Mu'awiyah sangat gigih mendesak 'Umar ibn al-Khattab agar menyerang Cyprus dan melakukannya melalui laut, maka 'Umar menulis surat kepada 'Amr ibn al-'As: "Gambarkan kepadaku laut dan orang yang belayar di atasnya." Maka 'Amr menulis kepadanya: "Aku telah melihat satu ciptaan yang besar, yang ditunggangi oleh ciptaan yang kecil. Jika ia diam, ia menusuk hati, dan jika ia bergerak, ia menggetarkan akal. Di dalamnya akal menjadi kecil, dan perbuatan yang salah menjadi banyak; dan di dalamnya manusia seperti ulat di atas sebatang kayu. Jika ia condong, ia tenggelam, dan jika ia laju, ia masuk ke dalam gelombang dan menyelam di dalamnya." Ketika 'Umar membaca surat yang dia tulis kepada Mu'awiyah, dia berkata: "Demi Allah, aku tidak akan pernah membawa seorang Muslim di atasnya." Ibn Jarir berkata: "Mu'awiyah melaksanakan ekspedisi ke Cyprus pada zaman 'Uthman, dan penduduknya membuat perjanjian dengannya dengan syarat mereka membayar jizyah!" Pada tahun 29 H, Persepolis dibuka dengan kekuatan senjata, dan Isfahan serta tempat-tempat lain. Pada tahun itu, 'Uthman menambah dan memperluas Masjid Madinah, serta membangunnya kembali dengan batu yang dipahat, menjadikan tiangnya dari batu dan atapnya dari kayu jati. Panjangnya dia jadikan 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 tanah Khurasan turut dibuka; Naysabur dibuka melalui perjanjian damai, dan ada yang mengatakan ia dibuka dengan kekerasan. Tus dan Sarkhas kedua-duanya dibuka melalui perjanjian damai, begitu juga Marw dan Bayhaq. Apabila wilayah-wilayah yang luas ini telah ditakluki, hasil pendapatan ʿUthman menjadi melimpah, dan kekayaan datang kepadanya dari segala arah, sehingga beliau mendirikan perbendaharaan dan membuat peruntukan agar pemberian mengalir dengan banyak. Beliau memerintahkan agar diberikan kepada seorang lelaki seratus ribu kantung, di dalam setiap kantung terdapat empat ribu auns (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, bapa Mu'awiyah, meninggal dunia, dan juga al-Hakam bin Abi'l-'As, bapa saudara sebelah bapa kepada 'Uthman, semoga Allah meredai beliau.

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-cAbbas ibn cAbd al-Muttalib, bapa saudara Nabi ﷺ, wafat, dan cUthman mengimamkan solat jenazah ke atasnya. Pada tahun itu juga cAbd ar-Rahman ibn cAwf wafat, salah seorang daripada sepuluh sahabat yang terlebih dahulu memeluk Islam, yang pernah bersedekah empat puluh ribu dan sekafilah penuh yang datang dari Syam, sebagaimana adanya. Pada tahun itu, ‘Abdullah ibn Mascud al-Hudhali wafat, salah seorang daripada empat qari, antara yang terawal memeluk Islam, dan salah seorang ulama di kalangan Sahabat yang terkenal dengan keluasan ilmu mereka. Pada tahun itu, Abu’d-Darda’ al-Khazraji yang bijaksana dan zuhud wafat; beliau pernah dilantik sebagai Qadi Damsyik pada zaman Mucawiyah. Pada tahun itu, Abu Dharr Jundub ibn Jinadah al-Ghifari, yang benar tuturnya, wafat. Pada tahun itu, Zaid ibn cAbdullah ibn cAbd-Rabbihi al-Ansari wafat, orang yang diperlihatkan azan 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 meninggal dunia di tanahnya di al-Jurf, lalu jenazahnya dibawa ke Madinah (untuk dikebumikan). Pada tahun itu juga, Abdullah ibn Sa'd ibn Abi Sarh melancarkan ekspedisi ketenteraan menentang 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 mengusir Sa'id bin al-'As 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, berlaku pembunuhan terhadap Uthman.

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

Az-Zuhri berkata: ʿUthman memerintah khilafah selama dua belas tahun. Selama enam tahun, beliau memerintah tanpa seorang pun mengkritiknya sama sekali. Bagi kaum Quraisy, beliau lebih disukai berbanding ʿUmar bin al-Khattab, kerana ʿUmar bersikap keras terhadap mereka, tetapi apabila ʿUthman memerintah mereka, beliau bersikap lembut terhadap mereka dan mengeratkan hubungan dengan mereka. Kemudian, pada kemudian hari, beliau menjadi lemah dalam urusan mereka, dan melantik kaum kerabat dan keluarganya dalam enam tahun terakhir (pemerintahannya). Beliau memutuskan agar Marwan mendapat khums (bahagian seperlima daripada harta rampasan jihad yang menjadi milik pemerintah) dari Afrika Utara, dan beliau memberikan kekayaan kepada kaum kerabat dan keluarganya. Dalam hal itu, beliau mentafsirkan ‘mengeratkan hubungan (dengan kaum kerabat)’ yang diperintahkan oleh Allah. Beliau berkata, ‘Abu Bakr dan ʿUmar melepaskan dan meninggalkan apa yang menjadi hak mereka, dan aku telah mengambilnya lalu membahagikannya kepada kaum kerabatku,’ tetapi orang ramai menolak dan menyangkal perbuatan itu daripadanya. [Itu adalah ijtihadnya]. Ibn Saʿd meriwayatkannya.

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 meriwayatkan melalui jalur lain bahawa az-Zuhri berkata: Saya bertanya kepada Sacid ibn al-Musayyab, ‘Bolehkah anda ceritakan kepada saya bagaimana pembunuhan cUthman berlaku? Apakah yang dilakukan oleh orang ramai dan apakah yang dilakukan oleh beliau? Dan mengapakah para Sahabat Muhammad ﷺ tidak membantunya?’ Ibn al-Musayyab menjawab, ‘cUthman dibunuh secara zalim, sesiapa yang membunuhnya telah melakukan kezaliman, dan sesiapa yang tidak membantunya tidak bersalah.’ Saya bertanya, ‘Bagaimana keadaannya?’ Beliau berkata, ‘Ketika cUthman dilantik, sekumpulan para Sahabat tidak menyukai pelantikannya, kerana cUthman sangat mengasihi 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. Dia biasa melantik orang-orang dari Bani Umayyah yang tidak pernah bergaul dengan Nabi ﷺ. Amir-amirnya biasa melakukan perkara-perkara yang diingkari oleh para Sahabat Muhammad ﷺ. Uthman biasa meminta orang ramai supaya berbaik sangka terhadap mereka, dan dia tidak akan 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 berlaku pada tahun 35 H. Dalam enam tahun terakhir pemerintahannya, dia lebih memilih kaum pakciknya dari sebelah ayah. Dia melantik mereka dan tidak membenarkan sesiapa pun berkongsi dengan mereka. Dia memerintahkan mereka supaya takut kepada Allah. Dia melantik 'Abdullah bin Abi Sarh untuk menguruskan Mesir dan dia kekal berkuasa di sana selama bertahun-tahun. Penduduk Mesir datang mengadu tentang dia serta tentang kezalimannya. Sebelum ini sudah ada perlakuan tidak adil daripada 'Uthman terhadap 'Abdullah bin Mas'ud, Abu Dharr dan 'Ammar bin Yasir. Bani Hudhayl dan Bani Zuhrah menyimpan rasa tidak puas hati dalam hati mereka kerana 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.

Banu Ghifar, sekutu mereka dan sesiapa sahaja yang marah kerana Abu Dharr, menyimpan dalam hati mereka apa yang tersimpan di dalamnya. Banu Makhzum pula sangat marah kepada 'Uthman kerana 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.

Penduduk Mesir datang untuk mengadu tentang Ibn Abi Sarh, lalu beliau menulis surat kepadanya yang berisi ancaman, tetapi Ibn Abi Sarh enggan menerima apa yang dilarang oleh 'Uthman kepadanya. Dia memukul salah seorang penduduk Mesir yang datang kepadanya daripada 'Uthman, iaitu salah seorang yang telah pergi menemui 'Uthman, lalu dia membunuhnya. Tujuh ratus orang keluar dari 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 mengadu kepada para Sahabat pada waktu-waktu solat tentang apa yang telah dilakukan oleh Ibn Abi Sarh. Talhah ibn cUbaydullah bangun dan berbicara kepada cUthman dengan sangat keras. cA'ishah, semoga Allah meridhainya, mengirim pesan kepadanya yang berbunyi, "Para Sahabat Muhammad ﷺ datang kepadamu dan meminta engkau memecat orang ini, tetapi engkau 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?

"Ia telah membunuh seorang lelaki dari kalangan mereka, maka layanilah mereka dengan adil (dalam aduan mereka) terhadap gabenor kamu." cAli bin Abi Talib datang kepadanya dan berkata, "Mereka hanya meminta kepada kamu seorang lelaki sebagai ganti (qisas) bagi seorang lelaki, dan mereka menuntut daripadanya (qisas bagi tertumpahnya) darah. Singkirkanlah dia dari kalangan mereka dan berikanlah keputusan yang adil di antara mereka. Jika ada apa-apa yang menjadi hak mereka terhadapnya, berlaku adillah kepada mereka." Maka dia (cUthman) berkata kepada mereka (penduduk Mesir), "Pilihlah dari kalangan kamu seorang lelaki yang akan aku lantik menggantikan dia (Ibn Abi Sarh) ke atas kamu." Orang ramai menunjuk kepadanya Muhammad bin Abi Bakr. Mereka berkata, "Lantiklah Muhammad bin Abi Bakr ke atas kami." Dia pun menulis perjanjiannya dan melantik beliau. Sejumlah kaum Muhajirin dan Ansar pergi bersama mereka untuk menyelidiki perselisihan yang berlaku antara penduduk Mesir dan Ibn Abi Sarh. Muhammad pergi bersama mereka yang bersamanya. Apabila mereka kira-kira tiga hari perjalanan dari Madinah, mereka terserempak dengan seorang hamba kulit hitam di atas unta yang memukul unta itu dengan begitu kuat sehingga seolah-olah dia sedang mengejar atau dikejar. Sahabat-sahabat Muhammad, semoga Allah memberkatinya dan mengurniakan kepadanya kesejahteraan, berkata kepadanya, "Apa ceritamu? Apa urusanmu? Seolah-olah kamu sedang melarikan diri atau mengejar seseorang." Dia berkata kepada mereka, "Aku hamba Amir al-Mu'minin, dan dia telah mengarahkan aku kepada gabenor Mesir." Seorang lelaki berkata kepadanya, "Ini (Muhammad bin Abi Bakr) ialah gabenor Mesir." Dia berkata, "Bukan orang ini yang aku mahu." Muhammad bin Abi Bakr diberitahu tentang urusannya, lalu dia menghantar seorang lelaki untuk mencarinya; lelaki itu menangkapnya dan membawanya kepadanya. Dia berkata, "Hamba, siapakah kamu?" Dia mula berkata, sekali, "Aku hamba Amir al-Mu'minin," dan sekali lagi, "Aku hamba Marwan," sehinggalah seorang lelaki mengenalinya sebagai hamba cUthman. Muhammad berkata kepadanya, "Kepada siapakah kamu dihantar?" Dia berkata, "Kepada gabenor Mesir." Dia berkata, "Dengan apa?" Dia berkata, "Dengan satu pesanan." Dia berkata, "Adakah kamu membawa surat bersamamu?" Dia berkata, "Tidak." Mereka menggeledah beliau dan tidak menjumpai sebarang surat bersamanya. Beliau membawa sebuah bekas air yang kering, di dalamnya terdapat sesuatu yang bergerak, lalu mereka menggoncangkannya untuk mengeluarkannya tetapi ia tidak keluar. Mereka pecahkan bekas air itu dan di dalamnya ada sepucuk surat daripada Cuthman kepada Ibn Abi Sarh. Muhammad ﷺ mengumpulkan orang-orang Muhajirin, Ansar dan lain-lain yang bersama mereka, kemudian baginda membuka surat itu di hadapan mereka. Di dalamnya tertulis, "Apabila Muhammad, si anu dan si anu datang kepadamu, maka carilah jalan untuk membunuh mereka, dan isytiharkan bahawa 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 diri anda sudah disahkan sebagai gabenor sehingga nasihat saya mengenainya sampai kepada anda, dan penjarakan sesiapa yang cuba datang kepada saya untuk menuduh anda melakukan kesalahan. Nasihat saya mengenainya pasti akan sampai kepada anda, insya-Allah.” Apabila mereka membaca surat itu, mereka sangat ketakutan. Kemudian mereka sepakat dan kembali ke Madinah. Muhammad ﷺ memeterai surat itu dengan cincin meterai kumpulan yang bersama-sama dengannya, kemudian menyerahkan surat itu kepada seorang lelaki yang bersama mereka. Lalu mereka pergi ke Madinah. Di sana mereka mengumpulkan Talhah, az-Zubayr, cAli, Sacd, dan sesiapa sahaja dari kalangan Sahabat Muhammad ﷺ, semoga Allah memberkati baginda dan keluarganya serta mengurniakan kesejahteraan kepada mereka. Baginda memecahkan (meterai) surat itu di hadapan mereka, dan menceritakan kepada mereka kisah hamba itu. Mereka membacakan surat itu kepada mereka, dan tiada seorang pun penduduk Madinah yang tidak marah kepada cUthman. Ia hanya menambahkan lagi kemarahan mereka yang sudah berang, iaitu Ibn Mascud, Abu Dharr dan cAmmar ibn Yasir, dalam kemurkaan dan kemarahan. Sahabat-sahabat Muhammad ﷺ bangkit dan terus berada di dalam rumah mereka. Tiada seorang pun dalam kalangan mereka yang tidak tergagap-gagap ketika membaca surat itu. Orang ramai mengepung cUthman pada tahun 35 H, dan Muhammad ibn Abi Bakr menghasut Bani Taym dan yang lain untuk menentangnya.)

(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.

Apabila cAli melihat hal itu, beliau memanggil Talhah, az-Zubayr, Sa'd, cAmmar dan sekumpulan para Sahabat, yang kesemuanya pernah berada di Badar. Kemudian beliau masuk menemui cUthman, bersama beliau surat itu, hamba itu dan unta itu.

‘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, "Hamba ini hambamu?" Dia berkata, "Ya." Dia berkata, "Dan unta itu untamu?" Dia berkata, "Ya." Dia berkata, "Maka kamukah yang menulis surat ini?" Dia berkata, "Tidak," dan dia bersumpah, "Demi Allah, aku tidak menulis surat ini, aku tidak memerintahkannya, dan aku tidak mengetahui tentangnya." Ali berkata, "Cap ini capmu?" Dia berkata, "Ya." Dia berkata, "Bagaimana hambamu boleh keluar dengan untamu, membawa surat yang bercapkan capmu, sedangkan kamu tidak tahu apa-apa tentangnya?" Dia bersumpah lagi, "Demi Allah, aku tidak menulis surat ini, aku tidak memerintahkannya, dan aku tidak pernah menyuruh hamba ini pergi ke Mesir." Adapun tulisan tangannya, mereka mengenalinya sebagai tulisan Marwan, lalu mereka mula ragu terhadap Uthman. Mereka menuntut agar dia menyerahkan Marwan kepada mereka, tetapi dia menolak, sedangkan Marwan ada bersamanya di dalam rumah. Para Sahabat Muhammad ﷺ meninggalkannya dengan marah dan dalam keraguan tentang urusannya. Mereka tahu bahawa Uthman tidak akan bersumpah dengan sumpah palsu, tetapi orang ramai berkata, "Uthman tidak akan pernah bebas daripada dosa dalam hati kami kecuali dia menyerahkan Marwan kepada kami untuk disoal siasat, supaya kita tahu keadaan surat itu, dan bagaimana dia boleh memerintahkan pembunuhan seorang daripada Sahabat Muhammad ﷺ tanpa hak. Jika Uthman yang menulisnya, kami akan melucutkan jawatannya. Jika Marwan yang menulisnya seolah-olah ia ditulis oleh Uthman, maka kami perlu berfikir dengan serius tentang apa yang akan kami lakukan terhadap Marwan." Mereka terus berkurung di rumah masing-masing, dan Uthman enggan menghantar Marwan keluar kepada mereka, kerana dia bimbang Marwan akan dibunuh. Orang ramai terus mengepung Uthman dan mereka menghalang bekalan air daripada sampai kepadanya. Dia menjenguk orang ramai (dari tingkat atas) dan berkata, "Adakah Ali di kalangan kamu?" Mereka berkata, "Tidak." Dia berkata, "Adakah Saad di kalangan kamu?" Mereka berkata, "Tidak." Dia diam seketika kemudian berkata, "Tidakkah ada seorang pun yang akan menemui Ali dan meminta dia mendapatkan air minuman untuk kami?" Itu sampai kepada Ali, lalu dia menghantar kepadanya tiga kantung kulit yang penuh dengan air, tetapi hampir-hampir ia tidak sampai kepadanya. Disebabkan oleh mereka, sejumlah hamba yang telah dibebaskan dari Bani Hashim dan Bani Umayyah tercedera ketika air sampai kepadanya.

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 bahawa ada rancangan untuk membunuh Uthman, lalu beliau berkata, "Kami hanya mahukan Marwan daripadanya. Adapun pembunuhan Uthman, tidak sekali-kali!" Beliau berkata kepada al-Hasan dan al-Husain, "Pergilah kamu berdua dengan pedang kamu dan berdirilah di pintu Uthman, dan jangan benarkan seorang pun sampai kepadanya." Maka az-Zubair menghantar anaknya, Talhah menghantar anaknya, dan sejumlah Sahabat Nabi ﷺ menghantar anak-anak mereka untuk menghalang orang ramai daripada sampai kepada Uthman, dan untuk menuntut penyerahan Marwan. Apabila orang ramai melihat itu, mereka melepaskan anak panah ke arah pintu Uthman, sehingga al-Hasan bin Ali berlumuran darah di pintunya. Sebatang anak panah mengenai Marwan ketika beliau berada di dalam rumah. Muhammad bin Talhah dilumuri darah, dan Qanbar, hamba yang dimerdekakan oleh Ali, juga cedera 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 bahawa Bani Hashim akan marah kerana keadaan al-Hasan dan al-Husain, lalu menimbulkan kekecohan. Dia memegang tangan dua orang lelaki dan berkata kepada mereka, "Jika Bani Hashim datang dan melihat darah di wajah al-Hasan, mereka akan mengeluarkan orang-orang ini dari sekeliling Uthman, dan apa yang kita mahukan akan menjadi sia-sia. Mari kita pergi, memanjat dinding rumah dan membunuhnya, tanpa seorang pun mengetahuinya." Muhammad dan dua orangnya memanjat dinding dari rumah seorang lelaki Ansar, lalu masuk ke rumah Uthman tanpa diketahui oleh sesiapa pun dalam kalangan orang yang bersama Uthman, kerana semua orang yang bersamanya berada di atas rumah-rumah (di atas bumbung). Tiada sesiapa bersamanya melainkan isterinya.

‘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 kedua-dua mereka, "Tunggu di tempat kamu, kerana isterinya bersamanya, sehingga aku masuk dahulu. Apabila aku telah memegangnya, maka kamu masuklah dan pukullah dia sehingga kamu membunuhnya." Muhammad masuk dan memegang janggutnya, lalu Tjthman berkata kepadanya, "Demi Allah, jika ayahmu dapat melihat kamu, perbuatanmu terhadap aku pasti akan mendukacitakannya," maka tangannya pun melonggar (dan dia menahan diri), kemudian kedua-dua lelaki itu masuk dan memukulnya sehingga 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 melarikan diri melalui jalan yang sama mereka masuk tadi, dan isterinya menjerit, tetapi jeritannya tidak didengari di dalam rumah kerana kekecohan di dalam rumah itu. Isterinya pergi kepada orang ramai dan berkata, “Amir al-Mu’minin telah dibunuh!” Orang ramai masuk dan mereka mendapati beliau telah disembelih. Berita itu sampai kepada cAli, Talhah, az-Zubayr, Sacd dan sesiapa sahaja yang berada di Madinah, lalu mereka keluar — dan akal fikiran mereka hilang, kerana berita yang sampai kepada mereka itu — sehingga mereka masuk menemui cUthman dan mendapati beliau telah dibunuh. Mereka berulang-ulang berkata, “Sesungguhnya kami adalah milik Allah dan sesungguhnya kepada-Nya kami akan kembali.” cAli berkata kepada dua orang anaknya, “Bagaimana Amir al-Muminin boleh dibunuh sedangkan kamu berdua berada di pintu?” Beliau mengangkat tangannya dan menampar al-Hasan, memukul dada al-Hussein, memaki Muhammad ibn Talhah dan cAbdullah ibn az-Zubayr, lalu keluar — dalam keadaan marah — sehingga 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 ramai datang bergegas kepadanya, berkata kepadanya, "Kami akan membaiahkan kamu, maka hulurkanlah tanganmu, kerana mesti ada seorang amir." cAli berkata, "Itu bukan urusan kamu. Ia hanya milik ahli Badr. Sesiapa yang diredai oleh ahli Badr, dialah khalifah." Tidak seorang pun daripada ahli Badr yang tinggal tanpa datang kepada cAli, dan mereka berkata kepadanya, "Kami tidak melihat sesiapa yang lebih berhak terhadapnya daripada kamu. Hulurkanlah tanganmu dan kami akan membaiahkan kamu." Mereka pun membaiahkannya. 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 isteri cUthman dan berkata kepadanya, "Siapakah yang membunuh cUthman?" Dia menjawab, "Saya tidak tahu. Dua orang lelaki yang tidak saya kenali masuk menemuinya, dan bersama mereka ialah Muhammad bin Abi Bakr." Dia memberitahu cAli dan orang ramai tentang apa yang telah dilakukan oleh Muhammad, lalu cAli memanggil Muhammad dan bertanya kepadanya tentang apa yang dikatakan oleh isteri cUthman. Muhammad berkata, "Dia tidak berbohong. Demi Allah, memang saya masuk menemuinya, saya memang hendak membunuhnya, kemudian dia mengingatkan saya kepada ayah saya, lalu saya berundur daripadanya, 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." Isterinya berkata, "Dia telah berkata benar. Tetapi dia memang membawa kedua-duanya masuk." Ibnu 'Asakir meriwayatkan bahawa Kinanah, hamba yang dimerdekakan oleh Safiyyah, dan yang lain-lain berkata: Seorang lelaki Mesir, bermata biru dan berkulit kemerah-merahan, bernama Himar, telah membunuh 'Uthman.

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 bahawa al-Mughirah bin Shu'bah berkata bahawa beliau masuk menemui 'Uthman ketika beliau sedang dikepung, lalu berkata, "Engkau adalah imam kaum Muslimin, dan apa yang engkau lihat telah menimpamu. Aku menawarkan kepadamu tiga pilihan: salah satunya, engkau keluar dan memerangi mereka, kerana engkau mempunyai jumlah pengikut dan kekuatan; engkau berada di pihak yang benar dan mereka di pihak yang salah; atau kami boleh membuka satu pintu untukmu selain pintu yang mereka jaga, lalu engkau menunggang kenderaanmu dan pergi ke Makkah, kerana mereka tidak akan menganggap halal untuk membunuhmu ketika engkau berada di sana; atau engkau pergi ke Syam, kerana mereka adalah penduduk Syam dan di antara mereka terdapat Mu'awiyah." 'Uthman berkata, "Adapun aku keluar untuk berperang, aku tidak akan menjadi khalifah pertama bagi Rasulullah ﷺ dalam umatnya yang menumpahkan darah mereka. Adapun aku pergi ke Makkah, aku telah mendengar Rasulullah ﷺ bersabda, 'Seorang lelaki dari Quraisy akan berbantah dan bertengkar di Makkah; ke atasnya terdapat separuh hukuman dunia,' dan aku tidak akan menjadi orang itu. Adapun aku pergi ke Syam, maka aku tidak sekali-kali akan memisahkan diri daripada Dar al-Hijrah dan kejiranan Rasulullah ﷺ." Ibn 'Asakir meriwayatkan bahawa Abu Thawr al-Fahmi berkata: Aku masuk menemui 'Uthman ketika beliau sedang dikepung, lalu beliau berkata, "Aku telah menyimpan sepuluh perkara di sisi Tuhanku: aku adalah yang keempat daripada empat orang dalam Islam; aku membiayai Tentera Kesukaran; Rasulullah ﷺ mengahwinkan aku dengan puterinya, kemudian dia meninggal dunia, lalu baginda mengahwinkan aku dengan puterinya yang lain, dan aku tidak pernah mengurat (beliau)."

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 saya tidak mengharapkannya; saya tidak pernah meletakkan tangan kanan saya pada kemaluan saya sejak saya berbai'ah dengannya kepada Rasulullah ﷺ; dan tiada Jumaat yang berlalu ke atas saya sejak saya memeluk Islam tanpa saya membebaskan seorang hamba, kecuali jika ada sesuatu bersama saya (berupa hutang), maka saya akan membebaskannya (hamba itu, lelaki atau perempuan) selepas itu; dan saya tidak pernah berzina pada zaman Jahiliyyah mahupun dalam Islam; dan saya tidak pernah mencuri pada zaman Jahiliyyah mahupun dalam Islam; dan saya menghafal seluruh Al-Quran pada zaman Rasulullah ﷺ.' Uthman dibunuh pada pertengahan Hari-Hari Tasyriq (hari-hari Eid al-Adha) pada tahun 35 H; dan ada yang mengatakan bahawa beliau dibunuh pada hari Jumaat, 18 Dhu'l-Hijjah.

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 dikebumikan pada malam sebelum hari Sabtu, antara waktu Maghrib dan Isyak, di Hawsh Kawkab di al-Baqi' (perkuburan Madinah), dan dialah orang pertama yang dikebumikan di sana (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 bahawa pembunuhannya berlaku pada hari Rabu, dan dikatakan bahawa ia berlaku pada hari Isnin, enam hari sebelum akhir Dhu’l-Hijjah. Pada hari dia dibunuh, umurnya lapan puluh dua tahun. Juga pernah dikatakan bahawa umurnya lapan puluh satu tahun, lapan puluh empat, lapan puluh enam, lapan puluh lapan atau lapan puluh sembilan, dan dikatakan pula bahawa umurnya sembilan puluh tahun. Qatadah berkata: Az-Zubayr menunaikan solat jenazah ke atasnya dan mengebumikannya, dan dia telah memintanya untuk melakukan 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 daripada Anas dalam sebuah hadis marfu', bahawa: Allah mempunyai sebilah pedang yang disarungkan dalam sarungnya selagi 'Uthman masih hidup. Kemudian apabila dia dibunuh, pedang itu akan dihunus dan tidak akan disarungkan semula sehingga Hari Kiamat. Ibnu 'Asakir meriwayatkan bahawa Zaid bin Abi Habib berkata: Telah sampai kepadaku bahawa semua kumpulan penunggang kuda yang pergi menemui 'Uthman 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 bahawa Huzaifah berkata: Fitnah yang pertama ialah pembunuhan Uthman, dan fitnah yang terakhir ialah kemunculan Dajjal. Demi Tuhan yang diri ini berada di tangan-Nya, tidak akan mati seseorang yang di dalam hatinya terdapat sebesar biji sawi rasa cinta kepada pembunuhan Uthman, melainkan dia akan mengikuti Dajjal jika dia sempat menemuinya (zamannya), dan jika dia tidak sempat menemuinya, dia akan mengesahkannya 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.

Beliau meriwayatkan bahawa Ibnu cAbbas berkata: Sekiranya orang ramai tidak menuntut (balasan) bagi darah cUthman, mereka pasti telah dihujani 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.

Beliau meriwayatkan bahawa al-Hasan berkata: Uthman dibunuh sementara Ali sedang berada di sebuah tanah yang dimilikinya. Apabila berita itu sampai kepadanya, dia berkata, "Ya Allah, aku tidak meredainya dan aku tidak membantunya." Al-Hakim meriwayatkan, dan dia mengesahkannya sahih, bahawa Qais bin Abbad berkata: Aku mendengar Ali pada Hari (pertempuran) Unta berkata, "Ya Allah, aku berlepas diri di hadapan-Mu daripada terlibat dalam (penumpahan) darah Uthman. Akalku terguncang pada hari pembunuhan Uthman, jiwaku terasa jijik, dan mereka datang kepadaku untuk membaiat aku. Aku berkata, 'Demi Allah, aku malu untuk menerima baiat daripada suatu kaum yang membunuh Uthman, dan aku malu di hadapan Allah untuk dibaiat sedangkan Uthman belum lagi dikebumikan.' Maka mereka pun pergi. Apabila orang ramai kembali dan meminta aku menerima baiat mereka, aku berkata, 'Ya Allah, aku takut akan apa yang aku akan lakukan.' Kemudian keputusan (orang ramai) datang, aku pun dibaiat. Mereka berkata, 'Amir al-Mu'minin.' Seolah-olah hatiku terbelah dua. Aku berkata, 'Ya Allah, ambillah daripadaku demi Uthman sehingga Engkau redha.'" Ibn Asakir meriwayatkan bahawa Abu Khaldah al-Hanafi berkata: Aku mendengar Ali berkata, "Bani Umayyah mendakwa bahawa aku membunuh Uthman. Tidak, demi Allah yang tiada tuhan selain Dia! Aku tidak membunuhnya, aku tidak membantunya, aku telah melarangnya tetapi mereka mengingkari aku." Beliau meriwayatkan bahawa Samurah berkata: Islam berada dalam sebuah benteng yang kukuh, lalu mereka membuat satu celah dalam Islam dengan pembunuhan Uthman, yang tidak akan tertutup sehingga Hari Kiamat. Khilafah berada di kalangan 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.

Beliau meriwayatkan bahawa Muhammad bin Sirin berkata: Kuda-kuda belang (milik para malaikat) tidak pernah ketinggalan daripada peperangan dan tentera-tentera sehingga terbunuhnya Uthman. Tiada perselisihan mengenai anak bulan sehingga terbunuhnya Uthman. Kemerahan yang terdapat di ufuk ini tidak pernah kelihatan sehingga terbunuhnya 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 meriwayatkan dalam al-Musannaf, daripada Humayd ibn Hilal, katanya: cAbdullah ibn Salam datang kepada mereka yang sedang mengepung cUthman, lalu berkata: "Jangan bunuh dia, kerana demi Allah, sesiapa dalam kalangan kamu yang membunuhnya akan menemui Allah tanpa tangan. Pedang Allah akan kekal dalam sarungnya, dan demi Allah, jika kamu membunuhnya, Allah akan menghunusnya dan Dia tidak akan memasukkannya semula ke dalam sarung selama-lamanya. Tidaklah seorang nabi dibunuh melainkan tujuh puluh ribu orang terbunuh kerana dia, dan tidaklah seorang khalifah dibunuh melainkan tiga puluh lima ribu orang terbunuh kerana dia sebelum mereka kembali bersatu." Ibn cAsakir meriwayatkan bahawa cAbd ar-Rahman ibn Mahdi berkata: Terdapat dua sifat pada cUthman yang tidak ada pada Abu Bakr mahupun cUmar: ketenangan dirinya sehingga dia dibunuh, dan penyatuan umat di atas satu mushaf{salinan tulisan 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 bahawa ash-Sha'bi berkata: Aku tidak pernah mendengar marthiyah (ratapan) yang lebih baik untuk 'Utsman selain daripada kata-kata Ka'b bin Malik ketika dia 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 dia menahan tangannya dan menutup pintunya, Dan dia yakin bahawa Allah tidak lalai, Dia berkata kepada penghuni rumah itu, ‘Jangan bunuh mereka! Semoga Allah mengampuni setiap lelaki yang tidak berperang.” Maka bagaimana kamu telah melihat Allah menimpakan ke atas mereka Permusuhan dan kebencian selepas keharmonian sesama mereka! Dan bagaimana kamu telah melihat kebaikan berpaling daripada orang-orang Selepas dia, sebagaimana angin yang bertiup kencang memalingkan (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!’

Ibn Sa'd meriwayatkan bahawa Musa bin Talhah berkata: Saya melihat 'Uthman keluar pada hari Jumaat, dengan memakai dua helai pakaian berwarna kuning. Beliau duduk di atas mimbar, kemudian muazzin-muazzin melaungkan azan, sementara beliau masih bercakap, bertanya kepada orang ramai tentang harga-harga barang mereka dan tentang orang-orang yang sakit di kalangan 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.

Beliau meriwayatkan bahawa ‘Abdullah ar-Rumi berkata: ‘Uthman akan menguruskan air wuduknya sendiri pada waktu malam. Seseorang berkata kepadanya, “Alangkah baiknya jika engkau memberitahu salah seorang hamba, nescaya mereka akan menguruskannya untukmu.” Beliau berkata, “Tidak! Malam itu adalah untuk mereka berehat.” Ibn ‘Asakir meriwayatkan bahawa ‘Amr bin ‘Uthman bin ‘Affan berkata: Ukiran pada cincin mohor ‘Uthman ialah, “Aku berserah diri kepada Zat yang telah mencipta dan menyempurnakan (ciptaan-Nya).” Abu Nu‘aym meriwayatkan dalam ad-Dala’il daripada Ibn ‘Umar bahawa Jahjah al-Ghifari bangkit menentang ‘Uthman ketika beliau (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)

dan ketika menyampaikan khutbah, beliau mengambil tongkat dari tangannya lalu mematahkannya di atas lututnya. Belum berlalu setahun hingga Allah mengirimkan gangren pada kakinya, dan dia meninggal dunia kerananya.

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.