The murder of Uthman bin Affan
THE MURDER OF UTHMAN
The murder of Uthman ibn Affan was one of the most important and controversial events in early Islamic history. His death in 35 AH was followed by a major political crisis and ultimately by the battles of Jamal and Siffin.
Later accounts sometimes reduce the event to a simple story in which an unidentified group of rebels murdered Uthman and prominent Companions subsequently sought justice for him. However, the classical historical sources preserve a considerably more complicated picture.
These sources contain reports concerning Aisha, Talha, al-Zubayr, Muhammad ibn Abi Bakr, Ammar ibn Yasir and numerous other figures. The reports attribute different levels of involvement to different individuals, ranging from opposition and incitement to participation in the siege and alleged responsibility for Uthman's death.
This article examines those reports from classical sources.
A NOTE ON THE EVIDENCE
The reports cited below do not all attribute the same role to every individual. Being opposed to Uthman, encouraging opposition against him, participating in his siege, refusing to protect him, ordering his killing and personally killing him are separate claims.
Likewise, when a historian records a statement made by another person, this should not automatically be treated as the historian personally endorsing that accusation. For this reason, the wording and context of each report should be considered separately.
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AISHA'S OPPOSITION TO UTHMAN
Several classical authors preserve the famous statement attributed to Aisha concerning Uthman:
Ibn al-Athir in al-Nihayah fi Gharib al-Hadith wa al-Athar, V5 pp79–80
Ibn al-Athir records the report in which Aisha said, “Kill Nathal; may Allah kill Nathal,” and explicitly explains that by “Nathal” she meant Uthman. He adds that this occurred when she became angry with Uthman and went to Mecca.
وفيه حديث عائشة: «اقتلوا نعثلاً، قتل الله نعثلاً» تعني عثمان، وهذا كان منها لما غاضبته وذهبت إلى مكة.
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Ibn Manzur in Lisan al-Arab, V11 p4470
Ibn Manzur likewise records Aisha's statement and explains that “Nathal” referred to Uthman.
وفي حديث عائشة: اقتلوا نعثلاً قتل الله نعثلاً تعني عثمان، وكان هذا منها لما غاضبته وذهبت إلى مكة.
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Al-Zabidi in Taj al-Arus, V16 p14
Al-Zabidi preserves essentially the same report, explaining that Aisha meant Uthman when she referred to “Nathal.”
وفي حديث عائشة: «اقتلوا نعثلاً، قتل الله نعثلاً» يعني عثمان، وكان هذا منها لما غاضبته وذهبت إلى مكة.
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AL-RAZI ON AISHA INCITING PEOPLE AGAINST UTHMAN
Fakhr al-Din al-Razi in al-Mahsul, V4 p343
Al-Razi states that Aisha exerted her effort and ability in urging people against Uthman. He then records that she would display the shirt of the Messenger of Allah (saww), saying that his shirt had not worn out while his Sunnah had, followed by the statement: “Kill Nathal; may Allah kill Nathal.”
فكانت عائشة رضي الله عنها تحرض عليه جهدها وطاقتها وتقول: أيها الناس هذا قميص رسول الله صلى الله عليه وسلم لم يبل وقد بليت سنته، اقتلوا نعثلاً قتل الله نعثلاً.
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IBN A'THAM EXPLICITLY MENTIONS INCITEMENT TO KILL UTHMAN
Ibn A'tham al-Kufi in Kitab al-Futuh, V2 p421
Ibn A'tham uses even more explicit wording, stating that Aisha was exerting her effort and ability in inciting people to kill Uthman. He then records the statement attributed to her: “Kill Nathal; may Allah kill Nathal.”
وكانت عائشة تحرض على قتل عثمان جهدها وطاقتها وتقول: أيها الناس! هذا قميص رسول الله صلى الله عليه وسلم لم يبل وبليت سنته، اقتلوا نعثلاً، قتل الله نعثلاً.
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SIBT IBN AL-JAWZI ON AISHA'S INCITEMENT
Sibt Ibn al-Jawzi in Tadhkirat al-Khawass, p61
Sibt Ibn al-Jawzi reports that Aisha was inciting people against Uthman during the events surrounding his house and records her statement calling for Nathal to be killed.
وأخبرنا عن عائشة لما كانت تحرض الناس على عثمان يوم الدار وتقول: اقتلوا نعثلاً قتله الله فقد كفر.
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AISHA ACKNOWLEDGES HER EARLIER STATEMENT
Al-Tabari in Tarikh al-Rusul wa al-Muluk, V4 p459
After Uthman's death, Aisha was confronted with the accusation that she had previously been among those opposing him and had said: “Kill Nathal, for he has disbelieved.”
Within al-Tabari's transmitted account, Aisha responds by acknowledging that she had indeed made a statement, while maintaining that her later position was better than her earlier one.
فقال لها: ولم؟ فوالله إن أول من أمال حرفه لأنت! ولقد كنت تقولين: اقتلوا نعثلاً فقد كفر، قالت: إنهم استتابوه ثم قتلوه، وقد قلت وقالوا، وقولي الأخير خير من قولي الأول.
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Ibn al-Athir in al-Kamil fi al-Tarikh, V2 p577
Ibn al-Athir preserves the same confrontation. Aisha is reminded that she had previously said, “Kill Nathal, for he has disbelieved,” after which she acknowledges her earlier statement and says that her later position was better.
فقال لها: ولم؟ والله إن أول من أمال حرفه لأنت، ولقد كنت تقولين: اقتلوا نعثلاً فقد كفر. قالت: إنهم استتابوه ثم قتلوه، وقد قلت وقالوا، وقولي الأخير خير من قولي الأول.
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AISHA'S STATEMENT ABOUT THROWING UTHMAN INTO THE SEA
Al-Baladhuri in Ansab al-Ashraf, V6 p192
Al-Baladhuri transmits a report that when Uthman's situation became severe, Marwan ibn al-Hakam and Abd al-Rahman ibn Attab approached Aisha while she was preparing for Hajj and asked her to remain, hoping that her presence might help Uthman.
She refused. The report then attributes to her a striking statement concerning Uthman: she wished that he were inside one of her sacks so that she could carry him and throw him into the sea.
فقالت عائشة: يا مروان وددت والله أنه في غرارة من غرائري هذه وأني طوقت حمله حتى ألقيه في البحر.
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TALHA DURING THE SIEGE OF UTHMAN
The historical material concerning Talha is particularly significant because reports concerning his conduct during Uthman's siege are followed by reports that Marwan later killed Talha while invoking Uthman's blood.
Ibn Abi Shaybah in al-Musannaf, V8 p685
Hakim ibn Jabir reports that when Uthman was under siege, Ali approached Talha, who was reclining upon cushions in his house.
Ali appealed to Talha by Allah to turn the people away from Uthman, warning that Uthman was going to be killed. Talha refused, saying that he would not do so until the Banu Umayya gave what was rightfully due from themselves.
يعلى بن عبيد، عن إسماعيل بن أبي خالد، عن حكيم بن جابر قال: لما حصر عثمان أتى علي طلحة وهو مستند إلى وسائد في بيته فقال: أنشدك الله! ما رددت الناس عن أمير المؤمنين فإنه مقتول، فقال طلحة: لا والله حتى تعطي بنو أمية الحق من أنفسها.
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ANOTHER REPORT OF TALHA REFUSING TO INTERVENE
Ibn Asakir in Tarikh Dimashq, V39 p403
Qays ibn Abi Hazim reports from a man who entered upon Talha while Uthman was under siege.
The man asked Talha whether he would go out and restrain the people from killing Uthman. Talha again refused until the Banu Umayya surrendered what was rightfully due from themselves.
عن قيس بن أبي حازم قال: أخبرني من دخل على طلحة بن عبيد الله وعثمان محصور وهو مستلق على سريره، فقال: ألا تخرج فتنهي عن قتل هذا الرجل؟ قال: لا والله حتى تؤتي بنو أمية الحق من أنفسها.
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MARWAN BLAMED TALHA FOR UTHMAN'S BLOOD
The later killing of Talha during the Battle of Jamal is especially important because several historical reports state that Marwan ibn al-Hakam himself killed Talha.
Some of these reports explicitly connect Marwan's action with Talha's conduct toward Uthman.
Ibn Sa'd in al-Tabaqat al-Kubra, V5 p38
Ibn Sa'd records that after Uthman was killed, Talha, al-Zubayr and Aisha travelled toward Basra seeking vengeance for Uthman's blood, with Marwan accompanying them.
During the Battle of Jamal, Marwan looked at Talha and declared that Uthman's blood rested with him and that Talha had been among the harshest people against Uthman. Marwan then shot Talha with an arrow and killed him.
قالوا: فلما قتل عثمان وسار طلحة والزبير وعائشة إلى البصرة يطالبون بدم عثمان خرج معهم مروان بن الحكم، فقاتل يومئذ أيضا قتالا شديدا، فلما رأى انكشاف الناس نظر إلى طلحة بن عبيد الله واقفا فقال: والله إن دم عثمان إلا عند هذا، هو كان أشد الناس عليه، وما أطلب أثرا بعد عين. ففوق له بسهم فرماه به فقتله.
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IBN HAJAR: MARWAN KILLED TALHA
Ibn Hajar al-Asqalani in al-Isabah fi Tamyiz al-Sahabah, V3 p432
Ibn Hajar records that Abu al-Qasim al-Baghawi transmitted with an authentic chain from al-Jarud ibn Abi Sabrah that during the Battle of Jamal, Marwan looked at Talha and declared that he would no longer seek his revenge after that day. Marwan then shot Talha with an arrow and killed him.
وأخرجه أبو القاسم البغوي بسند صحيح عن الجارود بن أبي سبرة قال: لما كان يوم الجمل نظر مروان إلى طلحة، فقال: لا أطلب ثأري بعد اليوم، فنزع له بسهم فقتله.
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“THIS MAN ASSISTED AGAINST UTHMAN”
Ibn Hajar al-Asqalani in al-Isabah fi Tamyiz al-Sahabah, V3 p432
Ibn Hajar also records through Yaqub ibn Sufyan, with an authentic chain from Qays ibn Abi Hazim, that Marwan saw Talha among the cavalry and said:
“This man assisted against Uthman.”
Marwan then shot Talha in the knee. The wound continued bleeding until Talha died.
وأخرج يعقوب بن سفيان بسند صحيح عن قيس بن أبي حازم أن مروان بن الحكم رأى طلحة في الخيل، فقال: هذا أعان على عثمان، فرماه بسهم في ركبته، فما زال الدم يسيح حتى مات.
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MARWAN'S REVENGE AGAINST TALHA
Al-Hakim in al-Mustadrak ala al-Sahihayn, V3 p417, Hadith 5589
A report from Ikrash states that he and others were fighting against Ali alongside Talha, with Marwan among them. When their side was defeated, Marwan declared concerning Talha that he would no longer leave his revenge unfulfilled. He then shot Talha with an arrow and killed him.
عن عكراش قال: كنا نقاتل عليا مع طلحة ومعنا مروان، قال: فانهزمنا، فقال مروان: لا أترك بثأري بعد اليوم من طلحة، فرماه بسهم فقتله.
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AL-DHAHABI: “ONE OF YOUR FATHER'S KILLERS”
Al-Dhahabi in Siyar A'lam al-Nubala', V1 p36
Al-Dhahabi records a report through Khalifah ibn Khayyat from Juwayriyah ibn Asma, from Yahya ibn Sa'id, from his uncle, that Marwan shot Talha with an arrow and killed him.
Marwan then turned toward Aban, the son of Uthman, and said:
“We have spared you from one of your father's killers.”
قال خليفة بن خياط: حدثنا من سمع جويرية بن أسماء، عن يحيى بن سعيد، عن عمه، أن مروان رمى طلحة بسهم، فقتله، ثم التفت إلى أبان، فقال: قد كفيناك بعض قتلة أبيك.
This report is especially noteworthy because the accusation against Talha is placed directly in the mouth of Marwan ibn al-Hakam, who was Uthman's relative and had been closely associated with his administration.
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AL-ZUBAYR AND THE BLOOD OF UTHMAN
Al-Zubayr later joined Talha and Aisha in demanding vengeance for Uthman's death. Yet al-Tabari preserves a report in which Ali confronted al-Zubayr over precisely this issue.
Al-Tabari in The History of al-Tabari, V16 pp125–126
Within the report, Ali challenges al-Zubayr for demanding vengeance for Uthman's blood while accusing al-Zubayr himself of responsibility for Uthman's death.
Ali also invokes Allah against whichever of the two had been more severe in opposition to Uthman.
This is an accusation made by Ali within al-Tabari's transmitted historical report rather than an independent declaration by al-Tabari himself.
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MUHAMMAD IBN ABI BAKR ENTERS UPON UTHMAN
Historical reports also place Muhammad ibn Abi Bakr among the group that entered upon Uthman during the final stage of the siege.
One report describes Muhammad ibn Abi Bakr approaching Uthman with a group of men and seizing Uthman's beard. Uthman addressed him as his nephew and asked him to release his beard.
The account then describes another man being called forward and striking Uthman before the group entered and Uthman was killed.
This report demonstrates Muhammad ibn Abi Bakr's presence during the final confrontation, although care must be taken not to attribute the final physical killing to him unless the particular report explicitly does so.
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NAILAH'S LETTER ABOUT THOSE INVOLVED
Ibn Abd Rabbih in al-Iqd al-Farid, V2 p95
Ibn Abd Rabbih records a letter attributed to Nailah bint al-Furafisah, Uthman's wife, describing the siege and killing of her husband.
Within the letter, she states that the Egyptian group had entrusted their affair to Ali, Muhammad ibn Abi Bakr, Ammar ibn Yasir, Talha and al-Zubayr, and that they ordered them to kill Uthman.
This is an allegation contained within Nailah's letter as transmitted by Ibn Abd Rabbih; it should therefore be distinguished from a direct authorial judgment by Ibn Abd Rabbih.
وأهل مصر قد أسندوا أمرهم إلى علي ومحمد بن أبي بكر وعمار بن ياسر وطلحة والزبير، فأمروهم بقتله.
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IBN AL-ZUBAYR AND AISHA'S MARCH
The conflict over Uthman's blood eventually led to the Battle of Jamal. Another classical report identifies Abdullah ibn al-Zubayr as the person who induced Aisha to go out.
Ibrahim al-Harbi in Gharib al-Hadith, V4 p24, Hadith 1114
Al-Ashtar said that Ibn al-Zubayr was the person who induced the Mother of the Believers to go out.
كان الذي أز أم المؤمنين على الخروج ابن الزبير.
Ibrahim al-Harbi explains the expression “al-azz” as inducing or persuading someone toward an action until that person carries it out.
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AL-HASAN AL-BASRI ON TALHA AND AL-ZUBAYR
Another striking report is attributed to al-Hasan al-Basri.
Talha and al-Zubayr arrived in Basra declaring that they were seeking vengeance for Uthman's blood. Al-Hasan responded by questioning why the people did not answer them by saying that none had killed Uthman but them.
قال: سمعت الحسن يقول: جاء طلحة والزبير إلى البصرة، فقال لهم الناس: ما جاء بكم؟ قالوا: نطلب دم عثمان. قال الحسن: أيا سبحان الله! أفما كان للقوم عقول فيقولون: والله ما قتل عثمان غيركم؟!
This is al-Hasan al-Basri's accusation as preserved within the transmitted report.
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ALI'S STATEMENT CONCERNING AISHA
Al-Baladhuri in Ansab al-Ashraf, V2 p139
Al-Baladhuri transmits a report concerning the aftermath of the Battle of Jamal in which Ali approached Aisha's howdah and accused her of wanting to kill him just as, according to the wording attributed to Ali, she had killed Uthman ibn Affan.
عن ابن حاطب قال: أقبلت مع علي يوم الجمل إلى الهودج وكان شوك القنفذ من النبل، فضرب الهودج، ثم قال: إن حميراء إرم هذه أرادت أن تقتلني كما قتلت عثمان بن عفان.
Again, this is a statement attributed to Ali within al-Baladhuri's transmitted report and should be presented as such.
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OTHER FIGURES REPORTED IN CONNECTION WITH UTHMAN'S KILLING
The historical literature contains reports involving numerous other individuals in the opposition to Uthman, the siege of his house or the events culminating in his death.
Among the figures reported in connection with these events are:
1. Aisha bint Abi Bakr
2. Talha ibn Ubayd Allah
3. Al-Zubayr ibn al-Awwam
4. Amr ibn al-As
5. Amr ibn Budayl al-Khuza'i
6. Abd al-Rahman ibn Udays al-Balawi
7. Amr ibn al-Hamiq al-Khuza'i
8. Jundab ibn Ka'b al-Azdi
9. Kuraib ibn Abraha
10. Muhammad ibn Abi Hudhayfa
11. Jahjah ibn Sa'id al-Ghifari
12. Sa'd ibn Abi Waqqas
13. Jabalah ibn Amr al-Sa'idi
14. Niyar ibn Iyad
15. Abu al-Hasan al-Mazini and some of his Ansari colleagues
16. Muhammad ibn Abi Bakr
17. Ammar ibn Yasir
18. Groups among the inhabitants of Medina and the provincial opposition involved in the siege
The sources do not necessarily assign the same level of responsibility to all of these individuals. Their reported roles must therefore be examined individually rather than describing every person on the list as a direct physical killer of Uthman.
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CONCLUSION
The classical historical record presents the murder of Uthman as the culmination of a much broader political crisis rather than the isolated action of one unidentified murderer.
The sources preserve reports of prominent figures criticizing Uthman, encouraging opposition against him, participating in or supporting the siege, refusing requests to disperse those surrounding him, and being accused by contemporaries of responsibility for his death.
Aisha is associated in several classical works with the statement “Kill Nathal,” while some authors explicitly describe her as inciting opposition against Uthman. Talha is reported to have refused requests to restrain the people surrounding Uthman, and several later reports state that Marwan killed Talha while invoking revenge and Uthman's blood. Al-Zubayr is confronted in a report attributed to Ali over his own responsibility for Uthman's death. Muhammad ibn Abi Bakr is placed at Uthman's house during the final confrontation, while Nailah's reported letter names several prominent figures in connection with the Egyptian opposition.
At the same time, historical precision requires distinguishing between what each source actually claims. A statement attributed to Marwan, Ali, Aisha, Nailah or al-Hasan al-Basri is evidence that the classical source preserves that accusation; it is not automatically an independent judgment by the historian recording it.
Therefore, the surviving reports demonstrate that accusations concerning responsibility for Uthman's murder were widespread and were directed at multiple prominent individuals. The events surrounding his death cannot accurately be reduced to a single person or a single simple narrative.