Muoviya ʿUmar ibn al-Xattobni Kipr ustiga dengiz orqali yurish qilish haqida juda qattiq bosdi, shuning uchun ʿUmar ʿAmr ibn al-ʿOsga yozdi: "Menga dengizni va unda sayohat qiladigan kishini tasvirlab ber." U unga yozdi: "Men katta yaratilishni ko'rdim, uni kichik yaratilish minadi. U tinch turganda yuraklarni teshadi, harakatga kelganda aql-idrokni hayratga soladi. Unda aqllar kichiklikda o'sadi, gunohlar esa ko'pligida, ular unda yog'ochdagi qurtlar kabidirlar. U engashsa cho'kadi, tez harakat qilsa to'lqinga kirib, unga sho'ng'iydi." ʿUmar Muoviyaga yozgan xatini o'qiganda dedi: "Allohga qasamki, men hech qachon unga biror musulmonni minmayman." Ibn Jarir dedi: "Muoviya Kipr ustiga yurishni ʿUsmon davrida amalga oshirdi, uning aholisi esa jizya to'lash sharti bilan unga sulh tuzdilar!" Hijriy 29-yilda Persepolis qurol kuchi bilan, shuningdek, Ta'sa va boshqa joylar ochildi. Ushbu yilda ʿUsmon Madinadagi masjidga qo'shimcha qildi, uni kengaytirdi va o'yma tosh bilan qayta qurdi, ustunlarini toshdan, tomini esa tik daraxtidan qildi. Uning uzunligini bir yuz oltmish zirʿ, kengligini esa bir yuz ellik zirʿ qildi.

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.

30 hijri yilida Jur fath etildi, Xurosonning ko‘plab viloyatlari ham ochildi. Nishopur sulh orqali fath qilindi, ba’zilar esa kuch bilan fath qilingan, deb aytishgan. Tus va Sarxas ikkalasi ham sulh orqali fath qilindi, xuddi shunday Marv va Bayhaq ham. Bu keng viloyatlar olinganda, Utmonning daromadlari mo‘l bo‘ldi va boylik har tomondan unga kela boshladi, hatto u xazinalar tashkil etdi va ta’minotlarni mo‘l-ko‘l qilib oqizishni buyurdi. U bir kishiga har birida to‘rt ming unsiya (kumush) bo‘lgan yuz ming xalta berishni buyurardi.

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).

31-hijriy yilda Muoviya ibn Abu Sufyonning otasi Abu Sufyon ibn Harb vafot etdi, shuningdek Usmonning amakisi al-Hakam ibn Abil-As ham vafot etdi, Alloh ulardan rozi bo‘lsin.

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.

32-hijriy yilda Payg'ambarning amakisi al-Abbos ibn Abdulmuttalib vafot etdi va unga janoza namozini Usmon o'qidi. Shu yili Abdurrahmon ibn Avf vafot etdi, u dastlabki musulmonlardan bo'lgan o'nta kishidan biri edi, u bir paytlar Shomdan kelgan, yuklari bilan birga butun karvonni, qirq ming dirhamni sadaqa qilgan edi. Shu yili Abdulloh ibn Mas'ud al-Hudaliy vafot etdi, u to'rt qori sahobadan biri, Islomda eng dastlabki kishilardan biri va bilimi keng ekani bilan mashhur sahobalar orasidagi olimlardan edi. Shu yili donishmand va zohid Abu'd-Dardo al-Xazrajiy vafot etdi; u Muoviya davrida Damashq qozisi etib tayinlangan edi. Shu yili rostgo'y Abu Zarr Jundub ibn Junoda al-G'iforiy vafot etdi. Shu yili azonni tushida ko'rsatilgan kishi Zayd ibn Abdulloh ibn Abd Rabbihi al-Ansoriy vafot etdi.

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.

33-hijriy yilda al-Miqdad ibn al-Aswad al-Jurfdagi yerida vafot etdi va u (dafn etish uchun) Madinaga olib borildi. Shu yili Abdulloh ibn Sa'd ibn Abi Sarh Habashistonga qarshi harbiy yurish uyushtirdi.

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.

34 hijriy yilda Kufa aholisi Sa'id ibn al-'Os'ni (o'z lavozimidan) chetlashtirdi va Abu Muso al-Ash'ariydan rozi bo'ldi.

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

35 hijriy yilda Usmon (r.a.) ning o‘ldirilishi sodir bo‘ldi.

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

Az-Zuhriy dedi: Usmon xalifalikni o‘n ikki yil boshqardi. Olti yil davomida u hech kim tomonidan tanqid qilinmasdan hukmronlik qildi. Quraysh uchun u Umar ibn al-Xattobdan afzal edi, chunki Umar ular ustidan qattiqqo‘l edi, lekin Usmon ular ustidan hukmronlik qilganida ularga mehribon bo‘ldi va ular bilan yaqin aloqalarni mustahkamladi. Keyinchalik esa u ularning ishida bo‘shashib qoldi va so‘nggi olti yil ichida o‘z qarindoshlari va oilasini lavozimlarga tayinladi. U Marvon uchun Shimoliy Afrikaning xumsini (urush o‘ljasining, ya’ni jihod o‘ljasining hokim uchun ajratilgan beshdan bir ulushini) belgiladi va qarindoshlari hamda oilasiga boylik berdi. Bu ishda u Alloh buyurgan «qarindoshlik aloqalarini mustahkamlash» hukmini talqin qilayotgan edi. U shunday dedi: «Abu Bakr va Umar o‘zlariga tegishli bo‘lgan narsadan voz kechdilar va uni tark etdilar, men esa uni olib, qarindoshlarim orasida taqsimladim». Lekin odamlar bunga qarshi chiqib, uni rad etdilar. [Bu uning ijtihodi edi]. Buni Ibn Sa‘d rivoyat qilgan.

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 Asokir boshqa bir sanad orqali rivoyat qilgan: az-Zuhriy aytdi: Men Sa'id ibn al-Musayyabdan so'radim: "Menga ayting, Ustmonning o'ldirilishi qanday bo'lgan? Odamlar nima qilayotgan edi va u nima ish qilayotgan edi? Nega Muhammad ﷺ ning sahobalari unga yordam bermadilar?" Ibn al-Musayyab javob berdi: "Ustmon nohaq o'ldirildi, uni o'ldirgan kishi zolim bo'ldi, unga yordam bermagan kishi esa aybdor emas." Men so'radim: "Bu qanday bo'lgan?" U aytdi: "Ustmon xalifa etib tayinlanganda, sahobalarning bir guruhi uning tayinlanishini yoqtirmadi, chunki Ustmon o'z qavmini sevar edi."

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.

U 12 yil davomida xalqni boshqardi. U Bani Umayya qabilasidan, Payg'ambar ﷺ bilan suhbatda bo'lmagan kishilarni tayinlar edi. Uning amirlari Payg'ambar ﷺ ning sahobalari inkor etadigan ishlarni qilar edi. Usmon odamlardan ular uchun yaxshi niyatda bo'lishni so'rar va ularni lavozimidan olib tashlamas edi.

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.

U bu 35-hijriy yilda bo'lgan edi. Oxirgi olti yil davomida u o'z amakisining qabilasini afzal ko'rdi. Ularni lavozimlarga tayinladi va boshqalarning ularga sherik bo'lishiga yo'l qo'ymadi. Ularga Allohdan qo'rqishni buyurdi. U Misr ustiga Abdulloh ibn Abu Sarhni hokim qilib tayinladi va u yillar davomida o'sha yerda hokimiyatni boshqardi. Misr xalqi uning ustidan shikoyat qilish va uning nohaq ishlaridan shikoyat qilish uchun keldi. Bundan oldin Usmonning Abdulloh ibn Mas'udga, Abu Zarr va Ammor ibn Yosirga nisbatan ham norozilik holatlari bo'lgan edi. Banu Hudayl va Banu Zuhra qabilalari Ibn Mas'udning ahvoli tufayli ko'ngillarida o'z dardlarini saqlab yurishgan edi.

'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 G'ifar, ularning ittifoqchilari va Abu Zarr tufayli g'azablangan barcha kishilar yuraklarida nima bo'lsa, o'shani saqlab yurar edilar. Banu Maxzum esa Ammor ibn Yosirning ahvoli tufayli Usmonga qattiq g'azablangan edi.

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.

Misr aholisi Ibn Abi Sarh haqida shikoyat qilish uchun keldi, shuning uchun u unga tahdid qilgan xat yozdi, lekin Ibn Abi Sarh Usmon taqiqlagan narsani qabul qilishdan bosh tortdi. U Misrdan kelgan, Usmonning huzuriga borgan odamlardan birini urdi va uni o'ldirdi. Yetti yuz kishi Misrdan chiqib, (Madina) masjidida joylashdi.

‘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).

Ular namozlar vaqtida sahobalarga Ibn Abu Sarh qilgan ishlari haqida shikoyat qilishdi. Talha ibn Ubaydulloh turib, Usmonga juda qattiq gapirdi. Oisha, Alloh undan rozi bo‘lsin, unga xabar yuborib dedi: “Muhammad ﷺ ning sahobalari sizning oldingizga kelishdi va sizdan bu odamni olib tashlashni so‘rashdi, siz esa rad etdingizmi?

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?

U shu kishini ulardan biri o‘ldirgan. Shu sababli ularning shikoyatiga nisbatan hokimingizga qarshi adolat bilan muomala qiling.» Ali ibn Abu Solib uning oldiga kelib dedi: «Ular faqat bir kishi evaziga bir kishi (qasos) talab qilmoqdalar va undan qon to‘kilgani uchun (qasos) da’vo qilmoqdalar. Uni ularning ustidan olib tashlang va ular orasida adolatli hukm chiqaring. Agar uning zimmasida ular oldida biror haqqi bo‘lsa, ularga nisbatan adolatli bo‘ling.» U (Utmon) ularga (misrliklarga) dedi: «Ichingizdan bir kishini tanlang, uni men (Ibn Abu Sarh o‘rniga) ustingizga hokim qilib tayinlayman.» Odamlar unga Muhammad ibn Abu Bakrni ko‘rsatdilar. Ular dedilar: «Muhammad ibn Abu Bakrni ustimizga hokim qilib tayinlang.» U ahdnomasini yozdi va uni hokim etib tayinladi. Muhojirlar va ansorlardan bir qancha kishilar ular bilan birga bordilar, misrliklar va Ibn Abu Sarh o‘rtasidagi o‘sha nizoni ko‘rib chiqish uchun. Muhammad ham u bilan birga bo‘lganlar bilan jo‘nadi. Madinadan uch kunlik yo‘l masofasida ular bir qora tanli qulga duch keldilar; u tuyasini shunchalik urayotgan ediki, go‘yo quvayotgan yoki quvilayotgandek edi. Muhammad ﷺning sahobalari unga dedilar: «Sening hikoyang nima? Ishing nima? Go‘yo qochayotgan yoki kimnidir quvayotgandeksan.» U ularga dedi: «Men Amir al-Mu’minin (mo‘minlar amiri) ning quliman va u meni Misr hokimiga yo‘llagan.» Bir kishi unga dedi: «Bu (Muhammad ibn Abu Bakr) Misrning hokimi-ku.» U dedi: «Men aynan shuni emas, boshqasini izlayapman.» Muhammad ibn Abu Bakrga uning ishi haqida xabar berildi va u bir kishini uni izlashga yubordi; o‘sha kishi uni topib, Muhammadning huzuriga olib keldi. U dedi: «Ey qul, sen kimsan?» U bir safar «Men Amir al-Mu’minin quliman», yana bir safar «Men Marvonning quliman» deb javob bera boshladi, to bir kishi uning Utmonning qulligini tanimaguncha. Muhammad unga dedi: «Sen kimga yuborilgansan?» U dedi: «Misr hokimiga.» U dedi: «Nima bilan?» U dedi: «Xabar bilan.» U dedi: «Qo‘lingda xat bormi?» U dedi: «Yo‘q.» Ular uni tintuv qilishdi va uning oldida xat topilmadi. Uning oldida quruq bir ko‘za bor edi, unda nimadir harakat qilib yurardi. Uni chiqarish uchun ko‘zani silkitishdi, lekin u chiqmadi. Ko‘zani sindirishdi va uning ichida Usmondan Ibn Abu Sarhga yozilgan xat bor edi. Muhammad ﷺ ularning oldidagi muhojirlar, ansorlar va boshqalarni yig‘di, so‘ngra ularning huzurida xatni ochdi. Unda shunday yozilgan edi: “Muhammad, falon va falon sizning oldingizga kelganda, uni o‘ldirish yo‘lini toping va uning xatini yolg‘on deb e’lon qiling.

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.

Ushbu xatni bir hovuchda o'qiganlarida dahshatga tushishdi. So'ng ular qat'iy qaror qilib Madinaga qaytishdi. Muhammad ﷺ xatni o'zlari bilan birga bo'lgan guruhning uzuklari bilan muhrladi, so'ngra xatni ular bilan birga bo'lgan bir kishiga topshirdi. Shundan so'ng ular Madinaga yo'l oldilar. U yerda Talha, az-Zubayr, Ali, Sa'd va Muhammad ﷺning sahobalaridan bor bo'lganlarning hammasini yig'dilar. U muhrni ularning huzurida ochdi va ularga qul haqidagi voqeani aytib berdi. Xatni ularga o'qib berishdi, va Madinada Usmonga g'azablanmagan biror kishi qolmadi. Ibn Mas'ud, Abu Zarr va Ammor ibn Yosir sababli g'azablanganlarning g'azabi yanada ortdi. Muhammad ﷺning sahobalari o'rnidan turib, uylariga qamalib olishdi. Ularning orasida xatni o'qiganda hayron va dovdiramagan biror kishi yo'q edi. Odamlar hijriy 35-yilda Usmonni qamal qilishdi, Muhammad ibn Abu Bakr esa Bani Taym va boshqalarni unga qarshi qo'zg'atdi.

(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.

«Ali buni ko'rgach, Talha, az-Zubayr, Sa'd, Ammor va Badrda ishtirok etgan sahobalarning bir guruhini chaqirtirdi. So'ng u Usmonning huzuriga kirdi; uning qo'lida xat, qul va tuya bor edi.

‘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 unga dedi: “Bu qul sizning qulingizmi?” U dedi: “Ha.” U dedi: “Va bu tuya sizning tuyangizmi?” U dedi: “Ha.” U dedi: “Unda bu xatni siz yozdingizmi?” U dedi: “Yo‘q”, va qasam ichdi: “Allohga qasamki, men bu xatni yozmaganman, buni buyurmaganman va bundan xabarim ham yo‘q.” Ali dedi: “Muhr sizning muhringizmi?” U dedi: “Ha.” U dedi: “Qulingiz sizning tuyangizda, muhri bor xat bilan qanday chiqib ketdi-yu, siz bundan hech narsa bilmaysizmi?” U yana qasam ichdi: “Allohga qasamki, men bu xatni yozmaganman, buni buyurmaganman va bu qulni hech qachon Misrga borishga yo‘llamaganman.” Yozuv xatiga kelsak, ular uni Marvonniki ekanini tan oldilar va Ustmon haqida shubhaga tushdilar. Ular Marvonni berishni talab qilishdi, lekin u rad etdi, Marvon esa uning uyida edi. Muhammad ﷺ ning sahobalari g‘azablanib, uning ishi haqida shubha ichida undan ketishdi. Ular bilardilarki, Ustmon yolg‘on qasam ichmaydi, lekin odamlar: “Ustmon qalbimizda aybdan holi bo‘lmaydi, agar Marvonni so‘roq qilish uchun bizga topshirmasa, toki xatning ahvolini va u qanday qilib Muhammad ﷺ ning sahobalaridan birining nohaq o‘ldirilishini buyurishi mumkinligini bilmagunimizcha”, deyishdi. Agar Ustmon yozgan bo‘lsa, uni lavozimidan chetlatamiz. Agar Marvon Ustmon yozgandek qilib yozgan bo‘lsa, unda Marvon masalasida nima qilishimizni jiddiy o‘ylashimiz kerak bo‘ladi.” Ular uylarida qolishdi, Ustmon esa Marvonni ularga chiqarishni rad etdi, chunki u o‘ldirilishidan qo‘rqardi. Odamlar Ustmonni qamal qilishda davom etishdi va unga suv yetkazilishiga to‘sqinlik qilishdi. U yuqori qavatdan odamlarga qarab: “Orangizda Ali bormi?” dedi. Ular: “Yo‘q”, dedilar. U: “Orangizda Sa’d bormi?” dedi. Ular: “Yo‘q”, dedilar. U jim qoldi, so‘ngra dedi: “Aliga yetib borib, bizga ichish uchun suv olib kelishni so‘raydigan biror kishi yo‘qmi?” Bu xabar Aliga yetib bordi va u unga uchta suv mashkini to‘ldirib yubordi, lekin ular unga deyarli yetib bormadi. Ular tufayli Banu Hoshim va Banu Umayya ozod qilingan qullaridan bir qancha kishilar suv Rasulullohga ﷺ yetib borishi jarayonida yaralandi.

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.

Aliga yetib keldiki, Usmonni o‘ldirish niyat qilingan. U shunday dedi: “Biz undan faqat Marvonni xohlaymiz. Usmonni o‘ldirishga kelsak, yo‘q!” U Hasan va Husaynga dedi: “Ikki qilichingizni olib boringlar va Usmonning eshigi oldida turinglar, hech kimni unga yetkazmanglar.” | Shundan so‘ng az-Zubayr o‘g‘lini, Talha o‘g‘lini va Payg‘ambar ﷺ sahobalaridan bir qancha kishilar o‘g‘illarini yubordilar, odamlarning Usmonga yetib borishiga to‘sqinlik qilish va Marvonni topshirishni talab qilish uchun. Odamlar buni ko‘rib, Usmonning eshigiga qarab o‘q otdilar, shu darajaga yetdiki, uning eshigi oldida Hasan ibn Aliy qonga bo‘yalib qoldi. Marvon uyda turganida unga o‘q tegdi. Muhammad ibn Talha ham qonga belanib qoldi, Aliyning ozod qilingan qulı Qanbar esa boshidan yaralandi.

‘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 был обеспокоен тем, что Бану Хашим разгневается из-за состояния аль-Хасана и аль-Хусейна и вызовет смуту. Он взял за руки двух мужчин и сказал им: «Если Бану Хашим придут и увидят кровь на лице аль-Хасана, они уберут этих людей от Усмана, и то, чего мы хотели, окажется напрасным. Давайте пойдём, перелезем через стену дома и убьём его, чтобы никто об этом не узнал». Мухаммад и два его спутника перелезли через стену дома одного из ансаров и вошли в дом Усмана, и никто из тех, кто был с ним, не знал об этом, потому что все, кто был с ним, находились наверху домов (на крышах). Рядом с ним никого не было, кроме его жены.

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

Muhammad ﷺ ikki kishiga shunday dedi: “Men avval kirguncha, u yerda turinglar, chunki uning xotini u bilan birga. Men uni ushlab olganimdan keyin, siz kirib, uni o‘ldirguncha uringlar.” Muhammad ﷺ ichkariga kirib, uning soqolidan ushladi. Shunda Usmon unga dedi: “Allohga qasamki, agar otang seni ko‘rganida, mening oldimdagi xatting uni qattiq qayg‘uga solardi”. Shunda uning qo‘li bo‘shashdi (va u o‘zini tutib qoldi). Keyin ikki kishi ichkariga kirib, uni o‘ldirguncha urishdi.

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.

Ular uy orqali kirgan yo‘llari bilan chiqib ketishdi. Uy ichidagi g‘alayon tufayli uning xotini baqirdi, ammo uning faryodi uyda eshitilmadi. Xotini odamlarning oldiga chiqib: “Amir al-Mu’minin o‘ldirildi!” dedi. Odamlar ichkariga kirishdi va uni bo‘g‘izlangan holda topishdi. Bu xabar Aliy, Talha, az-Zubayr, Sa’d va Madinadagi barcha kishilarga yetib bordi. Ular xabar sabab aqllaridan ayrilgan holda chiqishdi va Usmonning huzuriga kelib, uning o‘ldirilganini ko‘rishdi. Ular takror-takror aytishdi: “Albatta, biz Allohnikimiz va albatta, biz Unga qaytuvchimiz.” Aliy ikki o‘g‘liga dedi: “Siz ikkovingiz eshik oldida turganingizda Amir al-Muminin qanday o‘ldirildi?” U qo‘lini ko‘tarib al-Hasanga tokat urdi, al-Husaynning ko‘kragiga zarba berdi, Muhammad ibn Talha va Abdulloh ibn az-Zubayrni so‘kdi va g‘azablangan holda chiqib, uyiga borguncha ketdi.

‘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.

Odamlar unga shoshilib kelishdi va dedilar: “Biz sizga bay’at beramiz, shuning uchun qo‘lingizni cho‘zing, chunki amir bo‘lishi kerak.” Aliy (roziyallohu anhu) dedi: “Bu sizning ishingiz emas. Bu faqat Badr ahliga tegishli. Badr ahli kimdan rozi bo‘lsa, o‘sha xalifa bo‘ladi.” Badr ahlidan hech kim Aliy (roziyallohu anhu) huzuriga kelmay qolmadi va ular unga dedilar: “Biz sizdan ko‘ra bunga haqliroq birortasini ko‘rmayapmiz. Qo‘lingizni cho‘zing, biz sizga bay’at beramiz.” Ular unga bay’at berishdi. Marvon va uning o‘g‘li qochib ketishdi.

‘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 Usmonning xotiniga keldi va unga dedi: “Usmonni kim o‘ldirdi?” U dedi: “Bilmayman. Ikki kishi, ularni tanimayman, uning oldiga kirishdi, ular bilan birga Muhammad ibn Abu Bakr ham bor edi.” U Muhammadning nima qilganini Aliga va odamlarga aytdi. Shunda Ali Muhammadni chaqirtirdi va Usmonning xotini aytgan gaplar haqida undan so‘radi. Muhammad dedi: “U yolg‘on gapirmadi. Allohga qasamki, men uning oldiga kirdim va uni o‘ldirmoqchi bo‘ldim, keyin u meni otamni eslatdi va men undan chetga chiqdim, Allohga, yuce va ulug‘ Zot bo‘lgan Allohga tavba qilib qaytdim.

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.

“Allohga qasamki, men uni o‘ldirmadim va ushlab ham turmadim”. Uning xotini aytdi: “U rostini aytdi. Ammo u ikkovini olib kirgan edi.” Ibn Asokir rivoyat qildi: Safiyyaning ozod qilingan quli Kinonah va boshqalar aytdilar: Ko‘zlari ko‘k, yuzi qizg‘ish bo‘lgan, Himar deb ataladigan bir misrlik Ut̲mon ni o‘ldirgan.

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 rivoyat qilishicha, al-Mug'iyra ibn Shu'bah aytdi: u Usmon oldiga kirdi, u qamalgan edi va dedi: «Sen xalqning imomisan va sening boshingga kelgan narsa ro'y berdi. Men senga uch yo'l taklif qilaman: ulardan biri — chiqib ular bilan jang qilishing, chunki sen bilan birga odam ko'p va kuch bor, sen haqsan, ular esa nohaqdirlar; yoki ular qo'riqlab turgan eshikdan boshqa bir eshik ochib, ulovingga minib Makkaga ketishing kerak, chunki ular sen u yerda bo'lganingda seni o'ldirishni halol deb hisoblamaydilar; yoki Shomga ketishing kerak, chunki ular Shom ahli bo'lib, ularning orasida Muoviya bor». Usmon dedi: «Chiqib jang qilishga kelsak, men Allohning Rasuli ﷺ ning ummatida birinchi xalifa bo'lib qon to'kmayman. Makkaga borishga kelsak, men Allohning Rasuli ﷺ ni: "Makkada Quraysh kishisi tortishib, bahslashadi; uning ustiga dunyo azobining yarmi bo'ladi", deganlarini eshitganman, men o'sha kishi bo'lmayman. Shomga ketishga kelsak, men hijrat yurtidan va Allohning Rasuli ﷺ ning qo'shnichiligidan hech qachon ajralmayman». Ibn Asokir rivoyat qilishicha, Abu Savr al-Fahmiy aytdi: men Usmon oldiga kirdim, u qamalgan edi va dedi: «Men Rabbim huzurida o'nta narsani yashirganman: men Islomga kirganlar ichida to'rtinchi edim; men Qiyinchilik lashkarini jihozladim; Allohning Rasuli ﷺ menga o'z qizini nikohlab berdi, keyin u vafot etdi va u menga boshqa qizini nikohladi, men esa uni so'ramagan edim».

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)

va men xohlamagan edim; men Allohning Elchisi ﷺ ga o‘sha qo‘lim bilan bay‘at qilganimdan beri o‘ng qo‘limni hech qachon shermgohimga qo‘ymaganman; Islomni qabul qilganimdan beri birorta juma o‘tmaganki, men bir qulni ozod qilmagan bo‘lsam, agar qarzim bo‘lsa, shundan keyin ozod qilganman; Johiliyatda ham, Islomda ham zino qilmaganman; Johiliyatda ham, Islomda ham o‘g‘rilik qilmaganman; Allohning Elchisi ﷺ davrida butun Qur’onni yod olganman. Usmon Tashriq kunlari o‘rtasida, ya’ni Hajj hayitining kunlarida, hijriy 35-yilda o‘ldirilgan; aytilishicha, u Zulhijja oyining 18-kuni, juma kuni o‘ldirilgan.

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.

U shanba kunining arafasida, shom va xufton namozlari orasida dafn etildi. U al-Baqi' (Madinadagi qabriston)dagi Havsh Kavkabda dafn qilindi va bu joyda birinchi bo'lib dafn etilgan kishi edi (Havsh Kavkab).

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).

Aytilishicha, uning o‘ldirilishi chorshanba kuni bo‘lgan, yana aytilishicha, Zulhijja oyining oxiriga olti kun qolganda, dushanba kuni bo‘lgan. U o‘ldirilgan kuni sakson ikki yoshda edi. Shuningdek, uning sakson bir, sakson to‘rt, sakson olti, sakson sakkiz yoki seksan to‘qqiz yoshda ekanligi ham aytilgan, va to‘qson yoshda ekanligi ham aytilgan. Qatoda aytdi: Az-Zubayr uning janoza namozini o‘qidi va uni dafn qildi, va u shuni so‘ragan edi.

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 ʿAdiy va Ibn ʿAsokir Anasdan marfuʿ hadis bilan rivoyat qilganlar: "Allohning qini ichida bir qilich bor, to Ustmon hayot ekan, u qinidan chiqarilmaydi. Qachonki u o‘ldirilsa, o‘sha qilich sug‘uriladi va Qiyomat kunigacha qinga solinmaydi." Ibn ʿAsokir rivoyat qilgan: Zayd ibn Abu Habib aytdi: "Menga yetib keldiki, Ustmonning oldiga borgan otliq guruhning barchasi aqldan ozgan."

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.

U rivoyat qilinadi: Huzayfa aytdi: Fitnalarning birinchisi Usmonning o'ldirilishi, oxirgisi esa Dajjolning paydo bo'lishidir. Jonim qo'lida bo'lgan Zot bilan qasam ichamanki, qalbida Usmonning o'ldirilishini xohlash zarra miqdorida bo'lgan kishi o'lmaydi, to'ng'ich ... agar uning davriga yetsa, Dajjolga ergashadi; agar yetmasa, qabrida uni tasdiqlaydi.

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.

U'sha Ibn Abbos rivoyat qildi: Agar odamlar Usmonning qoni uchun (qasos) talab qilmaganlarida, ular osmondan yog'ilgan toshlar bilan toshbo'ron qilingan bo'lardi.

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.

U ʿAli roziyallohu anhu haqida rivoyat qilib aytadi, al-Hasan dedi: ʿUsmon qatl qilinganda ʿAli o‘zi egalik qilgan bir yerda edi. Bu xabar unga yetganda u dedi: “Ey Alloh, men buni ma’qullamadim va bunga yordam bermadim.” al-Hokim rivoyat qildi va uni sahih deb hukm qildi: Qays ibn ʿAbbod aytdi: Jamal jangi kuni ʿAliyning shunday deganini eshitdim: “Ey Alloh, ʿUsmonning qonini to‘kishda ishtirok etganimdan Sening oldingda poklandim. ʿUsmon o‘ldirilgan kuni aqlim larzaga keldi, jonim bezovta bo‘ldi. Menga bay‘at berish uchun kelishdi, men dedim: ‘Alloh haqqi, ʿUsmonni o‘ldirgan qavmdan bay‘at olishdan uyalaman, Alloh huzurida ʿUsmon hali dafn etilmagan paytda bay‘at qilinishdan ham uyalaman.’ Shunda ular ketib qolishdi. Odamlar qaytib kelib, mendan bay‘atni qabul qilishimni so‘raganlarida, men dedim: ‘Ey Alloh, men qilmoqchi bo‘lganim ishdan qo‘rqaman.’ Keyin odamlarning qat’iyati keldi, menga bay‘at qilindi va ular: ‘Mo‘minlarning amiri’, dedilar. Go‘yo yuragim parchalanib ketgandek bo‘ldi. Men dedim: ‘Ey Alloh, ʿUsmon uchun mendan olgin, to Sen rozi bo‘lguncha.’” Ibn ʿAsokir rivoyat qildi: Abu Xaldah al-Hanafiy aytdi: ʿAliyning shunday deganini eshitdim: “Umaviylar meni ʿUsmonni o‘ldirgan deb da’vo qilishadi. Yo‘q, Undan o‘zga iloh yo‘q bo‘lgan Alloh haqqi! Men uni o‘ldirmadim, bunga yordam bermadim, bunga qarshi chiqdim, ammo ular menga itoat qilmadilar.” U rivoyat qildi: Samura aytdi: Islom mustahkam qal’ada edi, ʿUsmonning o‘ldirilishi bilan ular Islomda shunday bir teshik ochdilarki, u Qiyomat kunigacha yopilmaydi. Xalifalik Madina ahlida edi, ular uni haydab chiqardilar va u ularga qaytib kelmadi.

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.

U bu rivoyat qildi: Muhammad ibn Sirin aytdi: Usmon o'ldirilguniga qadar jang va qo'shinlardan (farishtalarning) dog'li otlari hech qachon yo'qolmagan. Usmon o'ldirilguniga qadar yangi oylar haqida hech qanday ixtilof bo'lmagan. Husayn o'ldirilguniga qadar ufqlarda ko'rinadigan bu qizillik hech qachon ko'rilmagan.

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.

Abdur-Razzaq rivoyat qilgan, "al-Musannaf" kitobida Humayd ibn Hilol aytdi: Abdulloh ibn Salom Usmonni qamal qilayotganlar oldiga kelib dedi: "Uni o'ldirmanglar, chunki Alloh haqqi, sizlardan kim uni o'ldirsa, qo'lsiz holda Allohning huzuriga boradi. Allohning qilichi qinida qoladi va Alloh haqqi, agar uni o'ldirsanglar, Alloh qilichni qinidan chiqaradi va uni hech qachon qaytib qinga solmaydi. Hech bir payg'ambar o'ldirilmaganki, uning sababli yetmish ming kishi o'ldirilmagan bo'lsa, hech bir xalifa o'ldirilmaganki, uning sababli o'ttiz besh ming kishi o'ldirilmagan bo'lsa, ular yana birlashmagan bo'lsalar." Ibn Asokir rivoyat qilgan, Abdurrahmon ibn Mahdiy aytdi: Usmonda Abu Bakr ham, Umar ham ega bo'lmagan ikki fazilat bor edi: u o'ldirilguniga qadar o'zini tuta bilishi va xalqni yagona mushafga{Qur'onning yozma nusxasi} birlashtirishi.

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 rivoyat qilishicha, Sha'biy shunday degan: "Usmon (r.a.) haqida Ka'b ibn Molikning quyidagi so'zlaridan yaxshiroq marsiyani eshitmaganman:"

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:

U shunda u qo'llarini tiydi va eshigini yopdi, va Allohning unutuvchi emasligiga aniq ishondi. U uy ahliga dedi: "Ularni o'ldirmanglar! Har bir jangga kirmagan kishini Alloh kechirsin!" Demak, Alloh ularga qanday qilib dushmanlik va nafrat yog'dirganini ko'rdingiz — ular bir-birlari bilan totuv bo'lganlaridan keyin! Va odamlardan yaxshilikning qanday qaytganini ko'rdingiz — uning (ya'ni o'sha kishining) ortidan, xuddi haydovchi shamollar bulutlarni qaytarganidek.

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)

Qaytdim!

back!’

Ibn Sa'd rivoyat qiladi: Muso ibn Talha aytdi: Men Usmonni juma kuni chiqib kelayotganini ko'rdim, uning ustida ikki sariq kiyim bor edi. U minbarga o'tirardi, so'ng muazzinlar namozga chaqirardi, u esa gapirardi, odamlardan narxlari va bemorlari haqida so'rardi.

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.

U, Abdulloh ar-Rumiy rivoyat qilishicha, dedi: Usmon kechasi o'zi vudu' uchun suvni tayyorlardi. Unga bir kishi dedi: "Agar bu ishni xizmatkorlardan biriga topshirsangiz, sizning o'rningizga ular qilib berishardi." U dedi: "Yo'q! Kecha ular dam olishi uchun." Ibn Asokir rivoyat qilishicha, Amr ibn Usmon ibn Affon dedi: Usmonning muhr uzugi ustidagi yozuv: "Men O'zi yaratgan va (yaratilishini) mukammal qilgan Zotga tayanaman." Abu Nu'aym "Ad-Dalo'il"da Ibn Umardan rivoyat qiladi: Jahjah al-G'ifariy Usmonga qarshi chiqdi, o'sha paytda u (minbarda) turgan edi.

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)

Va xutba ayt, shunda u (qo‘lidagi) tayoqni qo‘lidan oldi va uni tizzasi ustiga qo‘yib sindirdi. Bir yil o‘tmasdan, Alloh uning oyog‘iga gangrena yubordi va u shu sababli vafot etdi.

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.