Mu'awiyah terus-menerus mendesak 'Umar ibn al-Khattab agar melakukan penyerbuan ke Siprus dan melakukannya lewat laut, maka 'Umar menulis surat kepada 'Amr ibn al-'Ash, "Gambarkan kepadaku laut dan orang yang berlayar di atasnya." Ia menulis kepadanya, "Aku telah melihat makhluk yang besar, yang ditunggangi oleh makhluk yang kecil. Jika ia diam, ia menusuk hati, dan jika ia bergerak, ia membuat akal tercengang. Di dalamnya akal menjadi kecil, dan perbuatan buruk menjadi banyak, dan di dalamnya mereka seperti kutu di atas kayu. Jika ia miring, ia tenggelam, dan jika ia melaju cepat, ia masuk ke dalam gelombang dan menyelam di dalamnya." Ketika 'Umar membaca surat yang ditulisnya kepada Mu'awiyah itu, ia berkata, "Demi Allah, aku tidak akan pernah mengangkut seorang Muslim di atasnya." Ibnu Jarir berkata, "Mu'awiyah melaksanakan ekspedisi ke Siprus pada masa 'Utsman, dan penduduknya membuat perjanjian dengannya atas dasar mereka membayar jizyah. Pada tahun 29 H, Persepolis dibuka dengan kekuatan senjata, begitu pula Ra'sa dan tempat-tempat lainnya. Pada tahun itu, 'Utsman menambah luas Masjid Madinah, memperluasnya, dan membangunnya kembali dengan batu yang dipahat, menjadikan tiangnya dari batu dan atapnya dari kayu jati. Ia menjadikan panjangnya seratus enam puluh hasta dan lebarnya seratus lima puluh hasta."

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.

Pada tahun 30 H, Jur dibuka, dan banyak wilayah di negeri Khurasan dibuka; Naysabur dibuka melalui perjanjian damai, dan ada yang mengatakan dibuka dengan kekuatan. Tus dan Sarkhas keduanya dibuka melalui perjanjian damai, demikian pula Marw dan Bayhaq. Ketika wilayah-wilayah yang luas ini telah ditaklukkan, pendapatan 'Utsman menjadi melimpah, dan kekayaan datang kepadanya dari segala arah, hingga ia mendirikan perbendaharaan dan mengatur agar persediaan mengalir dengan berlimpah. Ia memerintahkan agar untuk seorang laki-laki disiapkan seratus ribu kantong, yang masing-masing berisi empat ribu uqiyah (perak).

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).

Pada tahun 31 H, Abu Sufyan bin Harb, ayah dari Mu'awiyah, wafat, begitu pula al-Hakam bin Abi'l-'Ash, paman dari 'Utsman, semoga Allah meridhainya.

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.

Pada tahun 32 H, al-'Abbas bin 'Abdul Muththalib, paman Nabi ﷺ, wafat, dan 'Utsman memimpin shalat jenazah atasnya. Pada tahun itu juga 'Abdurrahman bin 'Auf wafat, salah seorang dari sepuluh orang dari kalangan pertama yang masuk Islam, yang pernah menyedekahkan empat puluh ribu dan sebuah kafilah utuh yang datang dari Syam, sebagaimana adanya. Pada tahun itu, 'Abdullah bin Mas'ud al-Hudzali wafat, salah seorang dari empat qari, salah seorang yang paling awal masuk Islam, dan salah seorang ulama di antara para Sahabat yang terkenal karena luasnya ilmu mereka. Pada tahun itu pula Abu ad-Darda' al-Khazraji yang bijaksana dan zuhud wafat; ia pernah diangkat menjadi Qadhi Damaskus pada masa Mu'awiyah. Pada tahun itu Abu Dzar Jundub bin Junadah al-Ghifari, yang jujur dalam ucapannya, wafat. Pada tahun itu Zaid bin 'Abdullah bin 'Abdu Rabbihi al-Anshari wafat, orang yang diperlihatkan adzan dalam mimpi.

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.

Pada tahun 33 H, al-Miqdad ibn al-Aswad wafat di tanahnya di al-Jurf, lalu jenazahnya dibawa ke Madinah (untuk dimakamkan). Pada tahun itu juga, Abdullah ibn Sa'd ibn Abi Sarh memimpin ekspedisi militer ke Abyssinia.

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.

Pada tahun 34 H, penduduk Kufah memecat Sa'id bin al-'Ash dan merasa senang dengan Abu Musa al-Asy'ari.

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

Pada tahun 35 H, terjadi pembunuhan terhadap ʿUthmān.

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

Az-Zuhri berkata: Utsman memerintah khilafah selama dua belas tahun. Selama enam tahun ia memerintah tanpa ada seorang pun yang mencelanya sama sekali. Bagi kaum Quraisy, ia lebih disukai daripada Umar bin al-Khattab, karena Umar bersikap keras terhadap mereka, sedangkan ketika Utsman memerintah atas mereka, ia bersikap lembut kepada mereka dan menjalin hubungan yang erat dengan mereka. Kemudian belakangan ia lalai dalam urusan mereka, dan mengangkat kerabat serta keluarganya pada enam tahun terakhir pemerintahannya. Ia menetapkan khums (seperperlima bagian harta rampasan perang jihad yang menjadi hak penguasa) dari Afrika Utara untuk Marwan, dan ia memberikan harta kepada kerabat serta keluarganya. Dalam hal itu ia menafsirkan perintah 'menjalin hubungan kekerabatan' yang telah Allah perintahkan. Ia berkata, 'Abu Bakar dan Umar telah melepaskan dan meninggalkan apa yang menjadi hak mereka, dan aku telah mengambilnya dan membagikannya kepada kerabatku,' tetapi orang-orang menolak dan mengingkari hal itu darinya. [Itu adalah ijtihadnya.] Diriwayatkan oleh Ibnu Sa'd.

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.

Ibnu 'Asakir meriwayatkan melalui jalur lain bahwa az-Zuhri berkata: Aku berkata kepada Sa'id bin al-Musayyab, "Bisakah engkau ceritakan kepadaku bagaimana terbunuhnya 'Utsman? Apa yang dilakukan orang-orang dan apa yang dilakukan 'Utsman? Dan mengapa para Sahabat Muhammad ﷺ tidak menolongnya?" Ibnu al-Musayyab menjawab, "'Utsman terbunuh secara zalim, siapa pun yang membunuhnya berbuat kezaliman, dan siapa pun yang tidak menolongnya tidak tercela." Aku bertanya, "Bagaimana hal itu bisa terjadi?" Ia menjawab, "Ketika 'Utsman diangkat menjadi khalifah, sekelompok Sahabat tidak menyukai pengangkatannya, karena 'Utsman biasa mencintai kaumnya."

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.

Dia memerintah rakyat selama dua belas tahun. Ia biasa mengangkat orang-orang dari Bani Umayyah yang tidak pernah menemani Nabi ﷺ. Para amirnya biasa melakukan hal-hal yang diingkari oleh para Sahabat Muhammad ﷺ. Utsman biasa meminta rakyat untuk berbaik sangka kepada mereka, dan ia tidak memecat mereka.

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.

Itu terjadi pada tahun 35 H. Selama enam tahun terakhir pemerintahannya, ia lebih memilih kaum dari pihak paman ayahnya. Ia mengangkat mereka dan tidak membiarkan siapa pun berbagi dengan mereka. Ia memerintahkan mereka untuk bertakwa kepada Allah, dan ia mengangkat Abdullah bin Abi Sarh sebagai penanggung jawab Mesir, dan ia tetap berkuasa di sana selama bertahun-tahun. Penduduk Mesir datang mengadukan dirinya dan mengadukan kezalimannya. Sebelumnya telah terjadi perlakuan tidak layak dari Utsman terhadap Abdullah bin Mas'ud, Abu Dzar, dan Ammar bin Yasir. Bani Hudzail dan Bani Zuhrah menyimpan rasa dengki di dalam hati mereka karena keadaan Ibnu Mas'ud.

'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.

Bani Ghifar, sekutu mereka, dan siapa pun yang marah karena Abu Dharr, menyimpan di dalam hati mereka apa yang tersimpan di sana. Bani Makhzum marah besar kepada Utsman karena keadaan Ammar bin Yasir.

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.

Orang-orang Mesir datang untuk mengadukan Ibnu Abi Sarh, lalu ia (Utsman) menulis surat kepadanya yang berisi ancaman, tetapi Ibnu Abi Sarh menolak menerima apa yang dilarang Utsman kepadanya. Ia memukul salah seorang dari orang-orang Mesir yang datang kepadanya dari Utsman, yaitu salah seorang yang telah pergi menemui Utsman, lalu ia membunuhnya. Tujuh ratus orang meninggalkan Mesir dan menetap di masjid (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).

Mereka mengadukan perbuatan Ibnu Abi Sarh kepada para Sahabat pada waktu-waktu shalat. Thalhah bin 'Ubaidullah berdiri dan berbicara kepada 'Utsman dengan sangat keras. 'Aisyah radhiyallahu 'anha mengirim pesan kepadanya yang berbunyi, "Para Sahabat Muhammad ﷺ datang kepadamu dan meminta agar kamu memberhentikan orang ini, namun kamu menolak?

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?

"Dia telah membunuh seorang laki-laki dari kalangan mereka, maka perlakukanlah mereka dengan adil (dalam pengaduan mereka) terhadap gubernurmu." 'Ali bin Abi Thalib datang kepadanya dan berkata, "Mereka hanya meminta darinya seorang laki-laki sebagai ganti seorang laki-laki dan mereka menuntut darinya (qishash atas tertumpahnya) darah. Singkirkanlah dia dari atas mereka dan berikanlah keputusan (yang adil) di antara mereka. Jika ada sesuatu yang menjadi hak mereka atasnya, berlakulah adil kepada mereka." Ia (Utsman) berkata kepada mereka (orang-orang Mesir), "Pilihlah dari kalangan kalian seorang laki-laki yang akan kuangkat menggantikan dia (Ibnu Abi Sarh)." Orang-orang menunjuk Muhammad bin Abi Bakar. Mereka berkata, "Angkatlah Muhammad bin Abi Bakar atas kami." Ia menuliskan surat perjanjiannya dan mengangkatnya. Sejumlah kaum Muhajirin dan Anshar pergi bersama mereka untuk memeriksa perselisihan (itu) yang terjadi antara penduduk Mesir dan Ibnu Abi Sarh. Muhammad pergi bersama orang-orang yang menyertainya. Ketika mereka berada kira-kira tiga hari perjalanan dari Madinah, mereka mendapati seorang budak berkulit hitam di atas unta yang memukuli untanya begitu keras seolah-olah ia sedang mengejar atau dikejar. Para Sahabat Muhammad ﷺ berkata kepadanya, "Apa ceritamu? Apa urusanmu? Seakan-akan engkau sedang melarikan diri atau mengejar seseorang." Ia berkata kepada mereka, "Aku adalah budak Amirul Mukminin, dan beliau mengutusku kepada gubernur Mesir." Seorang laki-laki berkata kepadanya, "Ini (Muhammad bin Abi Bakar) adalah gubernur Mesir." Ia berkata, "Bukan orang ini yang aku maksud." Muhammad bin Abi Bakar diberitahu tentang urusannya, lalu ia mengirim seseorang untuk mencarinya, yang membawanya kepadanya. Ia berkata, "Hai budak, siapa engkau?" Ia mulai menjawab, sekali, "Aku budak Amirul Mukminin," dan di lain waktu, "Aku budak Marwan," hingga seorang laki-laki mengenalinya sebagai budak Utsman. Muhammad berkata kepadanya, "Kepada siapa engkau diutus?" Ia menjawab, "Kepada gubernur Mesir." Ia bertanya, "Dengan membawa apa?" Ia menjawab, "Dengan sebuah pesan." Ia bertanya, "Apakah engkau membawa surat?" Ia menjawab, "Tidak." Mereka menggeledahnya dan tidak menemukan surat bersamanya. Ia membawa sebuah wadah air yang kering, di dalamnya ada sesuatu yang bergerak-gerak, lalu mereka menggoyang-goyangkannya untuk mengeluarkannya, tetapi tidak keluar. Mereka memecahkan wadah itu dan di dalamnya ada sebuah surat dari Utsman kepada Ibnu Abi Sarh. Muhammad ﷺ mengumpulkan orang-orang yang bersama mereka dari kalangan Muhajirin, Anshar, dan lainnya, kemudian ia membuka surat itu di hadapan mereka. Di dalamnya tertulis, "Apabila Muhammad, si fulan, dan si fulan datang kepadamu, maka carilah cara untuk membunuh mereka, dan nyatakan bahwa suratnya palsu."

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.

(Anggaplah dirimu telah dikukuhkan dalam jabatan gubernurmu sampai nasihatku tentang hal itu sampai kepadamu, dan penjarakan siapa pun yang mencoba datang kepadaku untuk menuduhmu berbuat salah. Nasihatku tentang itu pasti akan sampai kepadamu, insya Allah.” Ketika mereka membaca surat itu, mereka sangat ketakutan. Kemudian mereka menjadi teguh dan kembali ke Madinah. Muhammad menyegel surat itu dengan cincin stempel milik kelompok yang bersamanya, lalu menyerahkan surat itu kepada seorang laki-laki yang bersama mereka. Kemudian mereka pergi ke Madinah. Di sana mereka mengumpulkan Talhah, az-Zubayr, ‘Ali, Sa‘d, dan siapa pun yang ada dari para Sahabat Muhammad ﷺ. Ia membuka (segel) surat itu di hadapan mereka, dan menceritakan kepada mereka kisah budak itu. Mereka membacakan surat itu kepada mereka, dan tidak tersisa seorang pun penduduk Madinah yang tidak marah kepada ‘Utsman. Hal itu semakin menambah kemarahan orang-orang yang sudah berang, karena Ibnu Mas‘ud, Abu Dzar, dan ‘Ammar bin Yasir ikut murka dan geram. Para Sahabat Muhammad ﷺ bangkit dan berdiam di rumah mereka. Tidak ada seorang pun di antara mereka yang tidak kebingungan ketika membaca surat itu. Orang-orang mengepung ‘Utsman pada tahun 35 H, dan Muhammad bin Abi Bakr menghasut Bani Taym dan lainnya untuk melawannya.)

(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.

Ketika cAli melihat hal itu, ia memanggil Talhah, az-Zubayr, Sa'd, cAmmar, dan sekelompok Sahabat yang semuanya pernah ikut dalam Perang Badar. Kemudian ia masuk menemui cUthman dengan membawa surat itu, sang budak, dan unta tersebut.

‘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 berkata kepadanya, "Budak ini milikmu?" Dia menjawab, "Ya." Ali berkata, "Dan unta ini milikmu?" Dia menjawab, "Ya." Ali berkata, "Lalu apakah engkau yang menulis surat ini?" Dia menjawab, "Tidak," dan dia bersumpah, "Demi Allah, aku tidak menulis surat ini, aku tidak memerintahkannya, dan aku tidak mengetahuinya." Ali berkata, "Cap ini capmu?" Dia menjawab, "Ya." Ali berkata, "Bagaimana mungkin budakmu pergi dengan untamu membawa surat yang ada capmu, sementara engkau tidak mengetahui apa-apa tentangnya?" Dia kembali bersumpah, "Demi Allah, aku tidak menulis surat ini, aku tidak memerintahkannya, dan aku tidak pernah menyuruh budak ini pergi ke Mesir." Adapun tulisan tangannya, mereka mengenali bahwa itu tulisan Marwan, dan mereka mulai ragu terhadap Utsman. Mereka menuntut agar Utsman menyerahkan Marwan kepada mereka, tetapi dia menolak, padahal Marwan berada bersamanya di dalam rumah. Para Sahabat Muhammad ﷺ meninggalkannya dengan marah dan dalam keraguan tentang urusannya. Mereka tahu bahwa Utsman tidak akan bersumpah dengan sumpah palsu, tetapi orang-orang berkata, "Utsman tidak akan pernah bebas dari dosa di hati kami kecuali dia menyerahkan Marwan kepada kami untuk diperiksa, agar kami mengetahui keadaan surat ini, dan bagaimana dia dapat memerintahkan pembunuhan seorang Sahabat Muhammad ﷺ tanpa hak. Jika Utsman yang menulisnya, kami akan memberhentikannya dari jabatannya. Jika Marwan yang menulisnya seolah-olah ditulis oleh Utsman, maka kami harus serius memikirkan apa yang akan kami lakukan terhadap Marwan." Mereka tetap berada di rumah-rumah mereka, dan Utsman menolak mengirim Marwan keluar kepada mereka, karena dia khawatir Marwan akan dibunuh. Orang-orang terus mengepung Utsman dan mereka menghalangi air sampai kepadanya. Dia melihat ke arah orang-orang (dari lantai atas) dan berkata, "Apakah Ali ada di antara kalian?" Mereka menjawab, "Tidak." Dia berkata, "Apakah Sa'd ada di antara kalian?" Mereka menjawab, "Tidak." Dia terdiam, lalu berkata, "Tidak adakah seseorang yang akan menemui Ali dan memintanya mengambilkan air minum untuk kami?" Hal itu sampai kepada Ali, maka dia mengirim kepadanya tiga kantong kulit berisi air, tetapi hampir tidak sampai kepadanya. Karena peristiwa itu, sejumlah budak yang telah dimerdekakan dari Bani Hasyim dan Bani Umayyah terluka ketika air sampai kepada beliau.

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.

Sampai kepada 'Ali bahwa ada niat untuk membunuh 'Utsman, lalu ia berkata, "Kami hanya menginginkan Marwan darinya. Adapun pembunuhan 'Utsman, tidak!" Ia berkata kepada al-Hasan dan al-Husain, "Pergilah dengan kedua pedang kalian dan berdirilah di pintu 'Utsman, dan jangan biarkan seorang pun mencapainya." | Kemudian az-Zubair mengirim putranya, Thalhah mengirim putranya, dan sejumlah Sahabat Nabi ﷺ mengirim putra-putra mereka untuk mencegah orang-orang mencapai 'Utsman dan menuntut penyerahan Marwan. Ketika orang-orang melihat hal itu, mereka menembakkan anak panah ke arah pintu 'Utsman, hingga al-Hasan bin 'Ali berlumuran darah di depan pintunya. Sebuah anak panah mengenai Marwan ketika ia berada di dalam rumah. Muhammad bin Thalhah berlumuran darah, dan Qanbar, budak yang telah dimerdekakan milik 'Ali, juga terluka di kepalanya.

‘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.

Muhammad ibn Abi Bakr khawatir Bani Hasyim akan marah karena keadaan al-Hasan dan al-Husain, lalu menimbulkan kekacauan. Ia menggandeng tangan dua orang dan berkata kepada mereka, "Jika Bani Hasyim datang dan melihat darah di wajah al-Hasan, mereka akan menjauhkan orang-orang ini dari sekeliling Utsman, dan apa yang kita inginkan akan menjadi sia-sia. Mari kita naik ke tembok rumah dan membunuhnya, tanpa seorang pun mengetahuinya." Muhammad dan kedua orangnya melompati tembok dari rumah seorang laki-laki Anshar, lalu masuk ke rumah Utsman tanpa diketahui oleh siapa pun dari mereka yang bersamanya (Utsman), karena semua orang yang bersamanya berada di atas rumah-rumah (di atap). Tidak ada seorang pun bersamanya kecuali istrinya.

‘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 berkata kepada keduanya, "Tetaplah di tempat kalian, karena istrinya bersamanya, sampai aku masuk lebih dahulu. Ketika aku telah memegangnya, barulah kalian masuk dan menyerangnya hingga kalian membunuhnya." Muhammad masuk dan memegang janggutnya, lalu Utsman berkata kepadanya, "Demi Allah, jika ayahmu dapat melihatmu, perlakuanmu terhadapku akan sangat membuatnya bersedih," maka tangannya pun mengendur (dan ia menahan diri), kemudian kedua orang itu masuk dan menyerangnya hingga mereka membunuhnya.

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.

Mereka keluar melalui jalan yang sama dengan jalan saat mereka masuk, dan istrinya berteriak, tetapi teriakannya tidak terdengar di dalam rumah karena keributan di dalam rumah. Istrinya mendatangi orang-orang dan berkata, “Amirul Mukminin telah dibunuh!” Orang-orang masuk dan mendapati beliau telah disembelih. Berita itu sampai kepada cAli, Talhah, az-Zubayr, Sacd, dan siapa pun yang berada di Madinah, lalu mereka keluar, dan akal mereka hilang karena berita yang datang kepada mereka, hingga mereka masuk menemui cUthman dan mendapatinya telah terbunuh. Mereka terus-menerus mengulangi, “Sesungguhnya kami milik Allah dan sesungguhnya kami akan kembali kepada-Nya.” cAli berkata kepada kedua putranya, “Bagaimana Amirul Mukminin bisa terbunuh sementara kalian berdua ada di depan pintu?” Ia mengangkat tangannya dan menampar al-Hasan, memukul dada al-Husain, mencela Muhammad bin Talhah dan cAbdullah bin az-Zubayr, lalu keluar dengan marah hingga sampai ke rumahnya.

‘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.

Orang-orang datang bergegas kepadanya, sambil berkata kepadanya, "Kami akan membaiatmu, maka ulurkanlah tanganmu, karena harus ada seorang amir." 'Ali berkata, "Itu bukan urusan kalian. Itu hanya milik orang-orang Badar. Siapa pun yang diridai oleh orang-orang Badar, dialah khalifah." Tidak ada seorang pun dari orang-orang Badar yang tetap tidak datang kepada 'Ali, dan mereka berkata kepadanya, "Kami tidak melihat seorang pun yang lebih berhak atasnya daripada engkau. Ulurkanlah tanganmu, dan kami akan membaiatmu." Mereka pun membaiat 'Ali. Marwan dan anaknya melarikan diri.

‘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.

cAli datang kepada istri cUthman dan berkata kepadanya, “Siapa yang membunuh cUthman?” Ia menjawab, “Saya tidak tahu. Dua orang yang tidak saya kenal masuk menemuinya, dan bersama mereka ada Muhammad bin Abi Bakr.” Ia menceritakan kepada cAli dan orang-orang tentang apa yang dilakukan Muhammad, lalu cAli memanggil Muhammad dan bertanya kepadanya tentang apa yang dikatakan istri cUthman. Muhammad berkata, “Dia tidak berbohong. Demi Allah, memang aku masuk menemuinya, aku memang ingin membunuhnya, kemudian dia mengingatkanku pada ayahku, lalu aku mundur darinya dengan bertaubat kepada Allah, Yang Maha Tinggi.”

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.

"Demi Allah, aku tidak membunuhnya dan aku tidak memegangnya." Istrinya berkata, "Dia telah berkata benar. Tetapi dia memang membawa keduanya masuk." Ibnu 'Asakir meriwayatkan bahwa Kinanah, budak yang telah dimerdekakan oleh Shafiyyah, dan yang lainnya berkata: Seorang Mesir, bermata biru dan berkulit kemerahan, yang bernama Himar, telah membunuh Utsman.

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 meriwayatkan bahwa al-Mughirah bin Syu'bah berkata bahwa ia masuk menemui Utsman ketika ia sedang dikepung, lalu berkata, "Engkau adalah imam bagi manusia, dan apa yang engkau lihat telah menimpamu. Aku menawarkan tiga pilihan kepadamu: pertama, engkau keluar dan memerangi mereka, karena jumlah orang dan kekuatan ada bersamamu; engkau berada di pihak yang benar dan mereka di pihak yang salah; atau kedua, kami membuatkan pintu untukmu selain pintu yang dijaga oleh mereka, lalu engkau naik kendaraanmu dan pergi ke Makkah, karena mereka tidak akan menganggap halal membunuhmu di sana; atau ketiga, engkau pergi ke Syam, karena mereka adalah penduduk Syam dan di antara mereka ada Mu'awiyah." Utsman berkata, "Adapun aku keluar untuk berperang, aku tidak akan menjadi khalifah pertama dari Rasulullah ﷺ di tengah umatnya yang menumpahkan darah; adapun aku pergi ke Makkah, aku mendengar Rasulullah ﷺ bersabda, 'Seorang laki-laki dari Quraisy akan berbuat keburukan di Makkah; atasnya akan ditimpakan separuh azab dunia,' dan aku tidak akan menjadi orang itu; adapun aku pergi ke Syam, maka aku tidak akan pernah memisahkan diri dari Darul Hijrah dan dari bertetangga dengan Rasulullah ﷺ." Ibnu Asakir meriwayatkan bahwa Abu Tsaur al-Fahmi berkata: Aku masuk menemui Utsman ketika ia sedang dikepung, lalu ia berkata, "Aku telah menyimpan sepuluh perkara di sisi Tuhanku: aku adalah yang keempat dari empat orang dalam Islam; aku menyiapkan Pasukan Kesulitan (Jaisy al-'Usrah); Rasulullah ﷺ menikahkanku dengan putrinya, lalu setelah itu ia wafat, kemudian beliau menikahkanku dengan putrinya yang lain, dan aku tidak pernah merayu (nya)

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)

dan aku tidak mengharapkannya; aku tidak pernah meletakkan tangan kananku pada kemaluanku sejak aku berbaiat dengannya kepada Rasulullah ﷺ; dan tidak ada hari Jumat yang berlalu bagiku sejak aku memeluk Islam tanpa aku memerdekakan seorang budak, kecuali jika ada sesuatu padaku (berupa utang), maka aku akan memerdekakannya (laki-laki atau perempuan) setelah itu; dan aku tidak pernah berzina pada masa Jahiliyah maupun Islam; dan aku tidak pernah mencuri pada masa Jahiliyah maupun Islam; dan aku telah menghafal seluruh Al-Qur'an pada masa Rasulullah ﷺ.' Utsman terbunuh di tengah Hari-Hari Tasyriq (hari-hari Idul Adha) pada tahun 35 H; dan dikatakan pula bahwa ia terbunuh pada hari Jumat, tanggal 18 Dzulhijjah.

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.

Dia dimakamkan pada malam Sabtu, di antara salat Maghrib dan salat Isya, di Hawsh Kawkab di al-Baqi' (pemakaman Madinah), dan dialah orang pertama yang dimakamkan di dalamnya (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).

Dikatakan bahwa pembunuhannya terjadi pada hari Rabu, dan ada yang mengatakan pada hari Senin, enam hari sebelum akhir bulan Dzulhijjah. Pada hari ia dibunuh, usianya delapan puluh dua tahun. Ada pula yang mengatakan bahwa usianya delapan puluh satu, delapan puluh empat, delapan puluh enam, delapan puluh delapan, atau delapan puluh sembilan tahun, dan ada yang mengatakan sembilan puluh tahun. Qatadah berkata: Az-Zubair menshalatkannya, menguburkannya, dan ia telah memintanya untuk melakukan hal itu.

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.

Ibnu 'Adi dan Ibnu 'Asakir meriwayatkan dari Anas dalam sebuah hadis marfu', (Allah memiliki pedang yang tersarung dalam sarungnya selama 'Utsman masih hidup. Maka ketika ia terbunuh, pedang itu akan dihunus dan tidak akan disarungkan kembali hingga Hari Kiamat.) Ibnu 'Asakir meriwayatkan bahwa Zaid bin Abi Habib berkata: Telah sampai kepadaku bahwa seluruh rombongan penunggang kuda yang datang kepada 'Utsman menjadi gila.

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.

Beliau meriwayatkan bahwa Hudzaifah berkata: Fitnah yang pertama adalah terbunuhnya Utsman, dan fitnah yang terakhir adalah munculnya Dajjal. Demi Dzat yang jiwaku berada di tangan-Nya, tidak akan mati seorang laki-laki yang di dalam hatinya terdapat sebesar biji sawi kecintaan terhadap pembunuhan Utsman, kecuali ia akan mengikuti Dajjal jika ia sempat menemuinya (masanya), dan jika ia tidak sempat menemuinya, ia akan membenarkannya di dalam kuburnya.

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.

Dia meriwayatkan bahwa Ibnu 'Abbas berkata: Seandainya orang-orang tidak menuntut balas atas darah 'Utsman, niscaya mereka akan dilempari batu dari langit.

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.

Dia meriwayatkan bahwa al-Hasan berkata: Utsman terbunuh sementara Ali sedang berada di sebuah tanah miliknya di suatu daerah. Ketika kabar itu sampai kepadanya, ia berkata, "Ya Allah, aku tidak menyetujuinya dan aku tidak membantunya." Al-Hakim meriwayatkan, dan ia menilainya sahih, bahwa Qais bin Abbad berkata: Aku mendengar Ali pada Hari (Perang) Unta berkata, "Ya Allah, aku berlepas diri di hadapan-Mu dari keterlibatan dalam (penumpahan) darah Utsman. Akalku terguncang pada hari terbunuhnya Utsman, jiwaku tertolak, dan mereka datang kepadaku untuk membaiatku. Aku berkata, 'Demi Allah, aku malu menerima baiat dari kaum yang telah membunuh Utsman, dan aku malu di hadapan Allah untuk dibaiat sementara Utsman belum dikuburkan.' Maka mereka pun pergi. Ketika orang-orang kembali dan meminta agar aku menerima baiat mereka, aku berkata, 'Ya Allah, aku khawatir terhadap apa yang akan aku lakukan.' Lalu tekad (orang-orang) datang, aku dibaiat. Mereka berkata, 'Amirul Mukminin,' dan seolah-olah hatiku terbelah. Aku berkata, 'Ya Allah, ambillah dariku demi Utsman sampai Engkau ridha.'" Ibnu Asakir meriwayatkan bahwa Abu Khaldah al-Hanafi berkata: Aku mendengar Ali berkata, "Bani Umayyah mengklaim bahwa aku membunuh Utsman. Tidak, demi Allah yang tiada tuhan selain Dia! Aku tidak membunuhnya, aku tidak membantunya, aku telah melarangnya, tetapi mereka tidak menaatiku." Dia meriwayatkan bahwa Samurah berkata: Islam berada dalam benteng yang kokoh, lalu mereka membuat celah dalam Islam dengan terbunuhnya Utsman, yang tidak akan tertutup hingga Hari Kiamat. Khilafah berada di tangan penduduk Madinah, lalu mereka mengusirnya, dan ia tidak kembali kepada mereka.

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.

Ia meriwayatkan bahwa Muhammad bin Sirin berkata: Kuda-kuda belang (milik para malaikat) tidak pernah absen dari peperangan dan pasukan hingga terbunuhnya Utsman. Tidak ada perselisihan tentang hilal-hilal hingga terbunuhnya Utsman. Kemerahan di ufuk ini tidak pernah terlihat hingga terbunuhnya al-Husain.

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 meriwayatkan dalam al-Musannaf, dari Humayd bin Hilal, ia berkata: cAbdullah bin Salam datang kepada orang-orang yang sedang mengepung cUthman, lalu berkata: "Jangan bunuh dia, karena demi Allah, siapa pun di antara kalian yang membunuhnya akan menjumpai Allah tanpa memiliki tangan. Pedang Allah akan tetap tersarung, dan demi Allah, jika kalian membunuhnya, Allah akan menghunusnya dan tidak akan pernah menyarungkannya lagi. Tidaklah seorang nabi pernah dibunuh melainkan tujuh puluh ribu orang terbunuh karenanya, dan tidaklah seorang khalifah dibunuh melainkan tiga puluh lima ribu orang terbunuh karenanya sebelum mereka kembali bersatu." Ibnu cAsakir meriwayatkan bahwa cAbd ar-Rahman bin Mahdi berkata: Ada dua keutamaan yang dimiliki cUthman yang tidak dimiliki Abu Bakr maupun cUmar: ketenangan dirinya hingga ia terbunuh, dan persatuannya umat di atas satu mushaf {salinan tertulis Al-Qur'an}.

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 meriwayatkan bahwa asy-Sya'bi berkata: Aku tidak pernah mendengar ratapan (marśiyah) untuk 'Utsman yang lebih baik daripada ucapan Ka'b bin Malik ketika ia berkata:

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:

Lalu ia menahan tangannya dan menutup pintunya, dan ia yakin bahwa Allah tidak lalai. Ia berkata kepada penghuni rumah, "Jangan bunuh mereka! Semoga Allah mengampuni setiap orang yang tidak ikut berperang." Maka lihatlah bagaimana Allah menimpakan kepada mereka permusuhan dan kebencian setelah mereka hidup rukun satu sama lain! Dan lihatlah bagaimana kebaikan berbalik dari orang-orang setelah dia, sebagaimana angin yang bertiup kencang memutar balik awan.

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)

"Kembali!"

back!’

Ibnu Sa'd meriwayatkan bahwa Musa bin Talhah berkata: Aku melihat Utsman keluar pada hari Jumat, dengan mengenakan dua helai pakaian berwarna kuning. Ia duduk di atas mimbar, lalu para muadzin mengumandangkan azan untuk shalat, sementara ia berbicara, menanyakan orang-orang tentang harga-harga barang dan orang-orang yang sakit di antara mereka.

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.

Dia meriwayatkan bahwa ‘Abdullah ar-Rumi berkata: ‘Utsman biasa mengurus air wudhu’nya sendiri di malam hari. Seseorang berkata kepadanya, “Seandainya engkau menyuruh salah seorang pelayan, niscaya mereka akan mengurusnya untukmu.” Ia menjawab, “Tidak! Malam itu adalah waktu bagi mereka untuk beristirahat.” Ibnu ‘Asakir meriwayatkan bahwa ‘Amr bin ‘Utsman bin ‘Affan berkata: Ukiran pada cincin stempel ‘Utsman adalah, “Aku berserah diri kepada Dzat yang telah menciptakan dan menyempurnakan (ciptaan-Nya).” Abu Nu‘aim meriwayatkan dalam ad-Dala’il dari Ibnu ‘Umar bahwa Jahjah al-Ghifari berdiri menentang ‘Utsman ketika ia (berada di atas mimbar)

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)

Dia menyampaikan khutbah, lalu mengambil tongkat dari tangannya dan mematahkannya di atas lututnya. Belum genap setahun berlalu hingga Allah mengirimkan gangren pada kakinya, dan ia pun meninggal karenanya.

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.