the internalization of the character of uthman ......guard her, and at the time of badr war on 17...

2nd International Seminar on Education 2017Empowering Local Wisdom on Education for Global Issue

Batusangkar, September 05-06-2017

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THE INTERNALIZATION OF THE CHARACTER OF UTHMAN IBN'AFFAN AS A COMPANION OF RASULILLAH SAW

AND A LEADER OF THE MUSLIM UMMAH: A STUDY OF ANALYSISOF THE PERSPECTIVE OF ISLAMIC HISTORY

Fatmawati

Institut Agama Islam Negeri Batusangkar, Sumatera Barat, Indonesia

ABSTRACT

This paper aims to describe Utsman ibn 'Affan's concise bioghraphy as a companion of theProphet and as a Muslim leader. This paper describes Uthman's characters relating to religiouscharacter, self-related characters, community-related characters, those related to the state andnation. As a companion of Rasulillah SAW and the Leader of the Muslim Ummah, he became

anexample and a role model in the life of religion and state in general, and in the world ofeducation in particular.

Keywords: internalization, Ustman ibn Affan, character, Muslim Ummah, perspective ofIslamic history.

INTRODUCTION

tsman ibn Affan has a full name AbuAbdillah ‘Utsman Ibn ‘Affan Ibn Abi al

‘Ash ibn Umayyah ibn ‘Abd Syam ibn ‘AbdManaf ibn Qushayy al Amawiy whose nasabmeets the nasab of Rasulullah SAW on hisgrandfather named 'Abd Manaf ibn Qushayy.His mother was Rumiy bint Kurayz ibnRabi'ah ibn Habib ibn 'Abd Manaf.Uthtmanwas bornfive years after the birth of theProphet Muhammad, or as it was said, in thesixth year of the Elephant Year. As a memberof the Bani Amawiy family, 'Uthman had beentrained to trade from his childhood, and as anadult he had become a great merchant whopossessed enormous wealth. 'Uthman is knownto be very shy, so before he entered Islam henever drank khamar at all, because of shame incase he would get drunk after drinking it.Therefore, 'Uthman is very beloved by allQuraysy people, not only by his family Inaddition, Uthman was also a leader among hispeople of the Quraysh tribe. (Fatmawati, 2010:146).

Uthman grew up with a noblecharacter, praiseworthy manner, loved by

many, always kept his honor andwasgenerous. Uthman was also a wealthymerchant. His life was all well and luxurious.His clothes were expensive and beautiful.According to Ibn Sa'ad, Salim Abi Amir oncesaid "I see Uthman ibn Affan wearing a coatpurchased in Yemen that costs a hundreddirhams”. Ibn Sa'ad also narrated, fromMuhammad ibn Rabi'ah ibn Harith who said,"The Prophet's friends used to be verygenerous to give the clothes they wear. I sawUthman wearing clothes with silk embroideredends, costing for two hundred dirhams.Uthman also tightened his teeth with gold ". Itshows the prosperity of his life he onceenjoyed and the wealth he possessed. (al-Quraibi: 2009: 556).

'Ustman was named Dzu al Nurayn,who twice became the son-in-law of ProphetSAW i.e., Ruqayyah bint Muhammad SAWand Ummu Kaltsum bint Muhammad SAW.'Uthman embraced Islam at the invitation ofAbu Bakr, his fellow trader. After heembraced Islam, the Prophet SAW marriedhim with his daughter Ruqayyah bintMuhammad. When the Muslims migrated to

U



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Abessenia for the first time, 'Uthman and hiswife went out to emigrate, but then theyreturned to Makkah. When the Muslimsmigrated to Medina, 'Uthman and his wifeRuqayyah went to Medina. (Fatmawati, 2010:146).

When the Prophet set out to lead theMuslims to the Badr Valley, Ruqayyah fell ill,so the Prophet SAW assigned Uthman toguard her, and at the time of Badr War on 17Ramadhan 2 H, Ruqayyah died in Medina.Therefore, although 'Uthman did not take partin the Battle of Badr, he was still regarded as aBadriyyun (those who joined Badr). Later, theProphet (SAS) again married 'Uthman with hisanother daughter, Ummu Kaltsum. ProphetMuhammad SAW said: "If I had a thirddaughter I would have married her toUthman". The scholars said, "Historically, noperson ever married with two daughters of aProphet other than Uthman ibn Affan, he wasone of ten friends who were guaranteed toenter Paradise and one of the Companions whocompiled the Qur'an. (Al Mishri, 2010: 303 -304).

Uthman ibn Affan is a generous andgenerous person. He has even donated most ofhis wealth in the way of Allah SWT. TheProphet himself acknowledged his generosity.Companions always compete for charity toseek Allah's approval, especially in difficulttimes. One of them is Uthman ibn Affan. Hebelongs to a rich friend, and his wealth is spentin the way of Allah solely hoping His pleasureand reward. This is not surprising sinceUthman was educated directly by the ProphetMuhammad who, in doing good, was alwaysfaster than others. (al-Quraibi: 2009: 579).

CHARACTER

1. Character Definition

The meaning of the character can bereviewed from two contexts, namely thecontext of language and the term context.According to the language (etymology), theterm character comes from the Latin wordkharakter, kharassaein, and kharax. In theGreek, character derives from the wordcharassein which means to make sharp andmake it deep. In English it is called characters

and in Indonesian it is commonly used withcharacter terms. In the Kamus Besar BahasaIndonesia, composed by NationalDepartment of Education, the word charactermeans psychological qualities, morals ormanners that distinguish one person fromanother or having innate meaning: heart,soul, personality, character, behavior,personality, nature, temperament, character.Then, the term character means to have acharacter, and personality, to behave, to havenature. An individual who has good orsuperior characters is someone who tries to dothe best things to the Almighty God, tohimself or herself, to fellow men, to theenvironment, his or her nation and Countryand to the world, in general, by optimizing hisor her knowledge potential and accompaniedby awareness, emotion, motivation, andfeelings.

While according to the terminology,there are several notions of character as statedby experts quoted by Heri Gunawan (2012 p.2-3) as follows:a. Hornby and Parwell (1972) defines

character as a mental or moral quality,moral force, name or reputation

b. Tadkirotun Musrifoh defines it asbehaviors, motivations, and skills. Thecharacter comes from the Greek meaningtomark or mark and focuses on how toapply the value of kindness in the form ofaction or behavior

c. Hermawan Kartajaya (2010) definescharacter as characteristic possessed by anobject or individual (human). Thischaracteristic is original, and is rooted inthe personality of the object or individualand is the engine of how one acts, behaves,says, and responds to something.

d. Simon Philips (2008), character is acollection of values that lead to a system,which underlies the thoughts, attitudes, andbehaviors displayed.

e. Doni Koesoema A. (2007) understands thatcharacter is similar to personality.Personality is regarded as a characteristic orcharacteristic or unique style orcharacteristic of a person deriving from theformations received from the environment.



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f. Wannie understands that the term characterhas two notions of character. First, it showshow a person behaves. When a personbehaves dishonestly, cruelly, or greedily,surely the person is manifesting badbehavior. Conversely, if a person behaveshonestly, like to help, surely the personmanifests the noble character. Second, theterm character is closely related to'personality'. A person can only be called aperson of character, if his behavior is inaccordance with moral rules

g. Al Ghazali assumes that the character iscloser to morality, i.e., spontaneity of aman in showing attitude, or doing deedsthat have been united in man so that whenit appears, it is no need to think again.

Based on the above understanding, itcan be understood that the character is theoriginal state that exists within the individualwho distinguishes between himself or herselfand others. The notion of character, andpersonality often exchanges in its use.Therefore, it is not surprising if in its use,someone sometimes mentions character, orpersonality. This is because the three terms dohave something in common that is a genuinething that exists within an individual whichtends to stay permanently. The existence ofsimilarities between characters, indeedbecause they are the original nature that existsin a person, where someone often calls it thenature or temperament. Character is, indeed,the inner nature of man that affects all histhoughts and deeds. Characters can be found inone's attitudes toward himself or herself,towards others, towards the tasks entrusted tohim and in other situations or circumstances.

Furthermore it is argued that anypositive character will actually refer to theattributes of Allah contained in Asmaul Husnawhich amounted to 99. This Asmaul Husnamust be the source of inspiration for theformulation of the character by anyone,because Asmaul Husna contains goodqualities of God. In addition, the history ofIslam also depicts a very famous value thatreflects the extraordinary moral or behaviorthat is reflected in Prophet Muhammad SAW,namely shiddiq, tabligh, amanah, fathanah. It

is understood that these four values areessentially not entirely, for the Prophet is alsoknown for his patience, his sincerity and so on.Shiddiq means true, that Prophet SAW iscommitted to the truth, always saying anddoing right and striving to uphold the truth.Tabligh which means communicative reflectsthat whoever is the counterpart of the ProphetSAW, then it will be easy for that person willto understand what is discussed, conveyed,and meant by the Prophet SAW. Amanahwhich means honest or reliable reflects thatwhat is said and done by the Prophet SAW canbe trusted by anyone, either by Muslims ornon-Muslims. Fathanah, means is intelligent,brilliant and wise, has a broad knowledge,skilled and professional, meaning the behaviorof Prophet SAW can be accountable for itsexistence in solving the problem. In addition tothe above description, Allah SWT also assertsit in Surah al Ahzab verse 21:

سوة حـلـقـد كان لـكـم في رسـولالـلـھسوة حـ

Meaning: Surely there is, in the Messenger ofGod, a good example for you.

Thus, it is clear that Rasulullah SAWis an exemplary model of applying goodvalues/ good behaviors for people in the faceof life, ranging from individual life, home life,community life and the state life.

2. Character Values

Character values in this paper are thebehaviors of an actor based on morals,religious values, social norms, rules or laws ofacademic ethics and principles of human rightson the consideration of conscience groupedinto four main forms of value:a. The values of human behavior in relation toAlmighty Allahb. The values of human behavior in relation tooneselfc. The values of human behavior in relation tothe environmentd. The values of human behavior in relation tothe state/nationality.

Kemmendiknas in the CharacterEducation Guide book briefly outlines thesefive values:



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a. The value of the character in theform of a relationship with God Almighty(Religious), i.e., human behavior associatedwith this value such as thoughts, words,and actions of someone who is alwayspursued by the values of God or inaccordance with the teachings of Islam.

b. The form of character values inrelation to oneself includes:1) Honest is the behavior based on the

effort to make himself or herself as aperson who can always be trusted inwords, actions, and work both towardsoneself and others

2) Being responsible is a behavioral attitudeof a person performing his duties andobligations as he or she should do tohimself or herself, to society, toenvironment (nature, social, andculture), to state, and responsibility toAllah the Almighty

3) Healthy lifestyle is every effort to applygood habits in creating a healthy life andavoid bad habits that can disrupt health.

4) Discipline is an action that shows theorderly behavior and obedience tovarious rules and regulations.

5) Hard work is a behavior that shows agenuine effort in overcoming variousproblems and obstacles to complete atask (learning, work with the best)

6) Self-confidence is a confident attitude toself-fulfillment of every desire andhope.

7) An entrepreneurial spirit is anindependent and intelligent behavioralattitude or talent to recognize newproducts, determine new ways ofproduction, prepare for the procurementof new products and market them andmanage capital.

8) Being logical, critical, creative andinnovative. Thinking and doing thingsin reality or logic to produce new waysfrom what they already have.

9) Being Independent. An attitude andbehavior that not easily depends onothers in completing tasks.

10) Being Curious. Attitudes and actionsthat always seek to know more deeply

and extensively from what they learn,see and hear.

11) Loving science. How to think, act anddo that shows loyalty, awareness andhigh appreciation of knowledge.

c. Form of character values in relation toCountry / Nationality:

1) Be aware of the rights and obligations ofself towards others. That is the attitudeof knowing and understanding andcarrying out what belongs to the rightsof self and others and the duties of selfand others.

2) Complying with social rules. Attitudesof obedient to rules pertaining tosociety and public interest.

3) Appreciating the work and achievementsof others. Attitudes and actions thatdrive someone to produce somethinguseful for society and recognize andrespect the success of others.

4) Well mannered. A subtle and goodattitude of language use and behavior toeveryone.

5) Democratic. How to think, behave andact that judge equal rights andobligations between him or her andothers.

6) Ways of thinking, acting and insight thatput the interests of the nation and stateabove the interests of self and his or hergroup.

7) Nationalist. How to think, and to do thatshows loyalty and awareness and highappreciation of the language, physicalenvironment, country, culture, economy,and politics of his or her people.

8) Respecting diversity. The attitude ofgiving respect to various things, whetherin the form of physical, nature, custom,culture, ethnicity or religion.

Furthermore, Suyanto also mentionsnine pillars of character which derived fromthe universal values of humanity, which areslightly different from the pillars of thecharacters mentioned earlier, namely:

1) The love of God and all of His creation2) Independence and responsibility3) Honesty and trust4) Respect and courtesy



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5) Generous, helpful and cooperative6) Confident and hardworking7) Leadership and justice8) Good and humble9) Tolerance, peace and unity

THE CHARACTER OF UTHMAN IBNAFFAN RELATING TO ISLAM

1. Gathering the Qur'an in One Mushaf

During the reign of the Caliph AbuBakr, al-Qur 'an al Karim has been recordedinto a Mush-haf, but the records of al Qur'an alKarim in the hands of companions and tabi'in,whether the complete one or its part, is stilljustified for use. But this turned out to lead todisputes among fellow Muslims in the nextperiod. Therefore, the Caliph 'Uthman tried touniform the mush-haf al-Karim for allMuslims.

Al Bukhari narrated from Ibn Shihabal Zuhri from Anas ibn Malik said thatHudzaifah ibn al-Yaman participated in a warwith the Shamites and the Iraqis to openArmenia and Ajerbeijan. Hudzaifah wasshocked at their differences in qira-at (how toread the Qur'an), so Hudzaifah said to Uthman,"O Amir al-mu'minin, save this Ummah beforethey quarrel in the Qur'an like the Jews andChristians" . So Uthman sent a man to Hafsahsaying, "Send us the Mushaf, we will copy itto the Mushafs then return it to you". SoHafsah sent it to Uthman. Then Uthmanordered Zaid ibnu Thabit, Abdullah ibnZubair, Sa'id ibn al Ash and Abdurrahman ibnHarith ibn Hisham to copy them inmanuscripts. Uthman said to the three Qurais,"If you are different from Zayd ibn Thabitabout something from the Qur'an then write itin Quraish, because it comes down with theirlanguage". So they did it as instructed. Afterthe copying finished, Uthman sent themanuscripts back to Hafsah and he sent thecopies of the mushafs to each region. Uthmanalso declared that other mushafs would beburned. (al-Quraibi: 2009: 661).

2. Reading the Qur'an Entirely in OneRakaat of Prayer

Abdurrahman ibn Uthman at Taimisaid "When I was standing prayer, suddenly a

man put his hand on my shoulder, I turned outand saw that he was Uthman ibn Affan. At thattime he was a khalifa, so I stepped out of myplace. Then Uthman stood up and he stood upuntil he finished (reciting) the Qur'an in onerakaat and nothing more. When I was finished,I said to him, "O Amir al-mu'minin, you onlydo prayers only one rak'ah. He replied, right,this is my witir prayer. Al Hafiz Ibn Kathirsaid: "It has been narrated from several waysthat Uthman ibn Affan performed the prayerby reciting the Qur'an entirely in a raka'atalongside the Black Stone at the Hajj season.Uthman's habit was to read it quickly. Apartfrom that Imam an Nawawi said in at Tibyaan,among the people who finished reciting AlQur'an in one day one of them was Uthmanibn Affan. (Al Mishri, 2010: 313).

3. Reporting the Hadith

Imam Ahmad in Musnad-namentioned that the hadith narrated by Uthmanwas 146 hadiths. This number is relativelysmall compared to the more junior friends andlater converts to Islam. The reason is that thecaliphs, like Uthman, are preoccupied with theaffairs of the Caliphate and statehood. Al Maziin Tuhfah al-Ashraf released 72 traditionsfrom Uthman. 10 of them were muttafaq'alaih(agreed between Bukhari and Muslim). Whilethe hadith narrated by Bukhari alone amountedto 8 pieces, and by Muslims 14 pieces. Thus,hadiths from Uthman narrated by Bukhari andMuslim were 32 hadith, 40 other hadiths werescattered in the narrations of the compilers ofsunan and other narrators. (al-Quraibi: 2009:613).

THE CHARACTER OF UTHMANIBN AFFAN RELATED TO HIMSELF

1. Generous Uthman ibn Affan

From Abdurrahman ibn Samurahnarrated that Uthman ibn Affan came to theProphet SAW handed over a thousand dinarswhich he carried in his pocket when ProphetMuhammad prepared the troops of TabukWar. Uthman ibn Affan heard the Prophet'swords saying that "Who prepared them, Allahwill forgive them." Their purpose here wasTabuk's army, so Uthman ibn Affan prepared



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them so they no longer need mines and curb.From Ibn Shihab az Zuhri said, "In the TabukWar, Uthman helped his army with 940camels, then he fulfilled it with 60 horses sothat the number became a thousand. When theTabuk war was over, Tabuk's troops broughtall the utensils of Uthman ibn Affan'sdonation, and he did not ask anything to bereturned to him, he did not demand a camel,nor a mine. (Al Mishri, 2010: 305-307). In atime when the Muslims in Medina desperatelyneeded water, Uthman covered up theirsuffering by buying a Raunah well, belongingto a Jew, for 12,000 dirhams for half its watersource. After that, he donated the source ofwater for the benefit of the Muslims. Becauseno more Muslims bought water to the Jews,then Uthman bought the wells (KhalidMuhammad Khalid, 1985: 298).

At the time of the caliph Abu Bakr alSiddiq famine happened. Then, the caliph saidto them: "Insha Allah, before tomorrowafternoon, the help of God will come ". Earlythe next morning came the Uthman caravan orthe trade troupe of Uthman ibn Affan who hadjust come from the country of Sham. Thegroup consisted of 1000 camels each carryingwheat, olive oil, raisins and other basicnecessities. Seeing the group's arrival, themerchants crowded around him. Uthman wentout to meet them, and they asked to sell theirgoods to them. “How many times will it giveme an advantage?” Uthman asked. “Ten totwelve”, they said. “Is there something higherthan that? Uthman asked. “I give him tenfoldprofit. Is there any of the gentlemen who canprovide more benefits than that?” Hearing theanswer, the merchants went away leaving thegroup. Uthman said "O Allah, I have giveneverything to the poor of Medina free ofcharge without taking into account the price".(Khalid Muhammad Khalid, 1985: 308).

Uthman's generosity was not limited tothat. More than that, Uthman ibn Affanalways and always helped every Muslim whowas in trouble, lightenen burden, and helpedhim or her in his or her shortcomings andpoverty. Uthman ibn Affan set a treaty onhimself and he would not deny until whenever,that he would free a servant every week(every Friday). He purchased a servant from

his master at any price and then freed him forthe enjoyment of his Lord, the Highest (AlMishri: 2010: 309).

2. Uthman's Shy Nature

Rasulullah SAW acknowledged themagnitude of Uthman's shame. Even, angelsthemselves even were embarrassed of him.Rasulullah SAW respected the nature ofUthman and praised him. Imam Ahmad andMuslim narrated from Sa'id ibn Ash that at onetime Abu Bakr asked permission to meet theMessenger of Allah when he was lying on abed wearing Aisha wool cloth. He thenallowed Abu Bakr and remained lying down.Next Abu Bakr conveyed his necessities andleft. Not long after that, Umar came to askpermission to meet him. He also allowed himto enter and stayed lying. Umar expressed hisneeds and left. After that, Uthman came andasked permission to meet him, RasulullahSAW immediately sat down, and said toAisha, "Tidy your clothes!", Uthmanexpressed his need and left. Aisyah asked theProphet Muhammad SAW "O Messenger ofAllah, I do not see you shy to Abu Bakr andUmar as you are reluctant to Uthman."Rasulullah SAW answered "Uthman is a shyperson. If I let him in while I'm lying downlike that, I'm afraid he can not deliver hisneeds ". Imam Ahmad and Muslim released anarration from Imam al-Laits from a numberof narrators who said that Rasulullah SAWsaid to Aisyah r.a, "Am I not ashamed of theangel who is ashamed of him?" (Al-Quraibi,2009: 591).

3. Simple and Zuhud Life

Uthman ibn Affan as a leadingjournalist, could have lived a luxurious lifewith various facilities, and it would not besurprising for anyone of his time; but Uthmanibn Affan was one of those friends whose liveswere filled with simplicity. His wealth couldnot shake his heart to the influence of theworld; instead, he used his possessions astools for his devotion to Islam and Muslims.He lived with full zuhud. Uthman in his zuhudlife, always displayed as a model of the Sufis.According to a narrative, Uthman once saidthat he preferred to spend his wealth rather



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than collect it. He, then, said that a treasurehas a social function. Therefore, if he were notworried that in Islam there would be a holethat he could cover with the treasure, hesurely would not collect it. (al Taftasani, 1985:50)

Uthman ibn Affan as a pious Muslim,had a unique personality. He still feltimportant trying to collect the treasure,because it could sustain the interests of Islamand his people and he provedthat throughouthis life. Although Uthman ibn Affan waswealthy, he lived a simple life.It showed thathe was a Sufi (simple life), a person capableof rejecting what he had, rather than rejectingwhat he did not have. If someone does nothave anything, then in what way is he seen asa person who lives modestly? Apparently, theattitude of life to face the world practiced byUthman ibn Affan is the wisdom of hisunderstanding of the teachings of Islam. Islamclearly has the concept of life in the world,where Muslims are commanded to seize theworld as much as possible, but the mastery ofthe various facilities of life that has beenseized should be used as a tool to obey God,not vice versa, making humans busy withfacility and forgets his God. Therefore, it isunderstood that the Islamic concept does not inany way enjoin the people away from theworld or hate it, as it is taught and practiced byascetics who break the ropes of their lives withthe world. (al-Taftasani, 1985: 54-55).

Abul A "la al-Mawdudi describesUthman ibn Affan's personality, as follows:Uthman ibn Affan is a figure who has anamazing personality. His whole life, since heembraced Islam until his death as a martyr,was filled with simplicity. He was one of themost sincere and most loving companions ofthe Prophet. He has given such an amazingsacrifice in establishing the word of Allah. Hehas morally praiseworthy, gentle, considerate,pure soul and cares of piety (KhalidMuhammad Khalid: 1985: 408).

4. Justice of Uthman ibn Affan

One day Uthman was angry with aservant and twisted his ears until he was inpain. Shortly afterwards Uthman called theservant and asked the servant to retaliate bytwisting his ears, but the maid refused.Uthman insisted that he do so that the servant

did so. Uthman said "Stronger, O my servant!Because qishas (reply) of the world is lighterthan qishas in hereafter. (Al Mishri, 2010:318).

In addition, there were also issuesconcerning al Walid bi 'Uqbah who wasamong those closest to Uthman because hewas Uthman’s bother (of the same mother yetdifferent father). Although they were brothers,Uthman ibn Affan still upheldthe hadd'spunishment and was not affected bycompassion or kinship. Al Hafiz Ibn Hajar said"Uthman postponed the hadd's lawenforcement to examine the circumstances ofthe people testifying against him in the matter.When his case was clear, Uthman ordered thatthe hadd's punishment be upheld (Al Mishri,2010: 319).

UTHMAN IBN AFFAN'S CHARACTERRELATING TO THE STATE

1. Restoring the Peace of the Territory

At the beginning of 'Uthman's reign,some of the areas that had been subject to therule of Islam, tried again to break away. Thefirst area to separate was Amid and Ikrad inIraq, who rebelled in the second year of'Uthman's reign. The rebellion wasimmediately extinguished by Abu Musa al-Ash'ariy, Governor of Bashrah (al-Najjar1348: 282). In 31 AH, the Khurasan regionalso attempted to revolt, but was soonextinguished by 'Abdullah ibn' Amir,Governor of Abu Musa's successor Abu Musa.The area of Azerbijan also tried to disobey theIslamic government, so the Caliph 'Uthmanimmediately ordered al Walid ibn' Uqbah(governor of Kufa substitute al Mughirah ibnShu'bah) to overcome it (Hasan IbrahimHasan, 1964: 259).

The Roman Empire tried also to attackthe city of Alexandria in Egypt in 25 H (645-646 CE), even the Roman EmperorConstantine sent a very large army under thecommand of Manuel, the famous Warlord ofthe Armenian region. To counter this attack,'Uthman again raised' Amr ibn al 'Ash, an aged75-year-old, became Governor of Egypt toreplace Ibn Abi Sarh. After several fiercebattles, Manuel was killed and his troopsfleeing, and many were captured (HasanIbrahim Hasan, 1964: 260).



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2. Expansion of Islamic Territory.

To carry out external tasks in the formof development and expansion of territory,'Uthman appointed some commanders-in-chiefto lead the Islamic army to various regions.

In 25 H (645-646 CE), GovernorBashrah 'Abdulah ibn' Amir succeeded insubjugating the whole of Parsi, and a yearlater, Habib ibn Salamah al Fihriy succeededin conquering Armenia and the Caucasus (alNajjar, 1348: 276 - 282). In the year 27 H(647-648 CE), Ibn Abi Sarh, who had beenreappointed as governor of Egypt, tried toenter the interior of Africa. After goingthrough fierce battles, he could defeat hisenemy, even their King named Jarjir waskilled (Hasan Ibrahim Hasan, 1964: 261)

In short, at that time the very far-flungregions, both located in Africa, Central Asia,Asia Kecl and others such as Barqah, WestTripoli, Nubah, Armenia, Thabaristan, Balakh,Harah, Kabul, and Ghaznah had fallen tohands of the army of Islam. (Ahmad Syalabi,1990: 271)

3. The Establishment of the Islamic Navy

Mu'awiyah ibn Abi Sufyan who hadbeen the Governor of Dimashq since theCaliph 'Umar, also succeeded in establishingthe Islamic navy in 27 H, and entrusting hisleadership to' Abdullah ibn Qays al Haritsi, thefirst Islamic admiral. After that Ibn Abi Sarhformed the Navy also in Egypt, thus formingtwo Islamic Navy bases, namely in Syria andin Egypt. In the year 28 H (648-649 AD), thetwo Islamic Navy joined in, and managed toseize the islands of Cyprus and Rodes from therule of the Roman empire (al Najjar, 1348: 288- 289). In 31 H / 651-652 M , according toShalabi (1990: 271), or 34 H / 654-655 M.according to Hasan (1964: 262), there was adecisive sea war between the Islamic Navyand the Royal Navy of the Roman Empire.This marine war is called the War of theEssence of al Sawariy (Wars of the Ships), andends with the victory of the Islamic Navy.

CONCLUSION

1. The character possessed by Uthman ibnAffan as one of the Companions of theProphet and the leader of the Moslemsrelating to the relegon is codification of al

Qur'an, reading the Qur'an entirely in araka'at, and narrated the hadiths of ProphetMuhammad SAW.

2. The character possessed by Uthman ibnAffan as one of the Companions of theProphet and the leader of the Moslimsrelating to himself is: the generosity ofUthman, the justice of Uthman, theshynessof Uthman , this simplicity and “zuhud”.

3. The character possessed by Uthman ibnAffan as one of the companions of theProphet and the leader of the Muslimsrelating to the state or nation is to restorepeace of the Islamic region, the expansionof Islamic territory and the establishment ofthe Islamic Navy.

DAFTAR PUSTAKA

Al-Taftasani, Abul Wafa‟ al-Ganimi,Madkhalila Tasawwuf, terj. Ahmad Rafi Utsmanidengan judul Sufi dari Zaman ke Zaman(Bandung: Pusataka, 1985).

Badri Yatim, Sejarah Peradaban Islam,(Jakarta:Rajawali Press, 2000).

Fatmawati, Sejarah Peradaban Islam,(Batusangkar: STAIN BatusangkarPress,2010).

Hasan Ibrahim Hasan, Tarikh al Islam alSiyasiy wa Diniy wa al Ijtima’iy Jilid I,al Nadhat al Misriyah, al Qhirah, 1964.

Ibrahim al-Quraibi, Tarikh Khulafa’,(terjemahan), Jakarta, Qisthi Press,2009.

Khalid Muhammad Khalid, Khulafa al-Rasyidun, terj. Mahyuddindkk.,Mengenal Pola KepemimpinanUmat dari Karakteristik KepemimpinanKhulafa Rasyidin, (Bandung,Diponegoro,1985).

Mahmud al Mishri, Sahabat-SahabatRasulullah, (terjemahan), Jakarta:Pustka Ibn Katsir, 2010

Maidir Harun, Sejarah Peradaban Islam, IAINImam Bonjol Press, Padang, 2001.

Syalabi, A., Sejarah Kebudayaan Islam(terjemahan), jilid I, al Husna, Jakarta,1995.

the internalization of the character of uthman ......guard her, and at the time of badr war on 17...

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