Mucawiyah ya matsa wa cUmar ibn al-Khattab sosai game da kai hari kan Cyprus da kuma yin hakan ta teku, sai cUmar ya rubuta wa cAmr ibn al-cAs, "Ka bayyana min teku da wanda ke tafiya a kanta." Ya rubuta masa cewa, "Na ga wata halitta babba, wadda karamar halitta ke hawa. Idan ta tsaya cik, tana huda zukata, kuma idan ta motsa, tana ba hankali tsoro. A cikinta hankula suna girma cikin kankanta, ayyukan zalunci kuma suna yawaita, kuma a cikinta suna kama da tsutsotsi a kan katako. Idan ta karkata, tana nutsewa, kuma idan ta yi sauri, tana shiga cikin raƙuman ruwa ta nutse a cikinsu." Lokacin da cUmar ya karanta wasiƙar da ya rubuta wa Mucawiyah, sai ya ce, "Na rantse da Allah ba zan taba hawar da wani Musulmi a kanta ba." Ibn Jarir ya ce, "Mucawiyah ya gudanar da yaƙin Cyprus a zamanin cUthman, mutanen wurin kuwa sun yi yarjejeniya da shi bisa ga biyan jizyah!" A shekara ta 29 bayan hijira, an bude Persepolis da karfin makami, da I'asa da sauran wurare. A wannan shekara, cUthman ya ƙara wa masallacin Madinah, ya faɗaɗa shi, ya sake gina shi da dutse da aka sassaka, ya sa ginshiƙansa na dutse da rufinsa na katako na teak. Ya sa tsawonsa ya zama kamu ɗari da sittin, fadinsa kuma kamu ɗari da hamsin.

Mucawiyah had pressed cUmar ibn al-Khattab very persistently about raiding Cyprus and doing so by sea, so cUmar wrote to cAmr ibn al-cAs, ‘Describe the sea to me and the one who travels on it.’ He wrote to him, ‘I have seen a great creation, which a small creation mounts. If it is still, it pierces the hearts, and if it moves, it awes the intellects. In it the intellects grow in littleness, and wrong actions in muchness, and in it they are like grubs upon a timber. If it leans over, it sinks, and if it is swift, it enters into the wave and dives therein.’ When cUmar read the letter he wrote to Mucawiyah, ‘By Allah I will never convey a Muslim upon it.’ Ibn Jarir said, ‘Mucawiyah carried out the expedition against Cyprus during the time of cUthman, and its people made a treaty with him on the basis of their paying the jizyah! I n the year 29 AH, Persepolis was opened by force of arms, and I'asa and other places. In that year, cUthman added to the mosque of Madinah, extended it, and rebuilt it with sculpted stone, making its pillars of stone and its roof of teak. He made its length one hundred and sixty cubits and its breadth one hundred and fifty cubits.

A cikin shekara ta 30 bayan hijira, aka buɗe Jur da lardunan ƙasar Khurasan da yawa. Naysabur kuwa an buɗe ta ta hanyar sulhu, kuma an ce an buɗe ta da ƙarfi. Tus da Sarkhas duk an buɗe su ta hanyar sulhu, haka kuma Marw da Bayhaq. Lokacin da aka karɓi waɗannan lardunan masu faɗi, kuɗin shigar Uthman ya yawaita, dukiya kuma ta zo masa daga kowane bangare, har ya kafa ma'ajiyoyi kuma ya shirya abubuwa su gudana cikin yalwa. Yakan ba da umarnin a ba wani mutum dubu ɗari na jakunkuna, a cikin kowannensu akwai dubu huɗu na azurfa (ounces).

In the year 30 AH, Jur was opened and many provinces of the land of Khurasan; Naysabur was opened by treaty, and it has been said, by force. Tus and Sarkhas were both opened by treaty, and similarly Marw and Bayhaq. When these extensive provinces were taken, cUthman’s revenues became abundant, and wealth came to him from every direction, until he established treasuries and made provisions to flow abundantly. He would order for a man one hundred thousand purses in each of which there were four thousand ounces (of silver).

A cikin shekara ta 31 bayan hijira, Abu Sufyan ibn Harb, mahaifin Mu'awiya, ya rasu, haka kuma al-Hakam ibn Abi'l-'As, kawun Uthman ta wajen uba, Allah ya yarda da shi.

In the year 31 AH, Abu Sufyan ibn Harb, the father of Mucawiyah, died, and also al-Hakam ibn Abi’l-cAs the paternal uncle of 'Uthman, may Allah be pleased with him.

A cikin shekara ta 32 bayan Hijira, al-cAbbas ɗan cAbd al-Muttalib, baffan Annabi, Allah ya yi masa salati da amincinsa ﷺ, ya rasu, cUthman kuma ya jagoranci sallar jana'iza a kansa. A cikin wannan shekarar ne cAbd ar-Rahman ɗan cAwf ya rasu, ɗaya daga cikin goma na farkon masu gaggawar karɓar Musulunci, wanda ya taɓa bayar da sadaka da dirhami dubu arba'in, da kuma wata ayarin kaya gaba ɗaya da ta zo daga Sham, kamar yadda take. A cikin wannan shekarar ne cAbdullah ɗan Mascud al-Hudhali ya rasu, ɗaya daga cikin mazaje huɗu masu karatun Alƙur'ani, ɗaya daga cikin farkon mutanen da suka karɓi Musulunci, kuma ɗaya daga cikin malamai Sahabbai waɗanda shahararsu ta yaɗu saboda yawan iliminsu. A cikin wannan shekarar ne Abu'd-Darda' al-Khazraji, mai hikima kuma mai nisantar duniya, ya rasu; an naɗa shi a matsayin Alƙalin Dimashƙu a zamanin Mu'awiya. A cikin wannan shekarar ne Abu Dharr Jundub ɗan Jinadah al-Ghifari, mai gaskiya cikin magana, ya rasu. A cikin wannan shekarar ne Zaid ɗan cAbdullah ɗan cAbd Rabbihi al-Ansari ya rasu, wanda aka nuna masa kiran sallah a mafarki.

In the year 32 AH, al-cAbbas ibn cAbd al-Muttalib, the paternal uncle of the Prophet, may Allah bless him and grant him peace, died, and cUthman led the (funeral) prayer over him. In that year cAbd ar-Rahman ibn cAwf died, one of the ten from the first outstrippers who had once given away as sadaqah forty thousand and an entire caravan which had come from Syria, just as it was. In that year, ‘Abdullah ibn Mascud al-Hudhali died, one of the four reciters, one of the earliest in Islam, and one of the men of knowledge among the Companions who were famous for the vast extent of their knowledge. In that year the wise and abstinent Abu’d-Darda’ al-Khazraji died; he had been appointed to the position of Qadi of Damascus under Mucawiyah. In that year Abu Dharr Jundub ibn Jinadah al-Ghifari, the truthful in speech, died. In that year, Zaid ibn cAbdullah ibn cAbd-Rabbihi al-Ansari died, the one who was shown the adhan in a dream.

A shekara ta 33 bayan hijira, al-Miqdad ibn al-Aswad ya rasu a gonarsa da ke al-Jurf, aka kai shi Madina (don a binne shi). A cikin wannan shekarar ne Abdullah ibn Sa'd ibn Abi Sarh ya jagoranci wani yaƙi zuwa Habasha.

In the year 33 AH, al-Miqdad ibn al-Aswad died at his land at al-Jurf, and he was carried to Madinah (for burial). In that year, Abdullah ibn Sacd ibn Abi Sarh mounted a military expedition against Abyssinia.

A cikin shekara ta 34 bayan hijira, mutanen Kufa sun kori Sa'id ibn al-'As, kuma sun yarda da Abu Musa al-Ash'ari.

In the year 34 AH, the people of Kufa ejected Sacid ibn al-cAs and were pleased with Abu Musa al-Ashcari.

A shekara ta 35 bayan Hijira, aka kashe Uthman.

In the year 35 AH, there occurred the killing of cUthman.

Az-Zuhri ya ce: cUthman ya yi mulkin khalifanci shekara goma sha biyu. Shekara shida ya yi mulki ba tare da wani mutum ya soke shi ba kwata-kwata. Ga Quraish ya fi cUmar ibn al-Khattab alheri, domin cUmar ya kasance mai tsauri a kansu, amma sa'ad da cUthman ya yi mulki a kansu ya kasance mai sassauci a gare su, kuma ya ƙulla dangantaka ta kusa da su. Daga baya kuma ya yi sakaci a al'amarinsu, ya naɗa 'yan uwansa da danginsa a cikin shekaru shida na ƙarshe na mulkinsa. Ya ba Marwan khumus (kashi ɗaya cikin biyar na ganimar jihadi da ke zuwa ga shugaba) na Arewacin Afirka, kuma ya ba 'yan uwansa da danginsa dukiya. A cikin haka ya fassara 'ƙulla dangantaka ta kusa (da iyali)' wadda Allah ya umarta. Ya ce: "Abu Bakr da cUmar sun bar abin da ke nasu (da haƙƙinsu) sun watsar da shi, ni kuma na karɓe shi na raba shi ga 'yan uwana," amma mutane sun ƙi amincewa da hakan daga gare shi sun kuma ƙi shi. [Ijtihadinsa ne]. Ibn Sa'd ne ya ruwaito shi.

Az-Zuhri said: cUthman ruled the khilafah for twelve years. For six years he ruled without people criticising him at all. To Quraysh he was preferable to cUmar ibn al-Khattab, because cUmar was severe against them, but when cUthman ruled over them he was gentle with them and made his connections close with them. Then later he flagged in their affair, and appointed his relatives and family in the last six (years of his rule). He decreed for Marwan the khums (the fifth share of the spoils ofjihad that goes to the ruler) of North Africa, and he gave his relatives and family wealth. In that he was interpreting the ‘making close connections (with family)’ which Allah has ordered. He said, ‘Abu Bakr and cUmar gave up and abandoned what of that was theirs (by right), and I have taken it and divided it among my relatives,’ but people rejected and repudiated that from him. [It was his ijtihad]. Ibn Sacd narrated it.

Ibn cAsakir ya ruwaito ta wata hanyar daban cewa az-Zuhri ya ce: Na ce wa Sa'id ibn al-Musayyab, 'Za ka iya gaya mini yadda aka kashe cUthman? Mene ne mutane suke yi, kuma me yake yi? Kuma don me Sahabban Muhammad, Allah ya yi masa salati ya kuma ba shi aminci ﷺ, suka kasa taimakonsa?' Ibn al-Musayyab ya ce, 'An kashe cUthman ba da gaskiya ba, wanda ya kashe shi ya aikata zalunci, kuma wanda ya kasa taimakonsa babu laifi a kansa.' Na ce, 'Ta yaya haka ta faru?' Ya ce, 'Lokacin da aka nada cUthman, wasu daga cikin Sahabbai ba su son naɗinsa, domin cUthman yana son mutanensa.'

Ibn cAsakir narrated by another route that az-Zuhri said: I said to Sacid ibn al-Musayyab, ‘Can you tell me how was the killing of cUthman? What were people up to and what was he up to? And why did the Companions of Muhammad, may Allah bless him and grant him peace, fail to help him? Ibn al-Musayyab said, ‘cUthman was killed unjustly, whoever killed him was wrongdoing, and whoever failed to help him is free of blame.’ I said, ‘How was that?’ He said, ‘When cUthman was appointed, a group of the Companions disliked his appointment, because cUthman used to love his people.

Ya yi mulkin mutane shekara goma sha biyu. Yakan naɗa mutane daga Banu Umayya waɗanda ba su taɓa zama tare da Annabi ﷺ ba. Hakimansa suna aikata al'amuran da Sahabban Muhammad ﷺ suke ƙin su. Uthman yana roƙon mutane su yi musu kyakkyawar niyya, kuma ba zai cire su ba.

He ruled people for twelve years. He used to appoint people from Bani Umayyah who had not kept company with the Prophet, may Allah bless him and grant him peace. His amirs used to produce matters which the Companions of Muhammad, may Allah bless him and grant him peace, would repudiate. cUthman used to ask people to have good will for them and he would not remove them.

Wannan ya kasance a shekara ta 35 bayan Hijira. A cikin shekaru shida na ƙarshe ya zaɓi kabilar ɗan'uwan mahaifinsa a kan wasu. Ya naɗa su a muƙamai, kuma bai bari kowa ya raba su da su ba. Ya umarce su da tsoron Allah. Ya naɗa Abdullahi ɗan Abi Sarh a kan mulkin Masar, kuma ya ci gaba da riƙe iko a can na shekaru. Mutanen Masar sun zo suna korafi game da shi da kuma game da zaluncinsa. Tun da farko an sami cin zarafi daga Uthman zuwa ga Abdullahi ɗan Mas'ud, Abu Dharr da Ammar ɗan Yasir. Banu Hudhaylu da Banu Zuhrah suna da abin da suke ɓoye a zukatansu saboda halin da Ibn Mas'ud ya shiga.

'I hat was in the year 35 AH. During the six last years he chose in preference the tribe of his paternal uncle. He appointed them and d id not let anyone share with them. He ordered them to fear Allah, he appointed cAbdullah ibn Abi Sarh in charge of Egypt and he remained in control there for years. The people of Egypt came to complain of him and to complain of his wrongdoing. There had been slights before from cUthman to cAbdullah ibn Mascud, Abu Dharr and cAmmar ibn Yasir. Banu Hudhayl and Banu Zuhrah had what they had in their hearts because of the state of Ibn Mascud.

Banu Ghifar, abokan kawancensu, da duk wanda ya yi fushi saboda Abu Dharr, suna da abin da ke cikin zukatansu. Banu Makhzum kuwa sun husata da Uthman saboda halin da Ammar ibn Yasir ya shiga.

Banu Ghifar, their allies and whoever was angry because of Abu Dharr, had in their hearts what they had in them. Banu Makhzum were furious at cUthman because of the condition of cAmmar ibn Yasir.

Mutanen Masar sun zo don korafin Ibn Abi Sarh, sai ya rubuta masa wasika yana yi masa barazana, amma Ibn Abi Sarh ya ki karɓar abin da Uthman ya hana shi. Ya buga ɗaya daga cikin mutanen Masar da suka zo wurinsa daga Uthman, ɗaya daga cikin waɗanda suka tafi wurin Uthman, sai ya kashe shi. Mutum ɗari bakwai suka bar Masar, suka zauna a masallacin (Madinah).

‘The people of Egypt came to complain of Ibn Abi Sarh, so he wrote a letter to him in which he threatened him, but Ibn Abi vSarh refused to accept what cUthman forbade him, he struck one of those of the people of Egypt who came to him from cUthman, one of those who had gone to cUthman, and he killed him. Seven hundred men left Egypt and dwelt in the mosque (of Madinah).

Sun kai ƙorafi ga Sahabbai a lokutan sallah game da abin da Ibn Abi Sarh ya aikata. Talha ɗan Ubaidullah ya tashi ya yi wa Uthman magana cikin tsananin zafi. A’isha, Allah ya yarda da ita, ta aika masa da saƙo cewa, “Sahabban Muhammadu ﷺ sun zo wurinka suka roƙe ka ka cire wannan mutumin, amma ka ƙi?

They complained to the Companions at the times of the prayers about what Ibn Abi Sarh had done. Talhah ibn cUbaydullah stood and addressed cUthman very severely. cA’ishah, may Allah be pleased with her, sent a message to him saying, “The Companions of Muhammad, may Allah bless him and grant him peace, came to you and they asked you to remove this man and you refused?

Wannan ɗaya ya kashe wani mutum daga cikinsu, saboda haka ku yi musu adalci (a cikin ƙararsu) a kan gwamnanku.” cAli ɗan Abi Talib ya zo wurinsa ya ce, “Su kawai suna neman ku ba su mutum a madadin mutum, kuma sun yi da’awar cewa shi ne ya zubar da jini (suna neman ramako saboda zubar da jini). Ku cire shi daga kansu, ku yanke hukunci mai adalci a tsakaninsu. Idan akwai wani haƙƙi da ke kansa, ku yi musu adalci.” Ya ce musu (mutanen Masar), “Ku zaɓi daga cikinku wani mutum wanda zan naɗa a kanku a wurin (Ibn Abi Sarh).” Mutane sun nuna masa Muhammad ɗan Abi Bakr. Suka ce, “Ka naɗa Muhammad ɗan Abi Bakr a kanmu.” Ya rubuta alƙawarinsa, ya naɗa shi. Wasu daga cikin Muhajirun da Ansar sun tafi tare da su don su bincika wannan rikici da ke tsakanin mutanen Masar da Ibn Abi Sarh. Muhammad ﷺ ya tafi tare da waɗanda ke tare da shi. Sa’ad da suka kai kusan kwana uku na tafiya daga Madina, sai suka ci karo da wani bawa baƙar fata a kan rakumi yana dukan rakumin har ya zama kamar yana korewa ko ana korensa. Sahabban Muhammad ﷺ suka ce masa, “Mene ne labarinka? Mene ne aikinka? Kamar kana gudu ne ko kana bin wani.” Ya ce musu, “Ni bawan Amir al-Mu’minin ne, kuma ya umarce ni in je wurin gwamnan Masar.” Wani mutum ya ce masa, “Wannan (Muhammad ɗan Abi Bakr) ne gwamnan Masar.” Ya ce, “Ba shi ne nake nema ba.” Aka faɗa wa Muhammad ɗan Abi Bakr labarin al’amarinsa, sai ya aika wani mutum ya nemo shi, wanda ya kama shi ya kawo masa. Ya ce, “Bawa, wane ne kai?” Ya fara cewa sau ɗaya, “Ni bawan Amir al-Mu’minin ne,” sau wata kuma, “Ni bawan Marwan ne,” har wani mutum ya gane cewa bawan Cuthman ne. Muhammad ya ce masa, “Zuwa wa aka aika ka?” Ya ce, “Zuwa ga gwamnan Masar.” Ya ce, “Da me?” Ya ce, “Da saƙo.” Ya ce, “Kana da wasiƙa tare da kai?” Ya ce, “A’a.” Sun bincike shi, amma ba su sami wata wasiƙa tare da shi ba. Yana da wata kwarya wadda ba ta da ruwa, a cikinta akwai wani abu da yake motsi, don haka suka juya ta don su fitar da shi, amma bai fito ba. Sai suka fasa kwaryar, a cikinta kuwa akwai wata wasiƙa daga Cuthman zuwa Ibn Abi Sarh. Muhammad ﷺ ya tara waɗanda ke tare da su daga cikin Muhajirai, da Ansar, da sauransu, sannan ya buɗe wasiƙar a gaban su. A cikinta akwai: "Idan Muhammad, da fulani, da fulani suka zo muku, to ku nemi hanyar kashe su, kuma ku bayyana wasiƙarsa a matsayin ƙarya."

I his one has killed a man from among them so treat them with justice (in their complaint) against your governor.” cAli ibn Abi Talib came to him and said, “They are only asking you for a man in place of (in retaliation for) a man and they have claimed from him (retaliation for the spilling of) blood. Remove him from over them and give a (just) decision between them. If there is anything due against him, be just to them.” He (cUthman) said to them (the Egyptians), “Choose from amongst yourselves a man whom I shalfl appoint over you in his (Ibn Abi Sarh’s) place.” The people indicated to him Muhammad ibn Abi Bakr. They said, “Appoint Muhammad ibn Abi Bakr over us.” He wrote his covenant and appointed himj A number of the Muhajirun and Ansar went with them to look into that (dispute) which was between the people of Egypt and Ibn Abi Sarh. Muhammad went and those with him. When they were about three days’ journey from Madinah they came upon a black slave on a camel beating the camel so much that it was as if he was pursuing or being pursued. The Companions of Muhammad, may Allah bless him and grant him peace, said to him, “What is your story? What is your business? It is as if you were fleeing or pursuing someone.” He said to them, “I am the slave of the Amir al-Mu’minin and he has directed me to the governor of Egypt.” A man said to him, “This (Muhammad ibn Abi Bakr) is the governor of Egypt.” He said, “It is not this one I want.” Muhammad ibn Abi Bakr was told of his affair and so he sent a man in search of him who took him and brought him to him. He said, “Slave, who are you?” He began to say, one time, “I am the slave of the Amir al- Mu’minin,” and another time, “I am the slave of Marwan,” until one man recognised that he was the slave of cUthman. Muhammad said to him, “To whom are you sent?” He said, “To the governor of Egypt.” He said, “With what?” He said, “With a message.” He said, “Do you have a letter with you?” He said, “No.” They searched him and didn’t find a letter with him. He had with him an ewer which was dry, in which was something which moved about, so they moved it about to bring it out but it didn’t come out. They broke the ewer and there was a letter in it from cUthman to Ibn Abi Sarh. Muhammad gathered those with them of the Muhajirun, the Ansar and others, then he opened the letter in their presence. There was in it, “When Muhammad, so-and-so, and so-and-so come to you, then find a way to kill them, and declare his letter to be false.

Ka ɗauki kanka a matsayin wanda aka tabbatar a gwamnancinka har sai shawarata a kan haka ta isa gare ka, kuma ka daure duk wanda ya zo wurina yana zarginka da wani laifi. Shawarata a kan haka tabbas za ta isa gare ka, in Allah ya so.” ‘Da suka karanta wasiƙar sai suka firgita. Sannan suka yi niyya mai ƙarfi suka koma Madina. Muhammad ﷺ ya rufe wasiƙar da zoben hatimin mutanen da ke tare da shi, sannan ya bai wa wani mutum da ke tare da su wasiƙar. Sai suka tafi Madina. A can suka tara Talha, az-Zubair, Ali, Sa'd, da duk wanda ke cikin sahabban Muhammad ﷺ. Ya karya (hatimin) wasiƙar a gabansu, ya kuma ba su labarin al'amarin bawan. Suka karanta musu wasiƙar, kuma babu wani mutumin Madina da bai yi fushi da Uthman ba. Hakan kawai ya ƙara wa masu fushi zafi saboda Ibn Mas'ud, Abu Dharr da Ammar ibn Yasir, suka ƙara tsanani da hasala. Sahabban Muhammad ﷺ suka tashi suka zauna a gidajensu. Babu wani daga cikinsu da bai rikice ba a lokacin da ya karanta wasiƙar. Mutane suka kewaye Uthman a shekara ta 35 bayan hijira, Muhammad ɗan Abu Bakr kuma ya tara Banu Taym da wasu a kansa.

(Consider yourself confirmed in your governorship until my advice on it comes to you, and imprison whoever tries to come to me to accuse you of wrongdoing. My advice on that will certainly come to you, if Allah wills.” ‘When they read the letter they were terrified. Then they became resolved and returned to Madinah. Muhammad sealed the letter with the signet rings of the group who were with him, and then entrusted the letter to a man who was with them. Then they went to Madinah. There they gathered together Talhah, az-Zubayr, cAli, Sacd, and whoever there was of the Companions of Muhammad, may Allah bless him and his family and grant them peace. He broke (the seals of) the letter in their presence, and told them of the story of the slave. They read out the letter to them, and none of the people of Madinah was left who was not enraged at cUthman. It only increased those who were angry because of Ibn Mascud, Abu Dharr and cAmmar ibn Yasir in fury and rage. The Companions of Muhammad rose and kept to their houses. There was no-one among them who was not incoherent when he read the letter. The people besieged cUthman in the year 35 AH, and Muhammad ibn Abi Bakr raised Bani Taym and others against him.

Sa'ad da cAli ya ga haka, sai ya aika a kira Talha, az-Zubair, Sa'd, cAmmar da wasu gungun Sahabbai, dukansu sun kasance a Badr. Sannan ya shiga wurin cUthman, tare da shi akwai wasikar, bawan da kuma raƙumin.

‘When cAli saw that, he sent for Talhah, az-Zubayr, Sacd, cAmmar and a group of the Companions, all of whom were at Badr. Then he went in to cUthman, with him the letter, the slave and the camel.

Ali ya ce masa, "Wannan bawan naka ne?" Ya ce, "Eh." Ya ce, "Kuma raƙumin naka ne?" Ya ce, "Eh." Ya ce, "To kai ne ka rubuta wannan wasiƙar?" Ya ce, "A'a," sai ya rantse, "Na rantse da Allah ban rubuta wannan wasiƙar ba, ban umarta da ita ba, kuma ban san komai game da ita ba." cAli ya ce, "Hatimin naka ne?" Ya ce, "Eh." Ya ce, "Yaya bawanka zai fita a kan raƙumin naka, da wasiƙa wadda hatiminka yake a kanta, alhali kai ba ka san komai game da ita ba?" Ya sake rantsuwa, "Na rantse da Allah, ban rubuta wannan wasiƙar ba, ban umarta da ita ba, kuma ban taɓa umartar wannan bawan ya je Masar ba." Dangane da rubutun hannun, sun gane cewa na Marwan ne, sai suka fara shakkar cUthman. Suka buƙaci ya ba su Marwan, amma ya ƙi, alhali Marwan yana tare da shi a cikin gida. Sahabban Muhammad ﷺ suka bar shi cikin fushi, cikin shakka game da al'amarinsa. Sun san cewa cUthman ba zai rantse rantsuwar ƙarya ba, amma mutane suka ce, "cUthman ba zai taɓa tsira daga zargi a zukatanmu ba sai ya miƙa mana Marwan don a yi masa tambayoyi, domin mu san yanayin wannan wasiƙa, da yadda zai iya umartar kashe wani mutum daga sahabban Muhammad ﷺ ba bisa haƙƙi ba. Idan cUthman ne ya rubuta ta, za mu cire shi daga mukaminsa. Idan kuwa Marwan ne ya rubuta ta, alhali kamar an rubuta ta ne daga cUthman, to dole ne mu duba da gaske game da abin da za mu yi a game da Marwan." Suka zauna a gidajensu, cUthman kuma ya ƙi aika Marwan wajensu, don yana tsoron a kashe shi. Mutane suka ci gaba da kewaye cUthman, suka hana ruwa ya isa gare shi. Ya leƙa ta cikin mutane (daga wani bene na sama) ya ce, "Shin cAli yana cikinku?" Suka ce, "A'a." Ya ce, "Shin Sacd yana cikinku?" Suka ce, "A'a." Ya yi shiru, sannan ya ce, "Ba wanda zai je wajen cAli ya roƙe shi ya samo mana ruwan sha?" Labarin ya kai ga cAli, sai ya aika masa da kwalaben ruwa guda uku cike da ruwa, amma kusan ba su isa gare shi ba. Saboda su, wasu daga cikin bayin da aka 'yantar daga Banu Hashim da Banu Umayyah sun ji rauni yayin da ake kai masa ruwa.

Ali said to him, “This slave is your slave?” He said, “Yes.” He said, “And the camel is your camel?” He said, “Yes.” He said, “Then you wrote this letter?” He said, “No,” and he swore an oath, “By Allah I did not write this letter, I did not order it, and I had no knowledge of it.” cAli said, “The seal is your seal?” He said, “Yes.” He said, “How does your slave go out on your camel, with a letter upon which is your seal, and you know nothing about it?” He swore again, “By Allah, I did not write this letter, I didn’t order it, and I never directed this slave to go to Egypt.” As for the handwriting, they recognised that it was that of Marwan, and they came to doubt as to cUthman. They demanded that he should give them Marwan and he refused, while Marwan was with him in the house. The Companions of Muhammad, may Allah bless him and grant him peace, left him in anger, and in doubt about his affair. They knew that cUthman would not swear an oath that was false, but people said, “cUthman will never be free of guilt in our hearts unless he hands Marwan over to us for questioning, so that we know the situation of the letter, and how he could order the killing of a man of the Companions of Muhammad, may Allah bless him and grant him peace, without right. If TJthman wrote it, we will remove him from office. If Marwan wrote it as if it had been written by cUthman, then we will have to look seriously at what we shall do in the case of Marwan.” ‘They stuck to their houses, and cUthman refused to send Marwan out to them, for he feared that he would be killed. People continued laying siege to cUthman, and they prevented water (from reaching him). He looked over the people (from an upper floor) and said, “Is cAli among you?” They said, “No.” He said, “Is Sacd among you?” They said, “No.” He was silent and then he said, “Will no-one reach cAli and ask him to get us water to drink?” That reached cAli, so he sent him three water-skins full of water, but they almost didn’t reach him. Because of them a number of the freed slaves of Banu Hashim and Banu Umayyah were wounded in the course of the water getting to him.

Ya kai labari cAli ya riske cewa an yi niyyar kashe cUthman, sai ya ce: "Mu kawai muna son Marwan daga gare shi. Amma kashe cUthman, a'a!" Ya ce wa al-Hasan da al-Hussein: "Ku je da takobinku guda biyu ku tsaya a ƙofar cUthman, kada ku bari kowa ya isa gare shi." | Sai az-Zubayr ya aika ɗansa, Talhah ya aika ɗansa, kuma wasu daga cikin Sahabban Annabi ﷺ suka aika 'ya'yansu don hana mutane isa ga cUthman, da neman a miƙa Marwan. Da mutane suka ga haka, suka harba kibau a kan ƙofar cUthman har al-Hasan ɗan cAli ya zama jajaye da jini a ƙofarsa, wata kibiya ta same Marwan yana cikin gida. Muhammad ɗan Talhah ya cika da jini, haka ma Qanbar, bawan da aka 'yanta na cAli, an ji masa rauni a kai.

‘It reached cAli that it was intended to kill cUthman, and he said, “We only want Marwan from him. As for the killing of cUthman, no!” He said to al-Hasan and al-Hussein, “Go with your two swords and stand at the door of cUthman and allow no-one to reach him.” | Then az-Zubayr sent his son, Talhah sent his son and a number of the Companions of the Prophet, may Allah bless him and grant him peace, sent their sons to prevent people getting to cUthman, and to demand the surrender of Marwan. When people saw that, they shot arrows against the door of cUthman until al-Hasan ibn ' Ali was reddened with blood at his door, an arrow struck Marwan while he was in the house. Muhammad ibn Talhah was smeared with blood and also Qanbar, the freed slave of cAli, was wounded in the head.

محمد ɗan Abi Bakr yana tsoron cewa Banu Hashim za su yi fushi saboda halin da al-Hasan da al-Hussein suke ciki, kuma su haifar da hargitsi. Ya kama hannun maza biyu ya ce musu, "Idan Banu Hashim suka zo suka ga jini a fuskar al-Hasan, za su kwashe wadannan mutane daga kewayen cUthman, kuma abin da muke so zai zama ba shi da amfani. Bari mu je mu hau bangon gidan mu kashe shi, ba tare da kowa ya sani ba." Muhammad da mazajensa biyu suka hau bango daga gidan wani mutum daga Ansar, suka shiga gidan cUthman, ba tare da wani daga cikin wadanda ke tare da shi (cUthman) ya sani ba, domin kowa na tare da shi yana sama bisa gidaje (a kan rufin gidaje). Babu wani tare da shi sai matarsa kadai.

‘Muhammad ibn Abi Bakr was afraid that Banu Hashim would become angry because of the state of al-Hasan and al-Hussein and provoke a tumult. He took the hands of two men and said to them, “If Banu Hashim come and see blood on the face of al-Hasan they will remove these people from around cUthman and what we wanted will be rendered useless. Let us go and scale the wall of the house and kill him, without anyone knowing about it.” Muhammad and his two men got over the wall from the house of a man of the Ansar and entered cUthman’s house, without any of those who were with him (cUthman) knowing, because everyone with him was up above the houses (on the roofs). There was no-one with him but his wife.

Muhammad ﷺ ya ce wa mutanen biyu, "Ku tsaya inda kuke, domin matarsa tana tare da shi, har sai na shiga da farko. Idan na kama shi, sai ku shigo ku buge shi har sai kun kashe shi." Muhammad ﷺ ya shiga ya kama gemunsa, sai Uthman ya ce masa, "Ina rantsuwa da Allah, da mahaifinka zai iya ganin ka, halinka a gare ni zai tsananta masa damuwa," sai hannunsa ya sassauta (ya janye), sannan mutanen biyun suka shiga suka buge shi har suka kashe shi.

Muhammad said to the two of them, “Stay where you are, because his wife is with him, until I first enter. When I have taken hold of him, then you come in and strike him until you have killed him.” Muhammad went in and took hold of his beard, and TJthman said to him, “By Allah, if your father could see you, your behaviour to me would cause him great distress,” and so his hand slackened (and he held back), and then the two men entered and struck him until they had killed him.

Sun fita da sauri ta hanyar da suka shigo da ita, sai matarsa ta yi ihu, amma ihunta bai ji ba a cikin gidan saboda hayaniyar da ke cikin gidan. Matarsa ta je wurin mutane ta ce, "Amir al-Mu'minin an kashe shi!" Mutane suka shiga, suka same shi an yanka shi. Labarin ya isa wurin ʿAli, Talhah, az-Zubair, Saʿd da duk wanda ke Madina, sai suka fita - hankalinsu ya tashi saboda labarin da ya zo musu - har suka shiga wurin ʿUthman suka same shi an kashe shi. Suka ci gaba da maimaitawa, "Lallai mu na Allah ne, kuma lallai zuwa gare shi za mu koma." ʿAli ya ce wa 'ya'yansa biyu, "Yaya aka kashe Amir al-Mu'minin alhali ku biyu kuna bakin kofa?" Ya ɗaga hannunsa ya mare al-Hasan, ya buga kirjin al-Husain, ya zage Muhammad ɗan Talhah da ʿAbdullahi ɗan az-Zubair, sannan ya fita - cike da fushi - har ya isa gidansa.

‘They went out in flight by the same way that they had come in, and his wife cried out, but her cry was not heard in the house because of the commotion in the house. His wife went up to the people and said, “The Amir al-Mu’minin has been killed!” The people entered and they found him slaughtered. The news reached cAli, Talhah, az- Zubayr, Sacd and whoever was in Madinah and they went out - and their intellects had gone, because of the news which had come to them — until they came in to cUthman and found him killed. They repeated again and again, “Truly we belong to Allah and truly we are returning to Him.” cAli said to his two sons, “How was the Amir al-Muminin killed while you two were at the door?” He raised his hand and slapped al-Hasan, struck the chest of al-Hussein, abused Muhammad ibn Talhah and cAbdullah ibn az-Zubayr, and went out - enraged - until he came to his house.

Mutane suka yi ta gudu zuwa gare shi, suna cewa masa, "Za mu yi masa mubaya'a, don haka ka miƙa hannunka, domin dole ne a sami amir." cAli ya ce, "Wannan ba al'amarinku ba ne. Na mutanen Badr ne kawai. Duk wanda mutanen Badr suka yarda da shi, shi ne halifa." Babu ko ɗaya daga cikin mutanen Badr da ya rage ba tare da ya zo wurin cAli ba, suka ce masa, "Ba mu ga wanda ya fi cancanta da shi ba fiye da kai. Ka miƙa hannunka mu yi maka mubaya'a." Suka yi masa mubaya'a. Marwan da ɗansa suka gudu.

‘The people came rushing to him, saying to him, “We will pledge allegiance to you, so stretch out your hand, for there must be an amir.” cAli said, “That is not your business. It only belongs to the people of Badr. Whoever the people of Badr are pleased with is the khalifah.” Not one of the people of Badr remained without coming to cAli and they said to him, “We see no-one who has more right to it than you. Stretch out your hand and we will pledge allegiance to you.” They pledged allegiance to him. Marwan and his son fled.

Ali ya zo wurin matar Uthman ya ce mata, "Wa ya kashe Uthman?" Ta ce, "Ban sani ba. Wasu mutum biyu da ban sani ba sun shiga wurinsa, kuma tare da su akwai Muhammad ibn Abi Bakr." Ta faɗa wa Ali da mutane abin da Muhammad ya aikata, sai Ali ya kira Muhammad ya tambaye shi game da abin da matar Uthman ta faɗa. Muhammad ya ce, "Ba ta yi ƙarya ba. Lallai, na shiga wurinsa, kuma ina so in kashe shi, sa'an nan ya tuna ni da mahaifina, sai na ja baya daga gare shi, ina tuba zuwa ga Allah, Madaukaki ne Shi."

cAli came to the wife of cUthman and said to her, “Who killed cUthman?” She said, “I don’t know. Two men I don’t know came in to him, and along with them was Muhammad ibn Abi Bakr.” She told cAli and the people of what Muhammad had done, so cAli called for Muhammad and asked him about what the wife of cUthman had said. Muhammad said, “She did not lie. By Allah, I did come into him, I did want to kill him, then he reminded me of my father and I stood back from him, turning in penitence to Allah, exalted is He.

"Ina rantsuwa da Allah, ban kashe shi ba, kuma ban riƙe shi ba." Matarsa ta ce, "Ya faɗi gaskiya. Amma ya kawo su biyun ciki." Ibn cAsakir ya ruwaito cewa Kinanah, bawan da aka 'yanta na Safiyyah, da wasu sun ce: Wani Bamasaren Masar, mai shuɗin idanu da jan fata, mai suna Himar, ne ya kashe cUthman.

By Allah, I did not kill him, and I did not hold him.” His wife said, “He has told the truth. But he did bring the two of them in.”’ Ibn cAsakir narrated that Kinanah, the freed slave of Safiyyah, and others said: An Egyptian, who was blue-eyed with a ruddy complexion, called Himar killed cUthman.

Ahmad ya ruwaito daga al-Mughirah ibn Shu'bah cewa ya shiga wajen 'Uthman yayin da yake cikin kewaye, ya ce: "Kai ne limamin mutane, kuma abin da kake gani ya same ka. Ina ba ka zabi uku: na farko, ka fito ka yaƙe su, domin kana da yawan mutane da ƙarfi tare da kai; kai kana kan gaskiya, su kuma suna kan barna. Na biyu, za mu buɗe maka wata kofaban da wacce suke tsaye a kanta suna gadi, sannan ka hau dabbarka ka tafi Makkah, domin ba za su ɗauka halal ba su kashe ka a can. Na uku, ka tafi Sham, domin su mutanen Sham ne, kuma a cikinsu akwai Mu'awiyah." 'Uthman ya ce: "Game da fitowata in yi yaƙi, ba zan zama halifan farko na Manzon Allah ﷺ a cikin al'ummarsa da zai zubar da jini ba. Game da tafiya Makkah kuwa, na ji Manzon Allah ﷺ yana cewa: 'Wani mutum daga Quraish zai yi jayayya da husuma a Makkah; za a sanya masa rabin azabar duniya,' kuma ba ni ba ne zan zama shi. Game da kai kaina zuwa Sham kuwa, ba zan taɓa raba kaina da Gidan Hijira da makwabtakar Manzon Allah ﷺ ba." Ibn 'Asakir ya ruwaito daga Abu Thawr al-Fahmi cewa ya ce: Na shiga wajen 'Uthman yayin da yake cikin kewaye, sai ya ce: "Na ɓoye abubuwa goma wajen Ubangijina: Ni ne na huɗu cikin huɗu a Musulunci; na shirya Rundunar Wahala; Manzon Allah ﷺ ya aurar da ni 'yarsa, sannan daga baya ta rasu, sai ya aurar da ni wata 'yarsa, ban kuwa nemi (ta) ba..."

Ahmad narrated that al-Mughirah ibn Shucbah said that he entered upon cUthman while he was besieged and said, ‘You are the imam of the people, and what you see has happened to you. I offer you three courses; one of them, that you come out and fight them, for there are numbers (of men) and strength with you; you are in the right and they are in the wrong; or we should cut a door for you other than the door over which they stand guard, then sit on your mount and take yourself to Makkah, for they will not consider it lawful to kill you when you are there; or else you should take yourself to Syria, for they are the people of Syria and among them is Mucawiyah.’ cUthman said, ‘As for me going out and fighting, I will not be the first khalifah of the Messenger of Allah, may Allah bless him and grant him peace, in his ummah to spill (their) blood; and as for me going to Makkah, I heard the Messenger of Allah, may Allah bless him and grant him peace, saying, “A man of Quraysh will wrangle and dispute in Makkah; there will be upon him half the punishment of the world,” and I shall not be him; and as for me taking myself to Syria, then I will never separate myself from the Abode of the Hijrah and the neighbourhood of the Messenger of Allah, may Allah bless him and grant him peace.’ Ibn cAsakir narrated that Abu Thawr al-Fahmi said: I entered upon cUthman while he was besieged and he said, ‘I have hidden ten (things) with my Lord: I was the fourth of four in Islam; I equipped the Army of Difficulty; the Messenger of Allah, may Allah bless him and grant him peace, married me his daughter and then later she died, and he married me his other daughter, and I did not court (her)

ban so nake yi ba; ban taba sanya hannuna na dama a kan al'aurata ba tun daga lokacin da na yi mubaya'a da shi ga Manzon Allah ﷺ; kuma babu wata Juma'a da ta wuce ni tun daga lokacin da na karɓi Musulunci ba tare da na 'yantar da bawa ba, sai dai idan ina da wani abu na bashi, to sai in 'yantar da shi (ko ita) bayan haka; kuma ban taba yin zina ba a zamanin Jahiliyya ko a Musulunci; kuma ban taba yin sata ba a zamanin Jahiliyya ko a Musulunci; kuma na haddace Alƙur'ani duka a zamanin Manzon Allah ﷺ.' Uthman ya rasu ne a tsakiyar Ranakun Tashriq (kwanakin Idin Hajji) a shekara ta 35 bayan Hijira; kuma an ce an kashe shi a ranar Juma'a, ranar 18 ga watan Zul-Hijja.

and I didn’t wish (for it); I have never placed my right hand upon my private parts since I pledged allegiance with it to the Messenger of Allah, may Allah bless him and grant him peace; and no Jumucah has passed me by since I accepted Islam without my freeing a slave, unless there was something with me (of debt), then I would free him (or her) after that; and I never committed adultery in Jahiliyyah or Islam; and I never stole in Jahiliyyah or Islam; and I memorised the entire Qur’an in the time of the Messenger of Allah, may Allah bless him and grant him peace.’ cUthman was killed in the middle of the Days of Tashriq (the days of the cEid of Hajj) in the year 35 AH; and it has been said that he was killed on the day of Jumucah, the 18th of Dhu’l-Hijjah.

An binne shi a daren ranar Asabar, tsakanin sallar magariba da sallar isha, a Hawsh Kawkab da ke al-Baqi' (makabartar Madina), kuma shi ne ya fara binne a cikinta (Hawsh Kawkab).

He was buried on the night before Saturday, between the sunset and night prayers, in Hawsh Kawkab in al-Baqic (the cemetery of Madinah) and he was the first to be buried in it (Hawsh Kawkab).

An an ce cewa an kashe shi a ranar Laraba, kuma an ce ranar Litinin ce, kwana shida kafin karshen watan Dhu'l-Hijjah. A ranar da aka kashe shi, shekarunsa tamanin da biyu. An kuma ce shekarunsa tamanin da daya ne, tamanin da hudu, tamanin da shida, tamanin da takwas ko tamanin da tara, kuma an ce casa'in ne. Qatadah ya ce: Az-Zubayr ya yi masa sallar jana'iza ya kuma binne shi, kuma shi ne ya nemi haka daga gare shi.

It was said that his killing was on Wednesday, and it was said that it was Monday six days before the end of Dhu’l-Hijjah. On the day he was killed, he was eighty-two years old. It has also been said that he was eighty-one years old, eighty-four, eighty-six, eighty-eight or eighty-nine, and it was said that he was ninety. Qatadah said: Az- Zubayr prayed the funeral prayer over him and buried him and he had requested him to do that.

Ibn cAdi da Ibn cAsakir sun ruwaito daga Anas a cikin wani hadisi marfu', cewa: "Allah yana da takobi a cikin kubensa muddin cUthman yana raye. Idan aka kashe shi, sai a zare wannan takobi, kuma ba za a sake mayar da shi kubensa ba har zuwa Ranar Alkiyama." Ibn cAsakir ya ruwaito cewa Zaid ibn Abi Habib ya ce: "Ya zo mini labari cewa duk wadanda suka hau dawakai suka tafi wajen cUthman sun haukace."

Ibn cAdi and Ibn cAsakir narrated from Anas in a marfuc hadith, Allah has a sword sheathed in its scabbard as long as cUthman is alive. Then when he is killed, that sword will be drawn and it will not be sheathed until the Day of Resurrection.’ Ibn cAsakir narrated that Zaid ibn Abi Habib said: It has reached me that all of the mounted group who went to cUthman went mad.

Ya ruwaito cewa Hudhaifah ya ce: Fitina ta farko ita ce kisan Uthman, kuma fitina ta ƙarshe ita ce bayyanar Dajjal. Na rantse da Wanda ransa yake a hannunsa, babu wani mutum da zai mutu wanda a zuciyarsa akwai nauyin hatsin ƙauna ga kisan Uthman, sai dai zai bi Dajjal idan ya riske shi (zamaninsa), idan kuma bai riske shi ba, zai tabbatar da shi a cikin kabarinsa.

He narrated that Hudhayfah said: The first of the trials was the killing of cUthman, and the last of the trials is the emergence of the Dajjal. By the One in Whose hand is my self, a man will not die, in whose heart there is the weight of grain of love for the killing of cUthman, but that he will follow the Dajjal if he reached him (his time), and if he did not reach him he would affirm him in his grave.

Ya ruwaito cewa Ibn cAbbas ya ce: Da mutane ba su nemi ramuwa saboda jinin cUthman ba, da an jefe su da duwatsu daga sama.

He narrated that Ibn cAbbas said: If people had not sought (retaliation) for the blood of cUthman they would have been stoned with stones from heaven.

Ya ruwaito cewa al-Hasan ya ce: an kashe Cuthman alhali Cali yana wani wuri da yake da mallaka. Lokacin da labarin ya kai gare shi, sai ya ce: "Ya Allah, ban amince da hakan ba kuma ban taimaka wajen aikata shi ba." Al-Hakim ya ruwaito, kuma ya tabbatar da cewa sahihi ne, cewa Qais ibn cAbbad ya ce: na ji Cali a ranar Yaƙin Raƙumi yana cewa: "Ya Allah, ina mai barranta a gare Ka daga shiga cikin zubar da jinin Cuthman. Hankalina ya girgiza a ranar kashe Cuthman, ranina ya ƙi, sai suka zo wurina don su yi mini mubaya'a, sai na ce: 'Wallahi, ina jin kunya in karɓi mubaya'a daga mutanen da suka kashe Cuthman, kuma ina jin kunya a gaban Allah in yi mini mubaya'a alhali Cuthman bai riga ya binne ba,' sai suka tafi. Lokacin da mutanen suka dawo suka roƙe ni in karɓi mubaya'arsu, sai na ce: 'Ya Allah, ina tsoron abin da zan aikata.' Sannan azamarsu ta zo, aka yi mini mubaya'a, suka ce: 'Amirul Mu'minina.' Kamar zuciyata ta tsage. Sai na ce: 'Ya Allah, ka karɓa daga gare ni saboda Cuthman har sai Ka yarda.'" Ibn cAsakir ya ruwaito cewa Abu Khaldah al-Hanafi ya ce: na ji Ali yana cewa: "Banu Umayya suna da'awar cewa ni na kashe Cuthman. A'a, wallahi, wanda babu abin bauta face Shi! Ban kashe shi ba, ban taimaka wajen aikata shi ba, na hana hakan amma sun saɓa mini." Ya ruwaito cewa Samurah ya ce: Musulunci yana cikin wata katanga mai ƙarfi, sai suka yi wata tsaga a cikin Musulunci da kashe Cuthman, wadda ba za a rufe ta ba sai Ranar Tashin Alƙiyama. Halifanci yana cikin mutanen Madina, sai suka kore shi, kuma bai dawo gare su ba.

He narrated that al-Hasan said: cUthman was killed while cAli was away in some land he owned. When it reached him he said, ‘O Allah, I did not approve (of it) and I did not abet (it).’ Al-Hakim narrated, and he declared it sahih, that Qais ibn cAbbad said: I heard cAli on the Day of the (battle of the) Camel saying, ‘O Allah I am clear before You of having taken part in the (shedding of the) blood of cUthman. My intellect was shaken on the day of cUthman’s killing, my soul was repulsed, and they came to me to pledge allegiance to me and I said, “By Allah, I am ashamed to take the allegiance of a people who killed cUthman, and I am ashamed before Allah to be sworn allegiance while cUthman is not yet buried,” so they went away. When the people returned and asked me to accept their allegiance, I said, “O Allah, I am afraid of what I am proceeding to do.” Then the determination (of the people) came, 1 was sworn allegiance, they said, ‘Amir al-Mu mining and it was as if my heart was rent asunder. I said, “O Allah, take from me for the sake of cUthman until You are contented.’” Ibn cAsakir narrated that Abu Khaldah al-Hanafi said: I heard Ali saying, ‘Banu Umayyah claim that I killed cUthman. No, by Allah Whom there is no god but He! I did not kill him, I did not abet it, I forbade it but they disobeyed me.’ He narrated that Samurah said: Islam was in a well fortified fortress, and they made a breach in Islam with the killing of TJthman which will not be closed until the Day of Resurrection. The khilafah was among the people of Madinah and they drove it out and it did not return to them.

Ya ruwaito cewa Muhammad ibn Sirin ya ce: Dawakan launin baƙi da fari (na mala'iku) ba su taɓa ɓacewa daga yaƙe-yaƙe da runduna ba har zuwa kisan cUthman. Ba a taɓa samun saɓani game da jinjirin wata ba har zuwa kisan cUthman. Wannan jan launi da ke a sararin sama ba a taɓa ganinsa ba har zuwa kisan al-Hussein.

He narrated that Muhammad ibn Sirin said: The piebald horses (of the angels) were never missing from the battles and the armies until the killing of cUthman. There was no disagreement on the new moons until the killing of cUthman. This redness which is on the horizons was never seen until the killing of al-Hussein.

cAbd ar-Razzaq ya ruwaito a cikin Al-Musannaf ta hanyar Humayd ibn Hilal ya ce: cAbdullah ibn Salam ya zo wajen waɗanda ke kewaye da cUthman, sai ya ce: "Kada ku kashe shi, domin, na rantse da Allah, duk wanda daga cikinku ya kashe shi zai gamu da Allah ba tare da hannu ba. Takobin Allah zai kasance a cikin kubutunsa, kuma na rantse da Allah, idan kun kashe shi, Allah zai zare shi, kuma ba zai sake mayar da shi cikin kubutunsa ba har abada. Babu wani annabi da aka taɓa kashewa face an kashe mutum dubu saba'in saboda shi, kuma babu wani khalifa face an kashe mutum dubu talatin da biyar saboda shi kafin mutane su sake haɗuwa." Ibn cAsakir ya ruwaito cewa cAbd ar-Rahman ibn Mahdi ya ce: Akwai halaye biyu da cUthman yake da su waɗanda ba Abu Bakr ko cUmar suke da su ba: natsuwarsa har aka kashe shi, da kuma haɗa kan mutane a kan mushafi guda ɗaya{rubutaccen kwafin Alƙur'ani}.

cAbd ar-Razzaq narrated in the Musannafthax Humayd ibn Hilal said: cAbdullah ibn Salam came upon those who were besieging cUthman and said, ‘Do not kill him, for, by Allah, any man of you who kills him will meet Allah without a hand. The sword of Allah will remain sheathed, and by Allah, if you kill him, Allah will draw it out and He will never sheathe it again. A prophet was never killed but that seventy thousand were killed because of him, nor a khalifah but that thirty-five thousand were killed because of him before they were again united.’ Ibn cAsakir narrated that cAbd ar-Rahman ibn Mahdi said: There were two qualities that cUthman had which neither Abu Bakr nor cUmar had: his self-collectedness until he was killed, and his uniting the people upon a single mushaf{written copy of the Qur’an).

Al-Hakim ya ruwaito cewa ash-Shacbi ya ce: Ban taɓa jin wata waƙar makoki mafi kyau ga Uthman ba face kalmomin Ka'ab ibn Malik lokacin da ya ce:

Al-Hakim narrated that ash-Shacbi said: I have not heard a better elegy upon cUthman than the words of Kacb ibn Malik when he said:

Sai ya kame hannayensa ya rufe ƙofarsa, kuma ya tabbata cewa Allah ba ya mantuwa. Ya ce wa mutanen gidan: “Kada ku kashe su! Allah ya yi gafara ga kowane mutum wanda bai yi yaƙi ba.” Don haka ka ga yadda Allah ya zubo musu da ƙiyayya da kiyayya bayan zaman lafiya da juna! Kuma ka ga yadda alheri ya juya daga mutane bayan shi, kamar yadda iskoki masu kadawa ke juya (gizagizai).

Then he restrained his hands and closed his door, And he was certain that Allah is not forgetful, He said to the people of the house, ‘Do not kill them! May Allah pardon every man who does not fight.” So how you have seen Allah pour out upon them Enmity and hatred after harmony with each other! And how you have seen the good turning back from people After him, the way the driving winds turn (the clouds)

"Ka dawo!"

back!’

Ibn Sa'd ya ruwaito cewa Musa ibn Talhah ya ce: Na ga Uthman yana fita a ranar Juma'a, yana sanye da riguna biyu masu launin rawaya. Zai zauna a kan mimbari, sai muazzinai su yi kiran sallah, shi kuwa yana ci gaba da magana, yana tambayar mutane game da farashin kayansu da marasa lafiyarsu.

Ibn Sacd narrated that Musa ibn Talhah said: I saw cUthman going out on the day of Jumucah, upon him two yellow garments. He would sit on the minbar, then the mu’adhdhins would call to the prayer while he would talk, asking people about their prices and their sick.

Ya ruwaito cewa “Abdullah ar-Rumi ya ce: cUthman yana kula da ruwan alwalarsa da daddare da kansa. Wani mutum ya ce masa, ‘Da dai ka ce wa ɗaya daga cikin bayi, to zai kula maka da shi.’ Ya ce, ‘A’a! Dare yana nan domin su huta a cikinsa.’ Ibn cAsakir ya ruwaito cewa cAmr ibn cUthman ibn cAffan ya ce: Rubutun da ke kan zoben hatiminsa cUthman shi ne, ‘Na dogara ga Wanda ya halicci (halitta) kuma ya cika ta.’ Abu Nucaym ya ruwaito a cikin ad-Dala’il daga Ibn cUmar cewa Jahjah al-Ghifari ya tashi tsaye yana adawa da cUthman yayin da yake (a kan minbar).

He narrated that “Abdullah ar-Rumi said: cUthman would take care of his wadu’ (water for wudu’) at night himself. Someone said to him, ‘If only you would tell one of the servants then they would take care (of it for) you.’ He said, ‘No! The night is for them to rest in.’ Ibn cAsakir narrated that cAmr ibn cUthman ibn cAffan said: The engraving on the seal-ring of cUthman was, ‘I trust in the One Who created and completed (His creation).’ Abu Nucaym narrated in ad-Dala’il from Ibn cUmar that Jahjah al-Ghifari stood up against cUthman while he was (upon the minbar)

ya isar da khutba, sai ya ɗauki sandarsa daga hannunsa ya karya ta a kan gwiwarsa. Shekara ba ta wuce ba sai Allah ya aika masa da ciwon ƙura a ƙafarsa, sai ya mutu sakamakon hakan.

delivering the khutbah, and he took his staff from his hand and broke it over his knee. The year did not pass until Allah sent gangrene in his foot and he died from it.