Mucawiyah havia pressionado muito insistentemente cUmar ibn al-Khattab sobre a expedição contra Chipre e que ela fosse feita por mar, então cUmar escreveu a cAmr ibn al-cAs: "Descreve-me o mar e quem nele viaja." Ele escreveu-lhe: "Vi uma grande criação, que uma pequena criação monta. Se está parada, perfura os corações, e se se move, assombra os intelectos. Nela os intelectos crescem em pequenez, e as ações erradas em abundância, e nela são como larvas sobre um madeiro. Se se inclina, afunda, e se é veloz, penetra na onda e nela mergulha." Quando cUmar leu a carta que escreveu a Mucawiyah, disse: "Por Allah, jamais transportarei um muçulmano nele." Ibn Jarir disse: "Mucawiyah realizou a expedição contra Chipre no tempo de cUthman, e o seu povo fez um tratado com ele com base no pagamento da jizyah!" No ano 29 AH, Persépolis foi conquistada pela força das armas, assim como Işţakhr e outros lugares. Nesse ano, cUthman acrescentou à mesquita de Madinah, ampliou-a e reconstruiu-a com pedra lavrada, fazendo os seus pilares de pedra e o seu teto de teca. Deu-lhe um comprimento de cento e sessenta côvados e uma largura de cento e cinquenta côvados.

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.

No ano 30 AH, Jur foi conquistada, bem como muitas províncias da terra de Khurasan. Naysabur foi conquistada por tratado e, segundo alguns, à força. Tus e Sarkhas foram ambas conquistadas por tratado, assim como Marw e Bayhaq. Quando essas vastas províncias foram tomadas, as receitas de cUthman tornaram-se abundantes, e riquezas chegaram até ele de todas as direções, a ponto de ele estabelecer tesouros e providenciar que as dádivas fluíssem em abundância. Ele ordenava que a um homem fossem dadas cem mil bolsas, em cada uma das quais havia quatro mil onças (de prata).

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).

No ano 31 AH, faleceu Abu Sufyan ibn Harb, pai de Mu'awiyah, e também al-Hakam ibn Abi'l-'As, tio paterno de 'Uthman, que Allah esteja satisfeito com ele.

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.

No ano 32 AH, al-cAbbas ibn cAbd al-Muttalib, tio paterno do Profeta ﷺ, faleceu, e cUthman dirigiu sobre ele a oração fúnebre. Naquele ano também faleceu cAbd ar-Rahman ibn cAwf, um dos dez primeiros a abraçar o Islam, que certa vez doou como sadaqah quarenta mil e uma caravana inteira que chegara da Síria, tal como estava. Naquele ano faleceu ‘Abdullah ibn Mascud al-Hudhali, um dos quatro recitadores, um dos primeiros no Islam e um dos sábios entre os Companheiros, famosos pela vasta extensão de seu conhecimento. Naquele ano faleceu Abu’d-Darda’ al-Khazraji, sábio e abstinente, que fora nomeado para o cargo de Qadi de Damasco sob Mucawiyah. Naquele ano faleceu Abu Dharr Jundub ibn Jinadah al-Ghifari, veraz em sua fala. Naquele ano faleceu Zaid ibn cAbdullah ibn cAbd-Rabbihi al-Ansari, aquele a quem o adhan foi mostrado em sonho.

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.

No ano 33 AH, al-Miqdad ibn al-Aswad faleceu em sua propriedade em al-Jurf, e foi levado a Madinah (para ser sepultado). Naquele mesmo ano, Abdullah ibn Sa'd ibn Abi Sarh organizou uma expedição militar contra a Abissínia.

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.

No ano 34 AH, o povo de Kufa expulsou Sa'id ibn al-'As e ficou satisfeito com Abu Musa al-Ash'ari.

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

No ano 35 AH, ocorreu o assassinato de ʿUthmān.

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

Az-Zuhri disse: cUthman governou o califado por doze anos. Durante seis anos ele governou sem que as pessoas o criticassem de forma alguma. Para os Quraysh ele era preferível a cUmar ibn al-Khattab, pois cUmar era severo com eles, mas quando cUthman governou sobre eles foi brando com eles e manteve laços estreitos com eles. Depois, mais tarde, ele fraquejou em seus assuntos e nomeou seus parentes e familiares nos últimos seis anos de seu governo. Ele decretou para Marwan o khums (a quinta parte dos espólios da jihad que pertence ao governante) do Norte da África, e deu riquezas a seus parentes e familiares. Nisso ele interpretava o "manter laços estreitos (com a família)" que Allah ordenou. Ele disse: "Abu Bakr e cUmar abriram mão e abandonaram o que lhes pertencia por direito, e eu tomei isso e dividi entre meus parentes", mas as pessoas rejeitaram e repudiaram isso dele. [Foi seu ijtihad]. Ibn Sacd o narrou.

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 narrou por outra cadeia de transmissão que az-Zuhri disse: Perguntei a Sacid ibn al-Musayyab: "Podes contar-me como foi a morte de cUthman? O que faziam as pessoas e o que fazia ele? E por que razão os Companheiros de Muhammad ﷺ não o socorreram?" Ibn al-Musayyab respondeu: "cUthman foi morto injustamente, quem o matou cometeu uma injustiça, e quem deixou de o socorrer está isento de culpa." Perguntei: "Como foi isso?" Ele disse: "Quando cUthman foi nomeado, um grupo dos Companheiros desaprovou a sua nomeação, porque cUthman costumava amar o seu povo."

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.

Ele governou o povo por doze anos. Costumava nomear pessoas dos Banu Umayyah que não haviam convivido com o Profeta ﷺ. Seus emires costumavam produzir assuntos que os Companheiros de Muhammad ﷺ rejeitavam. Uthman costumava pedir às pessoas que tivessem boa vontade para com eles, e ele não os removia.

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.

Isso foi no ano 35 AH. Durante os seis últimos anos ele escolheu, de preferência, a tribo de seu tio paterno. Nomeou-os para os cargos e não permitiu que ninguém compartilhasse com eles. Ordenou-lhes que temessem a Allah. Nomeou cAbdullah ibn Abi Sarh responsável pelo Egito, e ele permaneceu no controle de lá por anos. As pessoas do Egito vieram queixar-se dele e queixar-se de sua injustiça. Antes disso, já tinham havido desfeitas de cUthman a cAbdullah ibn Mascud, Abu Dharr e cAmmar ibn Yasir. Os Banu Hudhayl e os Banu Zuhrah guardavam no coração o que tinham por causa da situação de Ibn Mascud.

'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, seus aliados e todos os que se irritaram por causa de Abu Dharr tinham em seus corações o que tinham. Banu Makhzum estava furiosa com Uthman por causa da situação de Ammar ibn 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.

Vieram ao Egito pessoas para se queixar de Ibn Abi Sarh, então ele escreveu-lhes uma carta na qual os ameaçava, mas Ibn Abi Sarh recusou-se a aceitar o que Cuthman lhe havia proibido. Ele feriu um dos homens do Egito que foram até ele vindos de Cuthman, um dos que tinham ido a Cuthman, e o matou. Setecentos homens deixaram o Egito e se estabeleceram na mesquita (de Medina).

‘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).

Eles reclamaram aos Companheiros nos horários das orações sobre o que Ibn Abi Sarh havia feito. Talhah ibn cUbaydullah levantou-se e dirigiu-se a cUthman de forma muito severa. cA'ishah, que Allah esteja satisfeita com ela, enviou-lhe uma mensagem dizendo: "Os Companheiros de Muhammad ﷺ vieram até você e lhe pediram que removesse este homem, e você recusou?

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?

"...ele matou um homem entre eles, então trate-os com justiça (na sua queixa) contra o seu governador." cAli ibn Abi Talib foi até ele e disse: "Eles só estão pedindo a você um homem em troca de (em retaliação por) um homem, e reivindicam dele (retaliação pelo derramamento de) sangue. Afaste-o de sobre eles e dê uma decisão (justa) entre eles. Se há algo devido contra ele, seja justo com eles." Ele (cUthman) disse a eles (os egípcios): "Escolham entre vocês mesmos um homem que eu nomearei sobre vocês no lugar dele (Ibn Abi Sarh)." O povo indicou-lhe Muhammad ibn Abi Bakr. Disseram: "Nomeie Muhammad ibn Abi Bakr sobre nós." Ele escreveu o seu pacto e nomeou-o. Um grupo dos Muhajirun e Ansar foi com eles para examinar aquela disputa que havia entre o povo do Egito e Ibn Abi Sarh. Muhammad foi, e os que estavam com ele. Quando estavam a cerca de três dias de viagem de Madinah, depararam-se com um escravo negro num camelo, batendo tanto no camelo que parecia que ele estava perseguindo ou sendo perseguido. Os Companheiros de Muhammad, que a paz e as bênçãos de Allah estejam sobre ele, disseram-lhe: "Qual é a sua história? Qual é o seu negócio? É como se você estivesse fugindo ou perseguindo alguém." Ele disse: "Sou o escravo do Amir al-Mu'minin e ele me direcionou ao governador do Egito." Um homem disse-lhe: "Este (Muhammad ibn Abi Bakr) é o governador do Egito." Ele disse: "Não é este que eu quero." Muhammad ibn Abi Bakr foi informado do seu caso e enviou um homem à sua procura, que o levou até ele. Ele disse: "Escravo, quem é você?" Ele começou a dizer, uma vez, "Sou o escravo do Amir al-Mu'minin", e outra vez, "Sou o escravo de Marwan", até que um homem reconheceu que ele era o escravo de cUthman. Muhammad disse-lhe: "A quem você foi enviado?" Ele disse: "Ao governador do Egito." Ele disse: "Com o quê?" Ele disse: "Com uma mensagem." Ele disse: "Você tem uma carta consigo?" Ele disse: "Não." Eles o revistaram e não encontraram nenhuma carta com ele. Ele tinha consigo um recipiente de água que estava seco, no qual havia algo que se movia, então o sacudiram para tirá-lo, mas ele não saiu. Quebraram o recipiente e havia nele uma carta de Uthman para Ibn Abi Sarh. Muhammad ﷺ reuniu os que estavam com eles dos Muhajirun, dos Ansar e outros, e então abriu a carta na presença deles. Nela estava escrito: "Quando Muhammad ﷺ, fulano e beltrano chegarem até você, então encontre um meio de matá-los e declare que a carta dele é falsa."

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.

Considere-se confirmado no seu governo até que o meu parecer sobre isso chegue até você, e prenda quem tentar vir a mim para acusá-lo de injustiça. Meu parecer a esse respeito certamente chegará até você, se Allah quiser.” Quando leram a carta, ficaram aterrorizados. Então se decidiram e retornaram a Madinah. Muhammad selou a carta com os anéis de sinete do grupo que estava com ele e depois entregou a carta a um homem que estava com eles. Então foram para Madinah. Ali reuniram Talhah, az-Zubayr, cAli, Sacd e todos os Companheiros de Muhammad ﷺ que lá estavam. Ele rompeu (os selos d)a carta na presença deles e contou-lhes a história do escravo. Leram a carta para eles, e não restou nenhum dos habitantes de Madinah que não ficasse enfurecido contra cUthman. Isso apenas aumentou a ira daqueles que já estavam irritados por causa de Ibn Mascud, Abu Dharr e cAmmar ibn Yasir, que se inflamaram de fúria e raiva. Os Companheiros de Muhammad ﷺ levantaram-se e permaneceram em suas casas. Não havia entre eles ninguém que não ficasse confuso ao ler a carta. As pessoas sitiaram cUthman no ano 35 AH, e Muhammad ibn Abi Bakr incitou contra ele os Banu Taym e outros.

(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.

Quando cAli viu isso, mandou chamar Talha, az-Zubayr, Sa‘d, ‘Ammar e um grupo de Companheiros, todos os quais estiveram em Badr. Então entrou em casa de ‘Uthman, levando consigo a carta, o escravo e o camelo.

‘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 disse a ele: “Este escravo é teu escravo?” Ele respondeu: “Sim.” Disse: “E o camelo é teu camelo?” Ele respondeu: “Sim.” Disse: “Então foste tu que escreveste esta carta?” Ele respondeu: “Não”, e jurou: “Por Allah, eu não escrevi esta carta, não a ordenei e não tive conhecimento dela.” cAli perguntou: “O selo é teu selo?” Ele respondeu: “Sim.” Disse: “Como é que o teu escravo sai no teu camelo com uma carta sobre a qual está o teu selo, e tu não sabes de nada?” Ele jurou novamente: “Por Allah, eu não escrevi esta carta, não a ordenei e nunca dirigi este escravo a ir ao Egito.” Quanto à caligrafia, reconheceram que era a de Marwan, e passaram a duvidar de cUthman. Exigiram que lhes entregasse Marwan, mas ele recusou, estando Marwan com ele na casa. Os Companheiros de Muhammad ﷺ deixaram-no irritados e cheios de dúvidas acerca do seu caso. Sabiam que cUthman não juraria um juramento falso, mas as pessoas diziam: “cUthman nunca estará livre de culpa nos nossos corações, a menos que nos entregue Marwan para o interrogarmos, de modo que saibamos a situação da carta e como pôde ordenar a morte de um homem dos Companheiros de Muhammad ﷺ sem razão. Se cUthman a escreveu, depô-lo-emos do cargo. Se Marwan a escreveu como se tivesse sido escrita por cUthman, então teremos de considerar seriamente o que faremos no caso de Marwan.” Eles permaneceram em suas casas, e cUthman recusou enviar Marwan para fora, pois temia que fosse morto. As pessoas continuaram a sitiar cUthman e impediram que a água chegasse até ele. Ele olhou para o povo (de um andar superior) e disse: “Está cAli entre vós?” Responderam: “Não.” Disse: “Está Sacd entre vós?” Responderam: “Não.” Ficou em silêncio e depois disse: “Não haverá ninguém que chegue até cAli e lhe peça que nos mande água para beber?” Isso chegou a cAli, e ele enviou-lhe três odres cheios de água, mas quase não chegaram até ele. Por causa deles, vários dos escravos libertos de Banu Hashim e Banu Umayyah ficaram feridos no decorrer da chegada da água até ele.

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.

Chegou ao conhecimento de cAli que se pretendia matar cUthman, e ele disse: “Só queremos Marwan dele. Quanto à morte de cUthman, não!” Disse a al-Hasan e al-Hussein: “Vão com as suas duas espadas e fiquem à porta de cUthman, e não permitam que ninguém chegue até ele.” Então az-Zubayr enviou o seu filho, Talhah enviou o seu filho, e um número de Companheiros do Profeta ﷺ enviou os seus filhos para impedir que as pessoas chegassem até cUthman e para exigir a entrega de Marwan. Quando o povo viu isso, começaram a atirar flechas contra a porta de cUthman, até que al-Hasan ibn cAli ficou ensanguentado à sua porta. Uma flecha atingiu Marwan enquanto ele estava na casa. Muhammad ibn Talhah ficou coberto de sangue, e também Qanbar, o liberto de cAli, foi ferido na cabeça.

‘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 tinha medo de que os Banu Hashim se irritassem por causa do estado de al-Hasan e al-Hussein e provocassem um tumulto. Ele pegou nas mãos de dois homens e disse-lhes: "Se os Banu Hashim vierem e virem sangue no rosto de al-Hasan, eles retirarão essas pessoas de perto de 'Uthman, e aquilo que queríamos será tornado inútil. Vamos subir o muro da casa e matá-lo, sem que ninguém saiba disso." Muhammad e os seus dois homens transpuseram o muro da casa de um homem dos Ansar e entraram na casa de 'Uthman, sem que nenhum dos que estavam com ele ('Uthman) soubesse, pois todos os que estavam com ele se encontravam no alto das casas (nos telhados). Não havia ninguém com ele senão a sua esposa.

‘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 disse aos dois: "Fiquem onde estão, porque a esposa dele está com ele, até que eu entre primeiro. Quando eu o tiver agarrado, então entrem e o golpeiem até matá-lo." Muhammad entrou e agarrou-lhe a barba, e Uthman disse-lhe: "Por Allah, se o teu pai pudesse ver-te, o teu comportamento para comigo lhe causaria grande aflição", e então a sua mão afrouxou (e ele recuou), e os dois homens entraram e o golpearam até o matarem.

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.

Eles saíram em fuga pelo mesmo caminho por onde tinham entrado, e a esposa dele gritou, mas o seu grito não foi ouvido na casa por causa da agitação dentro dela. A esposa dele foi até as pessoas e disse: “O Amir al-Mu’minin foi morto!” As pessoas entraram e o encontraram degolado. A notícia chegou a cAli, Talhah, az-Zubayr, Sa‘d e a todos que estavam em Madinah, e eles saíram — e seus juízos estavam perturbados, por causa da notícia que lhes chegara — até entrarem na casa de cUthman e o encontrarem morto. Repetiam sem cessar: “Certamente pertencemos a Allah e certamente a Ele retornaremos.” cAli disse a seus dois filhos: “Como o Amir al-Mu’minin foi morto enquanto vocês dois estavam à porta?” Levantou a mão e esbofeteou al-Hasan, golpeou o peito de al-Husayn, insultou Muhammad ibn Talhah e cAbdullah ibn az-Zubayr, e saiu — tomado de ira — até chegar à sua casa.

‘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.

As pessoas acorreram a ele, dizendo: “Juramos lealdade a você, então estenda a sua mão, pois deve haver um amir.” cAli disse: “Isso não é da sua conta. Pertence apenas aos homens de Badr. Quem os homens de Badr aprovarem será o califa.” Nenhum dos homens de Badr deixou de ir até cAli, e disseram a ele: “Não vemos ninguém que tenha mais direito a isso do que você. Estenda a sua mão e juraremos lealdade a você.” Eles juraram lealdade a ele. Marwan e seu filho fugiram.

‘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 foi até a esposa de cUthman e lhe perguntou: “Quem matou cUthman?” Ela respondeu: “Não sei. Dois homens que não conheço entraram nele, e junto com eles estava Muhammad ibn Abi Bakr.” Ela contou a cAli e às pessoas o que Muhammad havia feito, então cAli chamou Muhammad e o questionou sobre o que a esposa de cUthman havia dito. Muhammad disse: “Ela não mentiu. Por Allah, eu realmente entrei nele, eu realmente quis matá-lo, então ele me lembrou de meu pai e eu me afastei dele, voltando-me arrependido a Allah, exaltado seja Ele.

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.

"Por Allah, eu não o matei, nem o segurei." Sua esposa disse: "Ele disse a verdade. Mas ele trouxe os dois para dentro." Ibn 'Asakir narrou que Kinanah, o escravo liberto de Safiyyah, e outros disseram: Um egípcio, de olhos azuis e tez avermelhada, chamado Himar, matou '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 narrou que al-Mughirah ibn Shu'bah disse que entrou na casa de 'Uthman enquanto ele estava sitiado e disse: "Você é o imam do povo, e o que você vê aconteceu com você. Ofereço-lhe três caminhos: um deles, que você saia e lute contra eles, pois há números (de homens) e força com você; você está na razão e eles estão errados; ou devemos abrir uma porta para você diferente da porta sobre a qual eles montam guarda, então sente-se em sua montaria e leve-se a Makkah, pois não considerarão lícito matá-lo quando você estiver lá; ou então leve-se à Síria, pois eles são o povo da Síria e entre eles está Mu'awiyah." 'Uthman disse: "Quanto a eu sair e lutar, não serei o primeiro califa do Mensageiro de Allah ﷺ em sua ummah a derramar o sangue (deles); e quanto a eu ir a Makkah, ouvi o Mensageiro de Allah ﷺ dizer: 'Um homem dos Quraysh irá disputar e contender em Makkah; sobre ele recairá metade do castigo do mundo', e eu não serei esse homem; e quanto a eu me levar à Síria, nunca me separarei da Morada da Hijrah e da vizinhança do Mensageiro de Allah ﷺ." Ibn 'Asakir narrou que Abu Thawr al-Fahmi disse: Entrei na casa de 'Uthman enquanto ele estava sitiado, e ele disse: "Escondi dez coisas com meu Senhor: fui o quarto de quatro no Islam; equipei o Exército da Dificuldade; o Mensageiro de Allah ﷺ casou-me com sua filha, e depois ela faleceu, e ele me casou com sua outra filha, e eu não a cortejei."

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)

e não desejei (isso); nunca pus a minha mão direita sobre as minhas partes íntimas desde que lhe prestei juramento de fidelidade com ela ao Mensageiro de Allah ﷺ; e não se passou nenhuma sexta-feira sobre mim desde que aceitei o Islam sem que eu libertasse um escravo, a menos que tivesse comigo algo (de dívida), e então eu o libertaria (ou a libertaria) depois disso; e nunca cometi adultério na Jahiliyyah nem no Islam; e nunca roubei na Jahiliyyah nem no Islam; e memorizei todo o Alcorão no tempo do Mensageiro de Allah ﷺ.' Uthman foi morto no meio dos Dias de Tashriq (os dias da festa do Eid al-Hajj) no ano 35 AH; e foi dito que ele foi morto na sexta-feira, no dia 18 de 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.

Ele foi sepultado na noite de sábado, entre a oração do pôr do sol e a oração da noite, no Hawsh Kawkab, em al-Baqi' (o cemitério de Medina), e foi o primeiro a ser sepultado nele (no 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).

Dizia-se que sua morte ocorreu numa quarta-feira, e também se disse que foi numa segunda-feira, seis dias antes do fim de Dhu’l-Hijjah. No dia em que foi morto, tinha oitenta e dois anos. Também foi dito que tinha oitenta e um, oitenta e quatro, oitenta e seis, oitenta e oito ou oitenta e nove anos, e disse-se que tinha noventa. Qatadah disse: Az-Zubayr rezou por ele a oração fúnebre e o sepultou, pois ele lhe havia pedido que fizesse isso.

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

Ibn ʿAdi e Ibn ʿAsakir narraram, a partir de Anas, num hadith marfuʿ: "Allah tem uma espada embainhada em sua bainha enquanto ʿUthman estiver vivo. Quando ele for morto, aquela espada será desembainhada e não será embainhada até o Dia da Ressurreição." Ibn ʿAsakir narrou que Zayd ibn Abi Habib disse: Chegou ao meu conhecimento que todo o grupo de cavaleiros que foi até ʿUthman enlouqueceu.

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.

Ele narrou que Hudhayfah disse: A primeira das provações foi o assassinato de cUthman, e a última das provações é o surgimento do Dajjal. Por Aquele em cuja mão está a minha alma, nenhum homem morrerá, em cujo coração haja o peso de um grão de amor pelo assassinato de cUthman, sem que siga o Dajjal, caso o alcance (a sua época), e, se não o alcançar, o confirmará em sua sepultura.

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.

Ele narrou que Ibn ʿAbbas disse: Se as pessoas não tivessem buscado a retaliação pelo sangue de ʿUthman, teriam sido apedrejadas com pedras do céu.

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.

Ele narrou que al-Hasan disse: Ópcio Uthman foi assassinado enquanto cAli estava ausente em uma terra que possuía. Quando a notícia chegou até ele, disse: “Ó Allah, eu não aprovei (isso) e não contribuí (para isso).” Al-Hakim narrou, e declarou-o sahih, que Qais ibn cAbbad disse: ouvi cAli no Dia (da batalha do) Camelo dizer: “Ó Allah, eu me isento diante de Ti de ter participado (do derramamento) do sangue de cUthman. Meu intelecto foi abalado no dia do assassinato de cUthman, minha alma foi repelida, e vieram a mim para prestar juramento de lealdade a mim, e eu disse: ‘Por Allah, sinto vergonha de aceitar a lealdade de um povo que matou cUthman, e sinto vergonha diante de Allah de receber juramento de lealdade enquanto cUthman ainda não foi sepultado’, e então eles se foram. Quando o povo voltou e pediu que eu aceitasse a sua lealdade, eu disse: ‘Ó Allah, temo o que estou prestes a fazer.’ Então chegou a determinação (do povo), recebi o juramento de lealdade, disseram: ‘Amir al-Mu’minin’, e foi como se meu coração estivesse sendo dilacerado. Eu disse: ‘Ó Allah, toma de mim em nome de cUthman até que Tu estejas satisfeito.’” Ibn cAsakir narrou que Abu Khaldah al-Hanafi disse: ouvi Ali dizer: “Os Banu Umayyah afirmam que eu matei cUthman. Não, por Allah, fora Quem não há deus senão Ele! Eu não o matei, não contribuí para isso, eu proibi, mas eles me desobedeceram.” Ele narrou que Samurah disse: o Islam estava em uma fortaleza bem fortificada, e abriram uma brecha no Islam com o assassinato de cUthman, a qual não será fechada até o Dia da Ressurreição. O califado estava entre o povo de Madinah, e eles o expulsaram, e ele não retornou a eles.

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.

Ele narrou que Muhammad ibn Sirin disse: Os cavalos malhados (dos anjos) nunca deixaram de estar presentes nas batalhas e nos exércitos até o assassinato de cUthman. Não houve divergência sobre o início dos meses lunares até o assassinato de cUthman. Esta vermelhidão que aparece nos horizontes nunca foi vista até o assassinato de 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 narrou no Musannaf{t}: Humayd ibn Hilal disse: cAbdullah ibn Salam chegou até aqueles que estavam sitiando cUthman e disse: "Não o matem, pois, por Allah, qualquer homem entre vocês que o matar encontrará Allah sem uma mão. A espada de Allah permanecerá embainhada, e, por Allah, se vocês o matarem, Allah a desembainhará e nunca mais a embainhará. Um profeta nunca foi morto sem que setenta mil fossem mortos por causa dele, nem um khalifah sem que trinta e cinco mil fossem mortos por causa dele antes que se unissem novamente." Ibn cAsakir narrou que cAbd ar-Rahman ibn Mahdi disse: Havia duas qualidades que cUthman possuía e que nem Abu Bakr nem cUmar possuíam: sua autocontenção até ser morto, e sua união do povo sobre um único mushaf{cópia escrita do Alcorão}.

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 narrou que ash-Shacbi disse: Não ouvi um lamento fúnebre melhor sobre ʿUthman do que as palavras de Kaʿb ibn Mālik quando disse:

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:

Então ele conteve as suas mãos e fechou a sua porta, e tinha certeza de que Allah não é esquecido, disse às pessoas da casa: "Não os matem! Que Allah perdoe a todo homem que não lutar." Então, como você viu Allah derramar sobre eles inimizade e ódio depois da harmonia entre si! E como você viu o bem voltando as costas às pessoas depois dele, da mesma forma que os ventos impetuosos desviam (as nuvens).

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)

De volta!’

back!’

Ibn Sa'd narrou que Mūsā ibn Talḥah disse: Vi 'Uthmān saindo no dia da Jumu'ah, vestindo duas roupas amarelas. Ele se sentava sobre o minbar, e então os muʼadhdhins chamavam para a oração enquanto ele falava, perguntando às pessoas sobre os preços das coisas e sobre os seus doentes.

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.

Ele narrou que “cAbdullah ar-Rumi disse: cUthman cuidava pessoalmente de sua água para o wudu’ durante a noite. Alguém lhe disse: ‘Se ao menos você dissesse a um dos servos, eles cuidariam (disso) para você.’ Ele respondeu: ‘Não! A noite é para que eles descansem nela.’ Ibn cAsakir narrou que cAmr ibn cUthman ibn cAffan disse: A inscrição no anel de selo de cUthman era: ‘Confio Naquele que criou e aperfeiçoou (Sua criação).’ Abu Nucaym narrou em ad-Dala’il, de Ibn cUmar, que Jahjah al-Ghifari se levantou contra cUthman enquanto ele estava (sobre o minbar)

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

e entregando a khutbah, e ele tomou o cajado da sua mão e o quebrou sobre o joelho. O ano não passou até que Allah enviou gangrena em seu pé, e ele morreu por causa dela.

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.