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2nd International Seminar on Education 2017 Empowering Local Wisdom on Education for Global Issue Batusangkar, September 05-06-2017

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 ANALYSIS OF THE PERSPECTIVE OF ISLAMIC HISTORY

Fatmawati Institut Agama Negeri Batusangkar, Sumatera Barat, Indonesia

ABSTRACT This paper aims to describe Utsman ibn 'Affan's concise bioghraphy as a companion of the Prophet and as a Muslim leader. This paper describes Uthman's characters relating to religious character, self-related characters, community-related characters, those related to the state and nation. 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 of education in particular. Keywords: internalization, Ustman ibn Affan, character, Muslim Ummah, perspective of Islamic history.

INTRODUCTION many, always kept his honor and wasgenerous. Uthman was also a wealthy tsman ibn Affan has a full name Abu merchant. His life was all well and luxurious. UAbdillah ‘Utsman Ibn ‘Affan Ibn Abi al His clothes were expensive and beautiful. ‘Ash ibn Umayyah ibn ‘Abd Syam ibn ‘Abd According to Ibn Sa'ad, Salim Abi Amir once Manaf ibn Qushayy al Amawiy whose nasab said "I see Uthman ibn Affan wearing a coat meets the nasab of Rasulullah SAW on his purchased in Yemen that costs a hundred grandfather named 'Abd Manaf ibn Qushayy. ”. Ibn Sa'ad also narrated, from His mother was Rumiy bint Kurayz ibn ibn Rabi'ah ibn Harith who said, Rabi'ah ibn Habib ibn 'Abd Manaf.Uthtman "The Prophet's friends used to be very was bornfive years after the birth of the generous to give the clothes they wear. I saw Prophet Muhammad, or as it was said, in the Uthman wearing clothes with silk embroidered sixth year of the Elephant Year. As a member ends, costing for two hundred dirhams. of the Bani Amawiy family, 'Uthman had been Uthman also tightened his teeth with gold ". It trained to trade from his childhood, and as an shows the prosperity of his life he once adult he had become a great merchant who enjoyed and the wealth he possessed. (al- possessed enormous wealth. 'Uthman is known Quraibi: 2009: 556). to be very shy, so before he entered Islam he 'Ustman was named Dzu al Nurayn, never drank khamar at all, because of shame in who twice became the son-in-law of Prophet case he would get drunk after drinking it. SAW i.e., Ruqayyah bint Muhammad SAW Therefore, 'Uthman is very beloved by all and Ummu Kaltsum bint Muhammad SAW. Quraysy people, not only by his family In 'Uthman embraced Islam at the invitation of addition, Uthman was also a leader among his , his fellow trader. After he people of the tribe. (Fatmawati, 2010: embraced Islam, the Prophet SAW married 146). him with his daughter Ruqayyah bint Uthman grew up with a noble Muhammad. When the Muslims migrated to character, praiseworthy manner, loved by

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Abessenia for the first time, 'Uthman and his and in Indonesian it is commonly used with wife went out to emigrate, but then they character terms. In the Kamus Besar Bahasa returned to Makkah. When the Muslims Indonesia, composed by National migrated to , 'Uthman and his wife Department of Education, the word character Ruqayyah went to Medina. (Fatmawati, 2010: means psychological qualities, morals or 146). manners that distinguish one person from When the Prophet set out to lead the another or having innate meaning: heart, Muslims to the Badr Valley, Ruqayyah fell ill, soul, personality, character, behavior, so the Prophet SAW assigned Uthman to personality, nature, temperament, character. guard her, and at the time of Badr War on 17 Then, the term character means to have a Ramadhan 2 H, Ruqayyah died in Medina. character, and personality, to behave, to have Therefore, although 'Uthman did not take part nature. An individual who has good or in the , he was still regarded as a superior characters is someone who tries to do Badriyyun (those who joined Badr). Later, the the best things to the Almighty God, to Prophet (SAS) again married 'Uthman with his himself or herself, to fellow men, to the another daughter, Ummu Kaltsum. Prophet environment, his or her nation and Country Muhammad SAW said: "If I had a third and to the world, in general, by optimizing his daughter I would have married her to or her knowledge potential and accompanied Uthman". The scholars said, "Historically, no by awareness, emotion, motivation, and person ever married with two daughters of a feelings. Prophet other than Uthman ibn Affan, he was While according to the terminology, one of ten friends who were guaranteed to there are several notions of character as stated enter Paradise and one of the Companions who by experts quoted by Heri Gunawan (2012 p. compiled the Qur'an. (Al Mishri, 2010: 303 - 2-3) as follows: 304). a. Hornby and Parwell (1972) defines Uthman ibn Affan is a generous and character as a mental or moral quality, generous person. He has even donated most of moral force, name or reputation his wealth in the way of Allah SWT. The b. Tadkirotun Musrifoh defines it as Prophet himself acknowledged his generosity. behaviors, motivations, and skills. The Companions always compete for charity to character comes from the Greek meaning seek Allah's approval, especially in difficult tomark or mark and focuses on how to times. One of them is Uthman ibn Affan. He apply the value of kindness in the form of belongs to a rich friend, and his wealth is spent action or behavior in the way of Allah solely hoping His pleasure c. Hermawan Kartajaya (2010) defines and reward. This is not surprising since character as characteristic possessed by an Uthman was educated directly by the Prophet object or individual (human). This Muhammad who, in doing good, was always characteristic is original, and is rooted in faster than others. (al-Quraibi: 2009: 579). the personality of the object or individual and is the engine of how one acts, behaves, CHARACTER says, and responds to something. d. Simon Philips (2008), character is a 1. Character Definition collection of values that lead to a system, The meaning of the character can be which underlies the thoughts, attitudes, and reviewed from two contexts, namely the behaviors displayed. context of language and the term context. e. Doni Koesoema A. (2007) understands that According to the language (etymology), the character is similar to personality. term character comes from the Latin word Personality is regarded as a characteristic or kharakter, kharassaein, and kharax. In the characteristic or unique style or Greek, character derives from the word characteristic of a person deriving from the charassein which means to make sharp and formations received from the environment. make it deep. In English it is called characters 176 2nd International Seminar on Education 2017 Empowering Local Wisdom on Education for Global Issue Batusangkar, September 05-06-2017 f. Wannie understands that the term character is understood that these four values are has two notions of character. First, it shows essentially not entirely, for the Prophet is also how a person behaves. When a person known for his patience, his sincerity and so on. behaves dishonestly, cruelly, or greedily, Shiddiq means true, that Prophet SAW is surely the person is manifesting bad committed to the truth, always saying and behavior. Conversely, if a person behaves doing right and striving to uphold the truth. honestly, like to help, surely the person Tabligh which means communicative reflects manifests the noble character. Second, the that whoever is the counterpart of the Prophet term character is closely related to SAW, then it will be easy for that person will 'personality'. A person can only be called a to understand what is discussed, conveyed, person of character, if his behavior is in and meant by the Prophet SAW. Amanah accordance with moral rules which means honest or reliable reflects that g. Al Ghazali assumes that the character is what is said and done by the Prophet SAW can closer to morality, i.e., spontaneity of a be trusted by anyone, either by Muslims or man in showing attitude, or doing deeds non-Muslims. Fathanah, means is intelligent, that have been united in man so that when brilliant and wise, has a broad knowledge, it appears, it is no need to think again. skilled and professional, meaning the behavior of Prophet SAW can be accountable for its Based on the above understanding, it existence in solving the problem. In addition to can be understood that the character is the the above description, Allah SWT also asserts original state that exists within the individual it in Surah al Ahzab verse 21: who distinguishes between himself or herself ﺳﻮة ﺣـﻠـﻘـﺪ ﻛﺎن ﻟـﻜـﻢ ﻓﻲ رﺳـﻮل and others. The notion of character, and اﻟـﻠـﮭﺴﻮة ﺣـ .personality often exchanges in its use Therefore, it is not surprising if in its use, Meaning: Surely there is, in the Messenger of someone sometimes mentions character, or God, a good example for you. personality. This is because the three terms do have something in common that is a genuine Thus, it is clear that Rasulullah SAW thing that exists within an individual which is an exemplary model of applying good tends to stay permanently. The existence of values/ good behaviors for people in the face similarities between characters, indeed of life, ranging from individual life, home life, because they are the original nature that exists community life and the state life. in a person, where someone often calls it the nature or temperament. Character is, indeed, 2. Character Values the inner nature of man that affects all his Character values in this paper are the thoughts and deeds. Characters can be found in behaviors of an actor based on morals, one's attitudes toward himself or herself, religious values, social norms, rules or laws of towards others, towards the tasks entrusted to academic ethics and principles of human rights him and in other situations or circumstances. on the consideration of conscience grouped Furthermore it is argued that any into four main forms of value: positive character will actually refer to the a. The values of human behavior in relation to attributes of Allah contained in Asmaul Husna Almighty Allah which amounted to 99. This Asmaul Husna b. The values of human behavior in relation to must be the source of inspiration for the oneself formulation of the character by anyone, c. The values of human behavior in relation to because Asmaul Husna contains good the environment qualities of God. In addition, the history of d. The values of human behavior in relation to Islam also depicts a very famous value that the state/nationality. reflects the extraordinary moral or behavior Kemmendiknas in the Character that is reflected in Prophet Muhammad SAW, Education Guide book briefly outlines these namely shiddiq, tabligh, amanah, fathanah. It five values: 177 2nd International Seminar on Education 2017 Empowering Local Wisdom on Education for Global Issue Batusangkar, September 05-06-2017 a. The value of the character in the and extensively from what they learn, form of a relationship with God Almighty see and hear. (Religious), i.e., human behavior associated 11) Loving science. How to think, act and with this value such as thoughts, words, do that shows loyalty, awareness and and actions of someone who is always high appreciation of knowledge. pursued by the values of God or in c. Form of character values in relation to accordance with the teachings of Islam. Country / Nationality: b. The form of character values in 1) Be aware of the rights and obligations of relation to oneself includes: self towards others. That is the attitude 1) Honest is the behavior based on the of knowing and understanding and effort to make himself or herself as a carrying out what belongs to the rights person who can always be trusted in of self and others and the duties of self words, actions, and work both towards and others. oneself and others 2) Complying with social rules. Attitudes 2) Being responsible is a behavioral attitude of obedient to rules pertaining to of a person performing his duties and society and public interest. obligations as he or she should do to 3) Appreciating the work and achievements himself or herself, to society, to of others. Attitudes and actions that environment (nature, social, and drive someone to produce something culture), to state, and responsibility to useful for society and recognize and Allah the Almighty respect the success of others. 3) Healthy lifestyle is every effort to apply 4) Well mannered. A subtle and good good habits in creating a healthy life and attitude of language use and behavior to avoid bad habits that can disrupt health. everyone. 4) Discipline is an action that shows the 5) Democratic. How to think, behave and orderly behavior and obedience to act that judge equal rights and various rules and regulations. obligations between him or her and 5) Hard work is a behavior that shows a others. genuine effort in overcoming various 6) Ways of thinking, acting and insight that problems and obstacles to complete a put the interests of the nation and state task (learning, work with the best) above the interests of self and his or her 6) Self-confidence is a confident attitude to group. self-fulfillment of every desire and 7) Nationalist. How to think, and to do that hope. shows loyalty and awareness and high 7) An entrepreneurial spirit is an appreciation of the language, physical independent and intelligent behavioral environment, country, culture, economy, attitude or talent to recognize new and of his or her people. products, determine new ways of 8) Respecting diversity. The attitude of production, prepare for the procurement giving respect to various things, whether of new products and market them and in the form of physical, nature, custom, manage capital. culture, ethnicity or religion. 8) Being logical, critical, creative and innovative. Thinking and doing things Furthermore, Suyanto also mentions in reality or logic to produce new ways nine pillars of character which derived from from what they already have. the universal values of humanity, which are 9) Being Independent. An attitude and slightly different from the pillars of the behavior that not easily depends on characters mentioned earlier, namely: others in completing tasks. 1) The love of God and all of His creation 10) Being Curious. Attitudes and actions 2) Independence and responsibility that always seek to know more deeply 3) Honesty and trust 4) Respect and courtesy 178 2nd International Seminar on Education 2017 Empowering Local Wisdom on Education for Global Issue Batusangkar, September 05-06-2017

5) Generous, helpful and cooperative man put his hand on my shoulder, I turned out 6) Confident and hardworking and saw that he was Uthman ibn Affan. At that 7) Leadership and justice time he was a khalifa, so I stepped out of my 8) Good and humble place. Then Uthman stood up and he stood up 9) Tolerance, peace and unity until he finished (reciting) the Qur'an in one rakaat and nothing more. When I was finished, THE CHARACTER OF UTHMAN IBN I said to him, "O Amir al-mu'minin, you only AFFAN RELATING TO ISLAM do prayers only one rak'ah. He replied, right, 1. Gathering the Qur'an in One Mushaf this is my witir prayer. Al Hafiz said: "It has been narrated from several ways During the reign of the Caliph Abu that Uthman ibn Affan performed the prayer Bakr, al-Qur 'an al Karim has been recorded by reciting the Qur'an entirely in a raka'at into a Mush-haf, but the records of al Qur'an al alongside the Black Stone at the season. Karim in the hands of companions and tabi'in, Uthman's habit was to read it quickly. Apart whether the complete one or its part, is still from that Imam an Nawawi said in at Tibyaan, justified for use. But this turned out to lead to among the people who finished reciting Al disputes among fellow Muslims in the next Qur'an in one day one of them was Uthman period. Therefore, the Caliph 'Uthman tried to ibn Affan. (Al Mishri, 2010: 313). uniform the mush-haf al-Karim for all Muslims. 3. Reporting the Al Bukhari narrated from Ibn Shihab Imam Ahmad in Musnad-na al Zuhri from Anas ibn Malik said that mentioned that the hadith narrated by Uthman Hudzaifah ibn al-Yaman participated in a war was 146 . This number is relatively with the Shamites and the Iraqis to open small compared to the more junior friends and and Ajerbeijan. Hudzaifah was later converts to Islam. The reason is that the shocked at their differences in qira-at (how to caliphs, like Uthman, are preoccupied with the read the Qur'an), so Hudzaifah said to Uthman, affairs of the and statehood. Al Mazi "O Amir al-mu'minin, save this Ummah before in Tuhfah al-Ashraf released 72 traditions they quarrel in the Qur'an like the and from Uthman. 10 of them were muttafaq'alaih Christians" . So Uthman sent a man to Hafsah (agreed between Bukhari and Muslim). While saying, "Send us the Mushaf, we will copy it the hadith narrated by Bukhari alone amounted to the Mushafs then return it to you". So to 8 pieces, and by Muslims 14 pieces. Thus, Hafsah sent it to Uthman. Then Uthman hadiths from Uthman narrated by Bukhari and ordered Zaid ibnu Thabit, Abdullah ibn Muslim were 32 hadith, 40 other hadiths were Zubair, Sa'id ibn al Ash and Abdurrahman ibn scattered in the narrations of the compilers of Harith ibn Hisham to copy them in sunan and other narrators. (al-Quraibi: 2009: manuscripts. Uthman said to the three Qurais, 613). "If you are different from about something from the Qur'an then write it THE CHARACTER OF UTHMAN in Quraish, because it comes down with their IBN AFFAN RELATED TO HIMSELF language". So they did it as instructed. After 1. Generous Uthman ibn Affan the copying finished, Uthman sent the manuscripts back to Hafsah and he sent the From Abdurrahman ibn Samurah copies of the mushafs to each region. Uthman narrated that Uthman ibn Affan came to the also declared that other mushafs would be Prophet SAW handed over a thousand dinars burned. (al-Quraibi: 2009: 661). which he carried in his pocket when Prophet Muhammad prepared the troops of Tabuk 2. Reading the Qur'an Entirely in One War. Uthman ibn Affan heard the Prophet's Rakaat of Prayer words saying that "Who prepared them, Allah Abdurrahman ibn Uthman at Taimi will forgive them." Their purpose here was said "When I was standing prayer, suddenly a Tabuk's army, so Uthman ibn Affan prepared 179 2nd International Seminar on Education 2017 Empowering Local Wisdom on Education for Global Issue Batusangkar, September 05-06-2017 them so they no longer need mines and curb. his master at any price and then freed him for From Ibn Shihab az Zuhri said, "In the Tabuk the enjoyment of his Lord, the Highest (Al War, Uthman helped his army with 940 Mishri: 2010: 309). camels, then he fulfilled it with 60 horses so 2. Uthman's Shy Nature that the number became a thousand. When the Tabuk war was over, Tabuk's troops brought Rasulullah SAW acknowledged the all the utensils of Uthman ibn Affan's magnitude of Uthman's shame. Even, angels donation, and he did not ask anything to be themselves even were embarrassed of him. returned to him, he did not demand a camel, Rasulullah SAW respected the nature of nor a mine. (Al Mishri, 2010: 305-307). In a Uthman and praised him. Imam Ahmad and time when the Muslims in Medina desperately Muslim narrated from Sa'id ibn Ash that at one needed water, Uthman covered up their time Abu Bakr asked permission to meet the suffering by buying a Raunah well, belonging Messenger of Allah when he was lying on a to a Jew, for 12,000 dirhams for half its water bed wearing wool cloth. He then source. After that, he donated the source of allowed Abu Bakr and remained lying down. water for the benefit of the Muslims. Because Next Abu Bakr conveyed his necessities and no more Muslims bought water to the Jews, left. Not long after that, Umar came to ask then Uthman bought the wells (Khalid permission to meet him. He also allowed him Muhammad Khalid, 1985: 298). to enter and stayed lying. Umar expressed his At the time of the caliph Abu Bakr al needs and left. After that, Uthman came and famine happened. Then, the caliph said asked permission to meet him, Rasulullah to them: "Insha Allah, before tomorrow SAW immediately sat down, and said to afternoon, the help of God will come ". Early Aisha, "Tidy your clothes!", Uthman the next morning came the Uthman caravan or expressed his need and left. Aisyah asked the the trade troupe of Uthman ibn Affan who had Prophet Muhammad SAW "O Messenger of just come from the country of Sham. The Allah, I do not see you shy to Abu Bakr and group consisted of 1000 camels each carrying Umar as you are reluctant to Uthman." wheat, olive oil, raisins and other basic Rasulullah SAW answered "Uthman is a shy necessities. Seeing the group's arrival, the person. If I let him in while I'm lying down merchants crowded around him. Uthman went like that, I'm afraid he can not deliver his out to meet them, and they asked to sell their needs ". Imam Ahmad and Muslim released a goods to them. “How many times will it give narration from Imam al-Laits from a number me an advantage?” Uthman asked. “Ten to of narrators who said that Rasulullah SAW twelve”, they said. “Is there something higher said to Aisyah r.a, "Am I not ashamed of the than that? Uthman asked. “I give him tenfold angel who is ashamed of him?" (Al-Quraibi, profit. Is there any of the gentlemen who can 2009: 591). provide more benefits than that?” Hearing the 3. Simple and Zuhud Life answer, the merchants went away leaving the group. Uthman said "O Allah, I have given Uthman ibn Affan as a leading everything to the poor of Medina free of journalist, could have lived a luxurious life charge without taking into account the price". with various facilities, and it would not be (Khalid Muhammad Khalid, 1985: 308). surprising for anyone of his time; but Uthman Uthman's generosity was not limited to ibn Affan was one of those friends whose lives that. More than that, Uthman ibn Affan were filled with simplicity. His wealth could always and always helped every Muslim who not shake his heart to the influence of the was in trouble, lightenen burden, and helped world; instead, he used his possessions as him or her in his or her shortcomings and tools for his devotion to Islam and Muslims. poverty. Uthman ibn Affan set a treaty on He lived with full zuhud. Uthman in his zuhud himself and he would not deny until whenever, life, always displayed as a model of the Sufis. that he would free a servant every week According to a narrative, Uthman once said (every Friday). He purchased a servant from that he preferred to spend his wealth rather 180 2nd International Seminar on Education 2017 Empowering Local Wisdom on Education for Global Issue Batusangkar, September 05-06-2017 than collect it. He, then, said that a treasure did so. Uthman said "Stronger, O my servant! has a social function. Therefore, if he were not Because qishas (reply) of the world is lighter worried that in Islam there would be a hole than qishas in hereafter. (Al Mishri, 2010: that he could cover with the treasure, he 318). surely would not collect it. (al Taftasani, 1985: In addition, there were also issues 50) concerning al Walid bi 'Uqbah who was Uthman ibn Affan as a pious Muslim, among those closest to Uthman because he had a unique personality. He still felt was Uthman’s bother (of the same mother yet important trying to collect the treasure, different father). Although they were brothers, because it could sustain the interests of Islam Uthman ibn Affan still upheldthe hadd's and his people and he provedthat throughout punishment and was not affected by his life. Although Uthman ibn Affan was compassion or kinship. Al Hafiz Ibn Hajar said wealthy, he lived a simple life.It showed that "Uthman postponed the hadd's law he was a Sufi (simple life), a person capable enforcement to examine the circumstances of of rejecting what he had, rather than rejecting the people testifying against him in the matter. what he did not have. If someone does not When his case was clear, Uthman ordered that have anything, then in what way is he seen as the hadd's punishment be upheld (Al Mishri, a person who lives modestly? Apparently, the 2010: 319). attitude of life to face the world practiced by Uthman ibn Affan is the wisdom of his UTHMAN IBN AFFAN'S CHARACTER understanding of the teachings of Islam. Islam RELATING TO THE STATE clearly has the concept of life in the world, 1. Restoring the Peace of the Territory where Muslims are commanded to seize the world as much as possible, but the mastery of At the beginning of 'Uthman's reign, the various facilities of life that has been some of the areas that had been subject to the seized should be used as a tool to obey God, rule of Islam, tried again to break away. The not vice versa, making humans busy with first area to separate was Amid and Ikrad in facility and forgets his God. Therefore, it is Iraq, who rebelled in the second year of understood that the Islamic concept does not in 'Uthman's reign. The rebellion was any way enjoin the people away from the immediately extinguished by Abu Musa al- world or hate it, as it is taught and practiced by Ash'ariy, Governor of Bashrah (al-Najjar ascetics who break the ropes of their lives with 1348: 282). In 31 AH, the Khurasan region the world. (al-Taftasani, 1985: 54-55). also attempted to revolt, but was soon Abul A "la al-Mawdudi describes extinguished by 'Abdullah ibn' Amir, Uthman ibn Affan's personality, as follows: Governor of Abu Musa's successor Abu Musa. Uthman ibn Affan is a figure who has an The area of Azerbijan also tried to disobey the amazing personality. His whole life, since he Islamic government, so the Caliph 'Uthman embraced Islam until his death as a martyr, immediately ordered al Walid ibn' Uqbah was filled with simplicity. He was one of the (governor of substitute al Mughirah ibn most sincere and most loving companions of Shu'bah) to overcome it (Hasan Ibrahim the Prophet. He has given such an amazing Hasan, 1964: 259). sacrifice in establishing the word of Allah. He The Roman Empire tried also to attack has morally praiseworthy, gentle, considerate, the city of Alexandria in Egypt in 25 H (645- pure soul and cares of piety (Khalid 646 CE), even the Roman Emperor Muhammad Khalid: 1985: 408). Constantine sent a very large army under the command of Manuel, the famous Warlord of 4. Justice of Uthman ibn Affan the Armenian region. To counter this attack, One day Uthman was angry with a 'Uthman again raised' Amr ibn al 'Ash, an aged servant and twisted his ears until he was in 75-year-old, became Governor of Egypt to pain. Shortly afterwards Uthman called the replace Ibn Abi Sarh. After several fierce servant and asked the servant to retaliate by battles, Manuel was killed and his troops twisting his ears, but the maid refused. fleeing, and many were captured (Hasan Uthman insisted that he do so that the servant Ibrahim Hasan, 1964: 260).

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2. Expansion of Islamic Territory. Qur'an, reading the Qur'an entirely in a raka'at, and narrated the hadiths of Prophet To carry out external tasks in the form Muhammad SAW. of development and expansion of territory, 2. The character possessed by Uthman ibn 'Uthman appointed some commanders-in-chief Affan as one of the Companions of the to lead the Islamic army to various regions. Prophet and the leader of the Moslims In 25 H (645-646 CE), Governor relating to himself is: the generosity of Bashrah 'Abdulah ibn' Amir succeeded in Uthman, the justice of Uthman, theshyness subjugating the whole of Parsi, and a year later, Habib ibn Salamah al Fihriy succeeded of Uthman , this simplicity and “zuhud”. 3. The character possessed by Uthman ibn in conquering Armenia and the Caucasus (al Affan as one of the companions of the Najjar, 1348: 276 - 282). In the year 27 H Prophet and the leader of the Muslims (647-648 CE), Ibn Abi Sarh, who had been relating to the state or nation is to restore reappointed as governor of Egypt, tried to peace of the Islamic region, the expansion enter the interior of Africa. After going of Islamic territory and the establishment of through fierce battles, he could defeat his the Islamic Navy. enemy, even their King named Jarjir was killed (Hasan Ibrahim Hasan, 1964: 261) In short, at that time the very far-flung DAFTAR PUSTAKA regions, both located in Africa, Central Asia, Al-Taftasani, Abul Wafa‟ al-Ganimi,Madkhal Asia Kecl and others such as Barqah, West ila Tasawwuf, terj. Ahmad Rafi Utsmani Tripoli, Nubah, Armenia, Thabaristan, Balakh, dengan judul Sufi dari Zaman ke Zaman Harah, Kabul, and Ghaznah had fallen to (Bandung: Pusataka, 1985). hands of the army of Islam. (Ahmad Syalabi, 1990: 271) Badri Yatim, Sejarah Peradaban Islam, (Jakarta:Rajawali Press, 2000). 3. The Establishment of the Islamic Navy Fatmawati, Sejarah Peradaban Islam, Mu'awiyah ibn Abi Sufyan who had (Batusangkar: STAIN Batusangkar been the Governor of Dimashq since the Press,2010). Caliph 'Umar, also succeeded in establishing the Islamic navy in 27 H, and entrusting his Hasan Ibrahim Hasan, Tarikh al Islam al leadership to' Abdullah ibn al Haritsi, the Siyasiy wa Diniy wa al Ijtima’iy Jilid I, first Islamic admiral. After that Ibn Abi Sarh al Nadhat al Misriyah, al Qhirah, 1964. formed the Navy also in Egypt, thus forming two Islamic Navy bases, namely in and Ibrahim al-Quraibi, Tarikh Khulafa’, in Egypt. In the year 28 H (648-649 AD), the (terjemahan), Jakarta, Qisthi Press, two Islamic Navy joined in, and managed to 2009. seize the islands of and Rodes from the Khalid Muhammad Khalid, Khulafa al- rule of the Roman empire (al Najjar, 1348: 288 Rasyidun, terj. Mahyuddin - 289). In 31 H / 651-652 M , according to dkk.,Mengenal Pola Kepemimpinan Shalabi (1990: 271), or 34 H / 654-655 M. Umat dari Karakteristik Kepemimpinan according to Hasan (1964: 262), there was a decisive sea war between the Islamic Navy Khulafa Rasyidin, (Bandung, and the Royal Navy of the Roman Empire. Diponegoro,1985). This marine war is called the War of the Mahmud al Mishri, Sahabat-Sahabat Essence of al Sawariy (Wars of the Ships), and Rasulullah, (terjemahan), Jakarta: ends with the victory of the Islamic Navy. Pustka Ibn Katsir, 2010 CONCLUSION Maidir Harun, Sejarah Peradaban Islam, IAIN Imam Bonjol Press, Padang, 2001. 1. The character possessed by Uthman ibn Affan as one of the Companions of the Syalabi, A., Sejarah Kebudayaan Islam Prophet and the leader of the Moslems (terjemahan), jilid I, al Husna, Jakarta, relating to the relegon is codification of al 1995.

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