Tarikh (al-Tabari) 1977
The Caliphate of ʿUthmān b. ʿAffān
ثُمَّ اسْتَهَلَّتْ سَنَةُ أَرْبَعٍ وَعِشْرِينَ دفن أمير المؤمنين عمر بن الخطاب فَفِي أَوَّلِ يَوْمٍ مِنْهَا دُفِنَ أَمِيرُ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ ، ؓ، وَذَلِكَ يَوْمَ الْأَحَدِ فِي قَوْلٍ. وَبَعْدَ ثَلَاثِ أَيَّامٍ بُويِعَ لِأَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ بْنِ عَفَّانَ، ؓ. خِلَافَةُ أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ بْنِ عَفَّانَ، ؓ وصية عمر ؓ في جعل الأمر من بعده في ستة نفر كَانَ عُمَرُ بْنُ الْخَطَّابِ، ؓ، قَدْ جَعَلَ الْأَمْرَ بَعْدَهُ شُورَى بَيْنَ سِتَّةِ نَفَرٍ، وَهُمْ: عُثْمَانُ بْنُ عَفَّانَ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ، وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، وَالزُّبَيْرُ بْنُ الْعَوَّامِ، وَسَعْدُ بْنُ أَبِي وَقَّاصٍ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، ؓ. وَتَحَرَّجَ أَنْ يَجْعَلَهَا إِلَى وَاحِدٍ مِنْ هَؤُلَاءِ عَلَى التَّعْيِينِ، وَقَالَ: لَا أَتَحَمَّلُ أَمْرَكُمْ حَيًّا وَمَيِّتًا، وَإِنْ يُرِدِ اللَّهُ بِكُمْ خَيْرًا يَجْمَعْكُمْ عَلَى خَيْرِ هَؤُلَاءِ، كَمَا جَمَعَكُمْ عَلَى خَيْرِكُمْ بَعْدَ نَبِيِّكُمْ، ﷺ. وَمِنْ تَمَامِ وَرَعِهِ لَمْ يَذْكُرْ فِي أَهْلِ الشُّورَى سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ؛ لِأَنَّهُ ابْنُ عَمِّهِ خَشِيَ أَنْ يُرَاعَى فَيُوَلَّى لِكَوْنِهِ ابْنَ عَمِّهِ، فَلِذَلِكَ تَرَكَهُ، وَهُوَ أَحَدُ الْعَشْرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ بَلْ جَاءَ فِي رِوَايَةِ الْمَدَائِنِيِّ، عَنْ شُيُوخِهِ أَنَّهُ اسْتَثْنَاهُ مِنْ بَيْنِهِمْ وَقَالَ: لَسْتُ مُدْخِلَهُ فِيهِمْ. وَقَالَ لِأَهْلِ الشُّورَى: يَحْضُرُكُمْ عَبْدُ اللَّهِ - يَعْنِي ابْنَهُ - وَلَيْسَ لَهُ مِنَ الْأَمْرِ شَيْءٌ؛ بَلْ يَحْضُرُ الشُّورَى وَيُشِيرُ بِالنُّصْحِ وَلَا يُوَلَّى شَيْئًا. وصية عمر بمن يصلي بالناس حتى انقضاء الشورى وَأَوْصَى أَنْ يُصَلِّيَ بِالنَّاسِ صُهَيْبُ بْنُ سِنَانٍ الرُّومِيُّ ثَلَاثَةَ أَيَّامٍ حَتَّى تَنْقَضِيَ الشُّورَى، وَأَنْ يَجْتَمِعَ أَهْلُ الشُّورَى وَيُوَكَّلَ بِهِمْ أُنَاسٌ حَتَّى يَنْبَرِمَ الْأَمْرُ وَوَكَّلَ بِهِمْ خَمْسِينَ رَجُلًا مِنَ الْمُسْلِمِينَ وَجَعَلَ عَلَيْهِمْ مُسْتَحِثًّا أَبَا طَلْحَةَ الْأَنْصَارِيَّ، وَالْمِقْدَادَ بْنَ الْأُسُودِ الْكِنْدِيَّ. وَقَدْ قَالَ عُمَرُ بْنُ الْخَطَّابِ: مَا أَظُنُّ النَّاسَ يَعْدِلُونَ بِعُثْمَانَ وَعَلِيٍّ أَحَدًا؛ إِنَّهُمَا كَانَا يَكْتُبَانِ الْوَحْيَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ، ﷺ، مِمَّا يَنْزِلُ بِهِ جِبْرِيلُ عَلَيْهِ. قَالُوا: فَلَمَّا مَاتَ عُمَرُ، ؓ، وَأُحْضِرَتْ جِنَازَتُهُ تَبَادَرَ إِلَيْهَا عَلِيٌّ وَعُثْمَانُ أَيُّهُمَا يُصَلِّي عَلَيْهِ، فَقَالَ لَهُمَا عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ لَسْتُمَا مِنْ هَذَا فِي شَيْءٍ، إِنَّمَا هَذَا إِلَى صُهَيْبٍ الَّذِي أَمَرَهُ عُمَرُ أَنْ يُصَلِّيَ بِالنَّاسِ. فَتَقَدَّمَ صُهَيْبٌ وَصَلَّى عَلَيْهِ. وَنَزَلَ فِي قَبْرِهِ مَعَ ابْنِهِ عَبْدِ اللَّهِ أَهْلُ الشُّورَى سِوَى طَلْحَةَ فَإِنَّهُ كَانَ غَائِبًا. اجتماع الصحابة لأخذ المشورة فَلَمَّا فُرِغَ مِنْ شَأْنِ عُمَرَ جَمَعَهُمُ الْمِقْدَادُ بْنُ الْأَسْوَدِ فِي بَيْتِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَقِيلَ: فِي حُجْرَةِ عَائِشَةَ. وَقِيلَ: فِي بَيْتِ الْمَالِ. وَقِيلَ: فِي بَيْتِ فَاطِمَةَ بِنْتِ قَيْسٍ أُخْتِ الضَّحَّاكِ بْنِ قَيْسٍ. وَالْأَوَّلُ أَشْبَهُ. وَاللَّهُ أَعْلَمُ. فَجَلَسُوا فِي الْبَيْتِ، وَقَامَ أَبُو طَلْحَةَ يَحْجُبُهُمْ، وَجَاءَ عَمْرُو بْنُ الْعَاصِ، وَالْمُغِيرَةُ بْنُ شُعْبَةَ فَجَلَسَا مِنْ وَرَاءِ الْبَابِ، فَحَصَبَهُمَا سَعْدُ بْنُ أَبِي وَقَّاصٍ، وَطَرَدَهُمَا، وَقَالَ: جِئْتُمَا لِتَقُولَا: حَضَرْنَا أَمْرَ الشُّورَى ! رَوَاهُ الْمَدَائِنِيُّ عَنْ مَشَايِخِهِ، وَاللَّهُ أَعْلَمُ بِصِحَّتِهِ. وَالْمَقْصُودُ أَنَّ الْقَوْمَ خَلَصُوا مِنَ النَّاسِ فِي بَيْتٍ يَتَشَاوَرُونَ فِي أَمْرِهِمْ فَكَثُرَ الْقَوْلُ، وَعَلَتِ الْأَصْوَاتُ، وَقَالَ أَبُو طَلْحَةَ: إِنِّي كُنْتُ أَظُنُّ أَنْ تَدَافَعُوهَا، وَلَمْ أَكُنْ أَظُنُّ أَنْ تَنَافَسُوهَا. ثُمَّ صَارَ الْأَمْرُ بَعْدَ حُضُورِ طَلْحَةَ إِلَى أَنْ فَوَّضَ ثَلَاثَةٌ مِنْهُمْ مَا لَهُمْ فِي ذَلِكَ إِلَى ثَلَاثَةٍ؛ فَفَوَّضَ الزُّبَيْرُ مَا يَسْتَحِقُّهُ مِنَ الْإِمَارَةِ إِلَى عَلِيٍّ، وَفَوَّضَ سَعْدٌ مَا لَهُ فِي ذَلِكَ إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَتَرَكَ طَلْحَةُ حَقَّهُ لِعُثْمَانَ بْنِ عَفَّانَ، فَقَالَ عَبْدُ الرَّحْمَنِ لِعَلِيٍّ وَعُثْمَانَ: أَيُّكُمَا يَبْرَأُ مِنْ هَذَا الْأَمْرِ فَنُفَوِّضَ الْأَمْرَ إِلَيْهِ، وَاللَّهُ عَلَيْهِ وَالْإِسْلَامُ، لَيُوَلِّيَنَّ أَفْضَلَ الرَّجُلَيْنِ الْبَاقِيَيْنِ. فَأُسْكِتَ الشَّيْخَانِ عَلِيٌّ وَعُثْمَانُ، فَقَالَ عَبْدُ الرَّحْمَنِ: فَإِنِّي أَتْرُكُ حَقِّي مِنْ ذَلِكَ، وَاللَّهُ عَلَيَّ وَالْإِسْلَامُ أَنْ أَجْتَهِدَ فَأُوَلِّيَ أَوْلَاكُمَا بِالْحَقِّ. فَقَالَا: نَعَمْ. ثُمَّ خَاطَبَ كُلَّ وَاحِدٍ مِنْهُمَا بِمَا فِيهِ مِنَ الْفَضْلِ، وَأَخَذَ عَلَيْهِ الْعَهْدَ وَالْمِيثَاقَ لَئِنْ وَلَّاهُ لَيَعْدِلَنَّ وَلَئِنْ وُلِّيَ عَلَيْهِ لَيَسْمَعَنَّ وَلَيُطِيعَنَّ، فَقَالَ كُلٌّ مِنْهُمَا: نَعَمَ. ثُمَّ تَفَرَّقُوا. استشارة عبد الرحمن بن عوف أهل الشورى وغيرهم فيمن هو أفضل للخلافة وَيُرْوَى أَنَّ أَهْلَ الشُّورَى جَعَلُوا الْأَمْرَ إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ؛ لِيَجْتَهِدَ لِلْمُسْلِمِينَ فِي أَفْضَلِهِمْ فَيُوَلِّيَهُ. فَيُذْكَرُ أَنَّهُ سَأَلَ كُلَّ مَنْ يُمْكِنُهُ سُؤَالُهُ مِنْ أَهْلِ الشُّورَى وَغَيْرِهِمْ، فَلَا يُشِيرُ إِلَّا بِعُثْمَانَ بْنِ عَفَّانَ حَتَّى أَنَّهُ قَالَ لِعَلِيٍّ: أَرَأَيْتَ إِنْ لَمْ أُوَلِّكَ، فَمَنْ تُشِيرُ بِهِ ؟ قَالَ: بِعُثْمَانَ. وَقَالَ لِعُثْمَانَ: أَرَأَيْتَ إِنْ لَمْ أُوَلِّكَ، فَمَنْ تُشِيرُ بِهِ ؟ قَالَ: بِعَلِيِّ بْنِ أَبِي طَالِبٍ. وَالظَّاهِرُ أَنَّ هَذَا كَانَ قَبْلَ أَنْ يَنْحَصِرَ الْأَمْرُ فِي ثَلَاثَةٍ، وَيَنْخَلِعَ عَبْدُ الرَّحْمَنِ مِنْهَا لِيَنْظُرَ الْأَفْضَلَ، وَاللَّهُ عَلَيْهِ وَالْإِسْلَامُ لَيَجْتَهِدَنَّ فِي أَفْضَلِ الرَّجُلَيْنِ فَيُوَلِّيهِ. ثُمَّ نَهَضَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، ؓ، يَسْتَشِيرُ النَّاسَ فِيهِمَا وَيَجْتَمِعُ بِرُءُوسِ النَّاسِ وَأَجْنَادِهِمْ؛ جَمِيعًا وَأَشْتَاتًا، مَثْنَى وَفُرَادَى وَمُجْتَمِعِينَ، سِرًّا وَجَهْرًا، حَتَّى خَلَصَ إِلَى النِّسَاءِ الْمُخَدَّرَاتِ فِي حِجَابِهِنَّ، وَحَتَّى سَأَلَ الْوِلْدَانَ فِي الْمَكَاتِبِ، وَحَتَّى سَأَلَ مَنْ يَرِدُ مِنَ الرُّكْبَانِ وَالْأَعْرَابِ إِلَى الْمَدِينَةِ، فِي مُدَّةِ ثَلَاثَةِ أَيَّامٍ بِلَيَالِيهَا، فَلَمْ يَجِدِ اثْنَيْنِ يَخْتَلِفَانِ فِي تَقْدِيمِ عُثْمَانَ بْنِ عَفَّانَ؛ إِلَّا مَا يُنْقَلُ عَنْ عَمَّارٍ وَالْمِقْدَادِ أَنَّهُمَا أَشَارَا بِعَلِيِّ بْنِ أَبِي طَالِبٍ، ثُمَّ بَايَعَا مَعَ النَّاسِ عَلَى مَا سَيُذْكَرُ. فَسَعَى فِي ذَلِكَ عَبْدُ الرَّحْمَنِ ثَلَاثَةَ أَيَّامٍ بِلَيَالِيهَا لَا يَغْتَمِضُ بِكَثِيرِ نَوْمٍ إِلَّا صَلَاةً وَدُعَاءً وَاسْتِخَارَةً، وَسُؤَالًا مِنْ ذَوِي الرَّأْيِ وَغَيْرِهِمْ، فَلَمْ يَجِدْ أَحَدًا يَعْدِلُ بِعُثْمَانَ بْنِ عَفَّانَ، ؓ. تولية عثمان ؓ ومبايعة الناس له في المسجد فَلَمَّا كَانَتِ اللَّيْلَةُ الَّتِي يُسْفِرُ صَبَاحُهَا عَنِ الْيَوْمِ الرَّابِعِ مِنْ مَوْتِ عُمَرَ بْنِ الْخَطَّابِ، جَاءَ إِلَى مَنْزِلِ ابْنِ أُخْتِهِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، فَقَالَ: أَنَائِمٌ يَا مِسْوَرُ ! وَاللَّهِ لَمْ أَغْتَمِضْ بِكَثِيرِ نَوْمٍ مُنْذُ ثَلَاثٍ، اذْهَبْ فَادْعُ لِي عَلِيًّا وَعُثْمَانَ. قَالَ الْمِسْوَرُ: فَقُلْتُ: بِأَيِّهِمَا أَبْدَأُ ؟ فَقَالَ: بِأَيِّهِمَا شِئْتَ. قَالَ: فَذَهَبْتُ إِلَى عَلِيٍّ، فَقُلْتُ: أَجِبْ خَالِي. فَقَالَ: أَمَرَكَ أَنْ تَدْعُوَ مَعِيَ أَحَدًا ؟ قُلْتُ: نَعَمْ. قَالَ: مَنْ ؟ قُلْتُ: عُثْمَانَ بْنَ عَفَّانَ. قَالَ: بِأَيِّنَا بَدَأَ ؟ قُلْتُ: لَمْ يَأْمُرْنِي بِذَلِكَ، بَلْ قَالَ: ادْعُ أَيَّهُمَا شِئْتَ أَوَّلًا. فَجِئْتُ إِلَيْكَ. قَالَ: فَخَرَجَ مَعِي، فَلَمَّا مَرَرْنَا بِدَارِ عُثْمَانَ بْنِ عَفَّانَ، جَلَسَ عَلِيٌّ حَتَّى دَخَلْتُ فَوَجَدْتُهُ يُوتِرُ مَعَ الْفَجْرِ، فَدَعَوْتُهُ، فَقَالَ لِي كَمَا قَالَ لِي عَلِيٌّ سَوَاءً، ثُمَّ خَرَجَ، فَدَخَلْتُ بِهِمَا عَلَى خَالِي وَهُوَ قَائِمٌ يُصَلِّي، فَلَمَّا انْصَرَفَ أَقْبَلَ عَلَى عَلِيٍّ وَعُثْمَانَ فَقَالَ: إِنِّي قَدْ سَأَلْتُ النَّاسَ عَنْكُمَا، فَلَمْ أَجِدْ أَحَدًا يَعْدِلُ بِكُمَا أَحَدًا. ثُمَّ أَخَذَ الْعَهْدَ عَلَى كُلٍّ مِنْهُمَا أَيْضًا لَئِنْ وَلَّاهُ لَيَعْدِلَنَّ، وَلَئِنْ وَلَّى عَلَيْهِ لَيَسْمَعَنَّ وَلِيُطِيعَنَّ، ثُمَّ خَرَجَ بِهِمَا إِلَى الْمَسْجِدِ وَقَدْ لَبِسَ عَبْدُ الرَّحْمَنِ الْعِمَامَةَ الَّتِي عَمَّمَهُ بِهَا رَسُولُ اللَّهِ، ﷺ، وَتَقَلَّدَ سَيْفًا، وَبَعَثَ إِلَى وُجُوهِ النَّاسِ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَنُودِيَ فِي النَّاسِ عَامَّةً: الصَّلَاةُ جَامِعَةٌ. فَامْتَلَأَ الْمَسْجِدُ حَتَّى غَصَّ بِالنَّاسِ، وَتَرَاصَّ النَّاسُ، وَتَرَاصُّوا حَتَّى لَمْ يَبْقَ لِعُثْمَانَ مَوْضِعٌ يَجْلِسُ فِيهِ إِلَّا فِي أُخْرَيَاتِ النَّاسُ - وَكَانَ رَجُلًا حَيِيًّا، ؓ - ثُمَّ صَعِدَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ مِنْبَرَ رَسُولِ اللَّهِ، ﷺ، فَوَقَفَ وُقُوفًا طَوِيلًا، وَدَعَا دُعَاءً طَوِيلًا، لَمْ يَسْمَعْهُ النَّاسُ، ثُمَّ تَكَلَّمَ، فَقَالَ: أَيُّهَا النَّاسُ إِنِّي قَدْ سَأَلْتُكُمْ سِرًّا وَجَهْرًا، مَثْنَى وَفُرَادَى، فَلَمْ أَجِدْكُمْ تَعْدِلُونَ بِأَحَدِ هَذَيْنِ الرَّجُلَيْنِ؛ إِمَّا عَلِيٌّ وَإِمَّا عُثْمَانُ، فَقُمْ إِلَيَّ يَا عَلِيُّ، فَقَامَ إِلَيْهِ فَوَقَفَ تَحْتَ الْمِنْبَرِ، فَأَخَذَ عَبْدُ الرَّحْمَنِ بِيَدِهِ فَقَالَ: هَلْ أَنْتَ مُبَايِعِي عَلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ، ﷺ، وَفِعْلِ أَبِي بَكْرٍ وَعُمَرَ ؟ قَالَ: اللَّهُمَّ لَا، وَلَكِنْ عَلَى جُهْدِي مِنْ ذَلِكَ وَطَاقَتِي. قَالَ: فَأَرْسَلَ يَدَهُ وَقَالَ: قُمْ يَا عُثْمَانُ. فَأَخَذَ بِيَدِهِ فَقَالَ: هَلْ أَنْتَ مُبَايِعِي عَلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ، ﷺ، وَفِعْلِ أَبِي بَكْرٍ وَعُمَرَ ؟ قَالَ: اللَّهُمَّ نَعَمْ. قَالَ: فَرَفَعَ رَأْسَهُ إِلَى سَقْفِ الْمَسْجِدِ وَيَدَهُ فِي يَدِ عُثْمَانَ، فَقَالَ: اللَّهُمَّ اسْمَعْ وَاشْهَدْ، اللَّهُمَّ اسْمَعْ وَاشْهَدْ، اللَّهُمَّ اسْمَعْ وَاشْهَدْ، اللَّهُمَّ إِنِّي قَدْ جَعَلْتُ مَا فِي رَقَبَتِي مِنْ ذَاكَ فِي رَقَبَةِ عُثْمَانَ. قَالَ: وَازْدَحَمَ النَّاسُ يُبَايِعُونَ عُثْمَانَ حَتَّى غَشَوْهُ تَحْتَ الْمِنْبَرِ قَالَ: فَقَعَدَ عَبْدُ الرَّحْمَنِ مَقْعَدَ النَّبِيِّ، ﷺ، وَأَجْلَسَ عُثْمَانَ تَحْتَهُ عَلَى الدَّرَجَةِ الثَّانِيَةِ، وَجَاءَ إِلَيْهِ النَّاسُ يُبَايِعُونَهُ، وَبَايَعَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ أَوَّلًا، وَيُقَالُ آخِرًا. وَمَا يَذْكُرُهُ كَثِيرٌ مِنَ الْمُؤَرِّخِينَ - كَابْنِ جَرِيرٍ وَغَيْرِهِ - عَنْ رِجَالٍ لَا يُعْرَفُونَ مِنْ أَنَّ عَلِيًّا قَالَ لِعَبْدِ الرَّحْمَنِ: خَدَعْتَنِي، وَإِنَّكَ إِنَّمَا وَلَّيْتَهُ؛ لِأَنَّهُ صِهْرُكَ وَلِيُشَاوِرَكَ كُلَّ يَوْمٍ فِي شَأْنٍ. وَأَنَّهُ تَلَكَّأَ حَتَّى قَالَ لَهُ عَبْدُ الرَّحْمَنِ: فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا [ سُورَةُ الْفَتْحِ: 10 ]. إِلَى غَيْرِ ذَلِكَ مِنَ الْأَخْبَارِ الْمُخَالِفَةِ لِمَا ثَبَتَ فِي الصِّحَاحِ، فَهِيَ مَرْدُودَةٌ عَلَى قَائِلِيهَا وَنَاقِلِيهَا. وَاللَّهُ أَعْلَمُ. وَالْمَظْنُونُ بِالصَّحَابَةِ خِلَافُ مَا يَتَوَهَّمُ كَثِيرٌ مِنْ جَهَلَةِ الرَّافِضَةِ وَأَغْبِيَاءِ الْقُصَّاصِ الَّذِينَ لَا تَمْيِيزَ عِنْدَهُمْ بَيْنَ صَحِيحِ الْأَخْبَارِ وَضَعِيفِهَا، وَمُسْتَقِيمِهَا وَسَقِيمِهَا، وَشَاذِّهَا وَقَوِيمِهَا، وَاللَّهُ الْمُوَفِّقُ لِلصَّوَابِ. اليوم الذي بويع فيه لعثمان ؓ وَقَدِ اخْتَلَفَ عُلَمَاءُ السِّيَرِ فِي الْيَوْمِ الَّذِي بُويِعَ فِيهِ لِعُثْمَانَ بْنِ عَفَّانَ، ؓ؛ فَرَوَى الْوَاقِدِيُّ عَنْ شُيُوخِهِ أَنَّهُ بُويِعَ يَوْمَ الِاثْنَيْنِ لِلَيْلَةٍ بَقِيَتْ مِنْ ذِي الْحِجَّةِ سَنَةَ ثَلَاثٍ وَعِشْرِينَ، وَاسْتَقْبَلَ بِخِلَافَتِهِ الْمُحَرَّمَ سَنَةَ أَرْبَعٍ وَعِشْرِينَ. وَهَذَا غَرِيبٌ جِدًّا. وَقَدْ رَوَى الْوَاقِدِيُّ أَيْضًا عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، قَالَ: بُويِعَ لِعُثْمَانَ بْنِ عَفَّانَ لِعَشْرٍ خَلَوْنَ مِنَ الْمُحَرَّمِ بَعْدَ مَقْتَلِ عُمَرَ بِثَلَاثِ لَيَالٍ. وَهَذَا أَغْرَبُ مِنَ الَّذِي قَبْلَهُ. وَقَالَ سَيْفٌ، عَنْ خُلَيْدِ بْنِ ذَفَرَةَ، وَمُجَالِدٍ قَالَا: اسْتُخْلِفَ عُثْمَانُ لِثَلَاثٍ خَلَوْنَ مِنَ الْمُحَرَّمِ سَنَةَ أَرْبَعٍ وَعِشْرِينَ. وَكَذَا رَوَى سَيْفٌ عَنْ عُمَرَ عَنْ عَامِرٍ الشَّعْبِيِّ أَنَّهُ قَالَ: اجْتَمَعَ أَهْلُ الشُّورَى عَلَى عُثْمَانَ لِثَلَاثٍ خَلَوْنَ مِنَ الْمُحَرَّمِ سَنَةَ أَرْبَعٍ وَعِشْرِينَ، وَقَدْ دَخَلَ وَقْتُ الْعَصْرِ وَقَدْ أَذَّنَ مُؤَذِّنُ صُهَيْبٍ، وَاجْتَمَعَ النَّاسُ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ، فَخَرَجَ فَصَلَّى بِهِمُ الْعَصْرَ وَزَادَ النَّاسَ - يَعْنِي فِي أُعْطِيَّاتِهِمْ - مِائَةً، وَوَفَّدَ أَهْلَ الْأَمْصَارِ، وَهُوَ أَوَّلُ مَنْ صَنَعَ ذَلِكَ. قُلْتُ: ظَاهِرُ مَا ذَكَرْنَا مِنْ سِيَاقِ بَيْعَتِهِ يَقْتَضِي أَنَّ ذَلِكَ كَانَ قَبْلَ الزَّوَالِ، لَكِنَّهُ لَمَّا بَايَعَهُ النَّاسُ فِي الْمَسْجِدِ، ذُهِبَ بِهِ إِلَى دَارِ الشُّورَى عَلَى مَا تَقَدَّمَ فِيهَا مِنَ الْخِلَافِ، فَبَايَعَهُ بَقِيَّةُ النَّاسِ، وَكَأَنَّهُ لَمْ يُتِمَّ الْبَيْعَةَ إِلَّا بَعْدَ الظُّهْرِ. وَصَلَّى صُهَيْبٌ يَوْمَئِذٍ الظَّهْرَ فِي الْمَسْجِدِ النَّبَوِيِّ، وَكَانَ أَوَّلَ صَلَاةٍ صَلَّاهَا الْخَلِيفَةُ أَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ بْنُ عَفَّانَ بِالْمُسْلِمِينَ صَلَاةُ الْعَصْرِ، كَمَا ذَكَرَهُ الشَّعْبِيُّ وَغَيْرُهُ. أَوَّلُ خُطْبَةٍ خَطَبَهَا بِالْمُسْلِمِينَ وَأَمَّا أَوَّلُ خُطْبَةٍ خَطَبَهَا بِالْمُسْلِمِينَ فَرَوَى سَيْفُ بْنُ عُمَرَ، عَنْ بَدْرِ بْنِ عُثْمَانَ، عَنْ عَمِّهِ قَالَ: لَمَّا بَايَعَ أَهْلُ الشُّورَى عُثْمَانَ، خَرَجَ وَهُوَ أَشَدُّهُمْ كَآبَةً فَأَتَى مِنْبَرَ النَّبِيِّ، ﷺ، فَخَطَبَ النَّاسَ؛ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَصَلَّى عَلَى النَّبِيِّ، ﷺ، وَقَالَ: إِنَّكُمْ فِي دَارِ قَلْعَةٍ، وَفِي بَقِيَّةِ أَعْمَارٍ، فَبَادِرُوا آجَالَكُمْ بِخَيْرِ مَا تَقْدِرُونَ عَلَيْهِ، فَلَقَدْ أُتِيتُمْ؛ صُبِّحْتُمْ أَوْ مُسِّيتُمْ، أَلَا وَإِنَّ الدُّنْيَا طُوِيَتْ عَلَى الْغُرُورِ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ [ لُقْمَانَ: 33 ]. وَاعْتَبِرُوا بِمَنْ مَضَى ثُمَّ جِدُّوا وَلَا تَغْفُلُوا؛ أَيْنَ أَبْنَاءُ الدُّنْيَا وَإِخْوَانُهَا الَّذِينَ أَثَارُوهَا وَعَمَرُوهَا وَمُتِّعُوا بِهَا طَوِيلًا؛ أَلَمْ تَلْفِظْهُمْ ! ارْمُوا بِالدُّنْيَا حَيْثُ رَمَى اللَّهُ بِهَا، وَاطْلُبُوا الْآخِرَةَ فَإِنَّ اللَّهَ قَدْ ضَرَبَ لَهَا مَثَلًا، وَالَّذِي هُوَ خَيْرٌ، فَقَالَ تَعَالَى وَاضْرِبْ لَهُمْ مَثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ وَكَانَ اللَّهُ عَلَى كُلِ شَيْءٍ مُقْتَدِرًا الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا [ سُورَةُ الْكَهْفِ: 45، 46 ]. قَالَ: وَأَقْبَلَ النَّاسُ يُبَايِعُونَهُ. قُلْتُ: وَهَذِهِ الْخُطْبَةُ إِمَّا بَعْدَ صَلَاةِ الْعَصْرِ يَوْمَئِذٍ، أَوْ قَبْلَ الزَّوَالِ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ جَالِسٌ فِي رَأْسِ الْمِنْبَرِ، وَهُوَ الْأَشْبَهُ. وَاللَّهُ أَعْلَمُ. وَمَا يَذْكُرُهُ بَعْضُ النَّاسِ مِنْ أَنَّ عُثْمَانَ لَمَّا خَطَبَ أَوَّلَ خُطْبَةٍ أُرْتِجَ عَلَيْهِ فَلَمْ يَدْرِ مَا يَقُولُ حَتَّى قَالَ: أَيُّهَا النَّاسُ إِنَّ أَوَّلَ مَرْكَبٍ صَعْبٌ، وَإِنْ أَعِشْ فَسَتَأْتِكُمُ الْخُطْبَةُ عَلَى وَجْهِهَا. فَهُوَ شَيْءٌ يَذْكُرُهُ صَاحِبُ الْعِقْدِ وَغَيْرُهُ، مِمَّنْ يَذْكُرُ طَرَفَ الْفَوَائِدِ، وَلَكِنْ لَمْ أَرَ هَذَا بِإِسْنَادٍ تَسْكُنُ النَّفْسُ إِلَيْهِ. وَاللَّهُ أَعْلَمُ. ما فعله عثمان ؓ بعد توليه الخلافة وَأَمَّا قَوْلُ الشَّعْبِيِّ أَنَّهُ زَادَ النَّاسَ مِائَةً، يَعْنِي فِي عَطَاءِ كُلِّ وَاحِدٍ مِنْ جُنْدِ الْمُسْلِمِينَ؛ زَادَهُ عَلَى مَا فَرَضَ لَهُ عُمَرُ مِائَةَ دِرْهَمٍ مِنْ بَيْتِ الْمَالِ، وَكَانَ عُمَرُ قَدْ جَعَلَ لِكُلِّ نَفْسٍ مِنَ الْمُسْلِمِينَ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ دِرْهَمًا مِنْ بَيْتِ الْمَالِ يُفْطِرُ عَلَيْهِ، وَلِأُمَّهَاتِ الْمُؤْمِنِينَ دِرْهَمَيْنِ دِرْهَمَيْنِ، فَلَمَّا وَلِيَ عُثْمَانُ، أَقَرَّ ذَلِكَ وَزَادَهُ، وَاتَّخَذَ سِمَاطًا فِي الْمَسْجِدِ أَيْضًا لِلْمُتَعَبِّدِينَ، وَالْمُعْتَكِفِينَ، وَأَبْنَاءِ السَّبِيلِ، وَالْفُقَرَاءِ، وَالْمَسَاكِينِ، ؓ. وَقَدْ كَانَ أَبُو بَكْرٍ إِذَا خَطَبَ يَقُومُ عَلَى الدَّرَجَةِ الَّتِي تَحْتَ الدَّرَجَةِ الَّتِي كَانَ رَسُولُ اللَّهِ، ﷺ، يَقِفُ عَلَيْهَا فَلَمَّا وَلِيَ عُمَرُ نَزَلَ دَرَجَةً أُخْرَى عَنْ دَرَجَةِ أَبِي بَكْرٍ، ؓ، فَلَمَّا وَلِيَ عُثْمَانُ قَالَ: إِنَّ هَذَا يَطُولُ: فَصَعِدَ إِلَى الدَّرَجَةِ الَّتِي كَانَ يَخْطُبُ عَلَيْهَا رَسُولُ اللَّهِ، ﷺ. وَزَادَ الْأَذَانَ الْأَوَّلَ يَوْمَ الْجُمُعَةَ قَبْلَ الْأَذَانِ الَّذِي كَانَ يُؤُذَّنُ بِهِ بَيْنَ يَدَيْ رَسُولِ اللَّهِ، ﷺ، إِذَا جَلَسَ عَلَى الْمِنْبَرِ. أَوَّلُ حُكُومَةٍ حَكَمَ فِيهَا وَأَمَّا أَوَّلُ حُكُومَةٍ حَكَمَ فِيهَا فَقَضِيَّةُ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، وَذَلِكَ أَنَّهُ غَدَا عَلَى ابْنَةِ أَبِي لُؤْلُؤَةَ قَاتِلِ عُمَرَ فَقَتَلَهَا، وَضَرَبَ رَجُلًا نَصْرَانِيًّا يُقَالُ لَهُ: جُفَيْنَةُ. بِالسَّيْفِ فَقَتَلَهُ، وَضَرَبَ الْهُرْمُزَانَ الَّذِي كَانَ صَاحِبَ تَسْتُرَ فَقَتَلَهُ، وَكَانَ قَدْ قِيلَ: إِنَّهُمَا مَالَئَا أَبَا لُؤْلُؤَةَ عَلَى قَتْلِ عُمَرَ. فَاللَّهُ أَعْلَمُ. وَقَدْ كَانَ عُمَرُ قَدْ أَمَرَ بِسَجْنِهِ لِيَحْكُمَ فِيهِ الْخَلِيفَةُ مِنْ بَعْدِهِ، فَلَمَّا وَلِيَ عُثْمَانُ، وَجَلَسَ لِلنَّاسِ، كَانَ أَوَّلَ مَا تُحُوكِمَ إِلَيْهِ فِي شَأْنِ عُبَيْدِ اللَّهِ فَقَالَ عَلِيٌّ: مَا مِنَ الْعَدْلِ تَرْكُهُ. وَأَمَرَ بِقَتْلِهِ. وَقَالَ بَعْضُ الْمُهَاجِرِينَ: أَيُقْتَلُ أَبُوهُ بِالْأَمْسِ وَيُقْتَلُ هُوَ الْيَوْمَ ! فَقَالَ عَمْرُو بْنُ الْعَاصِ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَدْ بَرَّأَكَ اللَّهُ مِنْ ذَلِكَ؛ قَضِيَّةٌ لَمْ تَكُنْ فِي أَيَّامِكَ فَدَعْهَا عَنْكَ. فَوَدَى عُثْمَانُ، ؓ، أُولَئِكَ الْقَتْلَى مِنْ مَالِهِ؛ لِأَنَّ أَمْرَهُمْ إِلَيْهِ، إِذْ لَا وَارِثَ لَهُمْ إِلَّا بَيْتُ الْمَالِ، وَالْإِمَامُ يَرَى الْأَصْلَحَ فِي ذَلِكَ، وَخَلَّى سَبِيلَ عُبَيْدِ اللَّهِ. قَالُوا: فَكَانَ زِيَادُ بْنُ لَبِيدٍ الْبَيَاضِيُّ إِذَا رَأَى عُبَيْدَ اللَّهِ بْنَ عُمَرَ يَقُولُ: أَلَا يَا عُبَيْدَ اللَّهِ مَالَكَ مَهْرَبٌ وَلَا مَلْجَأٌ مِنِ ابْنِ أَرْوَى وَلَا خَفَرْ أَصَبْتَ دَمًا وَاللَّهِ فِي غَيْرِ حِلِّهِ حَرَامًا وَقَتْلُ الْهُرْمُزَانِ لَهُ خَطَرْ عَلَى غَيْرِ شَيْءٍ غَيْرَ أَنْ قَالَ قَائِلٌ أَتَتَّهِمُونَ الْهُرْمُزَانَ عَلَى عُمَرَ فَقَالَ سَفِيهٌ وَالْحَوَادِثُ جَمَّةٌ نَعَمْ أَتَّهِمْهُ قَدْ أَشَارَ وَقَدْ أَمَرَ وَكَانَ سِلَاحُ الْعَبْدِ فِي جَوْفِ بَيْتِهِ يُقَلِّبُهَا وَالْأَمْرُ بِالْأَمْرِ يُعْتَبَرْ قَالَ: فَشَكَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ زِيَادًا إِلَى عُثْمَانَ، فَاسْتَدْعَى عُثْمَانُ زِيَادَ بْنَ لَبِيدٍ، فَأَنْشَأَ زِيَادٌ يَقُولُ فِي عُثْمَانَ: أَبَا عَمْرٍو عُبَيْدُ اللَّهِ رَهْنٌ فَلَا تَشْكُكْ بِقَتْلِ الْهُرْمُزَانِ فَإِنَّكَ إِنْ غَفَرْتَ الْجُرْمَ عَنْهُ وَأَسْبَابُ الْخُطَا فَرَسَا رِهَانِ أَتَعْفُو إِذْ عَفَوْتَ بِغَيْرِ حَقٍّ فَمَا لَكَ بِالَّذِي يُخْلَى يَدَانِ قَالَ: فَنَهَاهُ عُثْمَانُ عَنْ ذَلِكَ، وَزَبَرَهُ، فَسَكَتَ زِيَادُ بْنُ لَبِيدٍ عَمَّا يَقُولُ. ثُمَّ كَتَبَ عُثْمَانُ بْنُ عَفَّانَ إِلَى عُمَّالِهِ عَلَى الْأَمْصَارِ؛ أُمَرَاءِ الْحَرْبِ وَالْأَئِمَّةِ عَلَى الصَّلَوَاتِ، وَالْأُمَنَاءِ عَلَى بُيُوتِ الْمَالِ؛ يَأْمُرُهُمْ بِالْمَعْرُوفِ، وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ، وَيَحُثُّهُمْ عَلَى طَاعَةِ اللَّهِ وَطَاعَةِ رَسُولِهِ، وَيُحَرِّضُهُمْ عَلَى الِاتِّبَاعِ وَتَرْكِ الِابْتِدَاعِ.
Translation
✧ Then the year twenty-four began. The burial of the Commander of the Faithful ʿUmar b. al-Khaṭṭāb On its first day the Commander of the Faithful ʿUmar b. al-Khaṭṭāb ؓ was buried, and that was on Sunday according to one report. Three days later the Commander of the Faithful ʿUthmān b. ʿAffān ؓ was given the bayʿah. The caliphate of the Commander of the Faithful ʿUthmān b. ʿAffān ؓ ʿUmar’s ؓ bequest that the matter after him be placed in six men ʿUmar b. al-Khaṭṭāb ؓ had made the matter after him a shūrā among six men: ʿUthmān b. ʿAffān, ʿAlī b. Abī Ṭālib, Ṭalḥah b. ʿUbayd Allāh, al-Zubayr b. al-ʿAwwām, Saʿd b. Abī Waqqāṣ, and ʿAbd al-Raḥmān b. ʿAwf ؓ. He refrained from making it over to one of these men by name, and said: “I will not bear your affair alive or dead. If God wills good for you, He will unite you upon the best of these, just as He united you upon your best after your Prophet ﷺ.” In the completeness of his scrupulousness, he did not mention Saʿīd b. Zayd b. ʿAmr b. Nufayl among the shūrā because he was his paternal cousin, and he feared that he would be favored and appointed because he was his cousin. So he left him out, even though he was one of the ten promised Paradise. Indeed, it is reported in al-Madāʾinī’s transmission from his shaykhs that he excluded him from among them and said: “I am not entering him among them.” And he said to the shūrā members: “ʿAbd Allāh—meaning his son—will attend you, but he has no part in the matter; rather, he attends the shūrā and gives sincere counsel, but is not appointed to anything.” ʿUmar’s bequest concerning who should lead the people in prayer until the shūrā concludes He directed that Ṣuhayb b. Sinān al-Rūmī lead the people in prayer for three days until the shūrā concluded, and that the shūrā members gather and be guarded by people until the matter was settled. He assigned fifty men of the Muslims to guard them, and placed over them as supervisors Abū Ṭalḥah al-Anṣārī and al-Miqdād b. al-Aswad al-Kindī. ʿUmar b. al-Khaṭṭāb said: “I do not think the people will deem anyone equal to ʿUthmān and ʿAlī; the two of them used to write down the revelation before the Messenger of God ﷺ, of what Gabriel ﷺ brought down to him.” They said: When ʿUmar ؓ died and his bier was brought, ʿAlī and ʿUthmān both rushed to it, each wanting to pray over him. ʿAbd al-Raḥmān b. ʿAwf said to them: “Neither of you has any part in this; this belongs to Ṣuhayb, whom ʿUmar commanded to lead the people in prayer.” So Ṣuhayb came forward and prayed over him. And those who descended into his grave with his son ʿAbd Allāh were the shūrā members except Ṭalḥah, for he was absent. The Companions gather to take counsel When the matter of ʿUmar was finished, al-Miqdād b. al-Aswad gathered them in the house of al-Miswar b. Makhramah; it is also said: in the chamber of ʿĀʾishah; and it is said: in the bayt al-māl; and it is said: in the house of Fāṭimah bt. Qays, sister of al-Ḍaḥḥāk b. Qays. The first is most likely, and God knows best. They sat in the house, and Abū Ṭalḥah stood guarding them. ʿAmr b. al-ʿĀṣ and al-Mughīrah b. Shuʿbah came and sat behind the door, but Saʿd b. Abī Waqqāṣ threw pebbles at them and drove them away, saying: “You have come to say: ‘We attended the shūrā matter!’” This was reported by al-Madāʾinī from his shaykhs, but God knows best about its authenticity. The point is that the men were alone with the people in a house, consulting together about their affair. Speech became abundant, and voices rose. Abū Ṭalḥah said: “I thought you would hand it over to one another; I did not think you would contend for it.” Then the matter, after Ṭalḥah’s presence, came to three of them delegating what they had in that to three others. Al-Zubayr delegated what he was entitled to of the leadership to ʿAlī, Saʿd delegated what he had in it to ʿAbd al-Raḥmān b. ʿAwf, and Ṭalḥah left his right to ʿUthmān b. ʿAffān. Then ʿAbd al-Raḥmān said to ʿAlī and ʿUthmān: “Which of you will withdraw from this matter so that we entrust it to him, with God and Islam as a pledge, that he will surely appoint the better of the two remaining men?” The two elders, ʿAlī and ʿUthmān, were silent. Then ʿAbd al-Raḥmān said: “I will abandon my right in this, and God and Islam are a pledge upon me that I will strive and appoint the one of you two who is more entitled to the truth.” They said: “Yes.” Then he addressed each of them about the virtues he possessed, and took from each a covenant and solemn pledge that if he appointed him, he would act justly, and if someone else were appointed over him, he would hear and obey. Each of them said: “Yes.” Then they dispersed. ʿAbd al-Raḥmān b. ʿAwf consults the shūrā members and others about who is best for the caliphate It is reported that the shūrā members entrusted the matter to ʿAbd al-Raḥmān b. ʿAwf so that he might strive for the Muslims in choosing the best of them and appoint him. It is mentioned that he asked everyone he could ask, from the shūrā members and others, and no one indicated anyone but ʿUthmān b. ʿAffān, to the point that he said to ʿAlī: “Tell me, if I do not appoint you, whom do you suggest?” He said: “ʿUthmān.” And he said to ʿUthmān: “Tell me, if I do not appoint you, whom do you suggest?” He said: “ʿAlī b. Abī Ṭālib.” It seems that this was before the matter was confined to three, and ʿAbd al-Raḥmān withdrew from it to consider the best, with God and Islam as a pledge that he would strive to appoint the better of the two men. Then ʿAbd al-Raḥmān b. ʿAwf ؓ rose to consult the people about the two of them and met with the leaders of the people and their armies, all together and separately, two by two and one by one, and in groups, secretly and openly, until he reached the veiled women behind their curtains, and until he asked the children in the Qurʾanic schools, and until he asked those who came to Madinah from the travelers and the Bedouins, during the space of three days and their nights. He did not find two people who differed in giving precedence to ʿUthmān b. ʿAffān, except what is reported from ʿAmmār and al-Miqdād that they suggested ʿAlī b. Abī Ṭālib, then they gave the bayʿah along with the people as will be mentioned. ʿAbd al-Raḥmān pursued this for three days and their nights, not sleeping much except for prayer, supplication, istikhārah, and questioning those of sound opinion and others, and he did not find anyone who deemed any equal to ʿUthmān b. ʿAffān ؓ. The appointment of ʿUthmān ؓ and the people’s bayʿah to him in the mosque When it was the night whose morning broke upon the fourth day from the death of ʿUmar b. al-Khaṭṭāb, he came to the house of his nephew al-Miswar b. Makhramah and said: “Are you asleep, Miswar? By God, I have not slept much for three nights. Go and summon ʿAlī and ʿUthmān for me.” Al-Miswar said: “I said: ‘Which of them shall I begin with?’ He said: ‘Whichever you wish.’ He said: ‘So I went to ʿAlī and said: “Answer my maternal uncle.” He said: “Did he order you to summon anyone else with me?” I said: “Yes.” He said: “Who?” I said: “ʿUthmān b. ʿAffān.” He said: “Which of us did he begin with?” I said: “He did not order me with that; rather, he said: ‘Summon whichever of them you wish first.’ So I came to you.” He said: “So he came out with me. When we passed by the house of ʿUthmān b. ʿAffān, ʿAlī sat down until I entered. I found him performing the witr with the dawn prayer, and I summoned him. He said to me the same as ʿAlī had said to me, exactly. Then he came out. I brought the two of them to my maternal uncle while he was standing praying. When he finished, he turned to ʿAlī and ʿUthmān and said: “I have asked the people about you two, and I have not found anyone who deems anyone equal to you two.” Then he took the pledge from each of them again that if he appointed him, he would act justly, and if someone else were appointed over him, he would hear and obey. Then he went out with them to the mosque, having put on the turban with which the Messenger of God ﷺ had turbaned him, and girt himself with a sword. He sent for the notables of the people from the Emigrants and the Helpers, and a general announcement was made among the people: “Prayer in congregation!” The mosque filled up until it was crowded with people, and the people pressed together until there remained no place for ʿUthmān to sit except in the rearmost rows of the people—and he was a man of modesty ؓ. Then ʿAbd al-Raḥmān b. ʿAwf ascended the pulpit of the Messenger of God ﷺ and stood for a long time, supplicating a long supplication that the people could not hear. Then he spoke and said: “O people, I have asked you secretly and openly, two by two and one by one, and I have not found you deeming anyone equal to one of these two men: either ʿAlī or ʿUthmān. So rise to me, O ʿAlī.” He rose to him and stood beneath the pulpit. ʿAbd al-Raḥmān took him by the hand and said: “Will you give me your bayʿah upon the Book of God, the Sunnah of His Prophet ﷺ, and the practice of Abū Bakr and ʿUmar?” He said: “O God, no; but upon my utmost effort of that and my capacity.” He said: “So he released his hand and said: ‘Rise, O ʿUthmān.’ He took him by the hand and said: ‘Will you give me your bayʿah upon the Book of God, the Sunnah of His Prophet ﷺ, and the practice of Abū Bakr and ʿUmar?’ He said: ‘O God, yes.’ He said: ‘So he raised his head to the ceiling of the mosque, his hand in ʿUthmān’s hand, and said: “O God, hear and witness; O God, hear and witness; O God, hear and witness; O God, I have placed what was on my neck of that upon the neck of ʿUthmān.” He said: “The people crowded to give the bayʿah to ʿUthmān until they surrounded him beneath the pulpit.” He said: “ʿAbd al-Raḥmān sat in the seat of the Prophet ﷺ and seated ʿUthmān below him on the second step. The people came to him giving their bayʿah, and ʿAlī b. Abī Ṭālib gave his bayʿah first, and it is also said last.” What many historians—such as Ibn Jarīr and others—mention from unknown men that ʿAlī said to ʿAbd al-Raḥmān: “You deceived me, and you appointed him only because he is your in-law and so that he would consult you every day in some matter,” and that he hesitated until ʿAbd al-Raḥmān said to him: “So whoever breaks his pledge breaks it only to his own detriment, and whoever fulfills what he has pledged to God, He will give him a great reward” [Sūrat al-Fatḥ: 10]—and other reports that contradict what is established in the Ṣaḥīḥs—are rejected upon their sayers and transmitters, and God knows best. What is presumed of the Companions is contrary to what many ignorant Rāfiḍīs and stupid storytellers imagine, those who have no discrimination between sound reports and weak ones, upright ones and sick ones, anomalous ones and sound ones. And God is the one who grants success to what is right. The day on which bayʿah was given to ʿUthmān ؓ Scholars of sīrah differed about the day on which bayʿah was given to ʿUthmān b. ʿAffān ؓ. Al-Wāqidī reported from his shaykhs that he was given the bayʿah on Monday, with one night remaining of Dhū al-Ḥijjah in the year twenty-three, and he began his caliphate with the new moon of Muḥarram in the year twenty-four. This is very unusual. Al-Wāqidī also reported from Ibn Jurayj, from Ibn Abī Mulaykah, who said: “Bayʿah was given to ʿUthmān b. ʿAffān on the tenth of Muḥarram, after the murder of ʿUmar, three nights later.” This is even more unusual than the one before it. Sayf said, from Khulayd b. Dhafarah and Mujālid: “ʿUthmān was chosen as caliph on the third of Muḥarram in the year twenty-four.” Likewise Sayf reported from ʿUmar, from ʿĀmir al-Shaʿbī, that he said: “The shūrā members agreed upon ʿUthmān on the third of Muḥarram in the year twenty-four. The time of ʿaṣr had come, and the muʾadhdhin of Ṣuhayb had given the call to prayer. The people gathered between the adhān and the iqāmah, and he came out and led them in the ʿaṣr prayer, and he increased the people—meaning in their stipends—by one hundred, and he dispatched delegations to the garrison cities. He was the first to do that.” I say: The outward context of what we have mentioned about his bayʿah implies that it was before midday, but when the people gave him bayʿah in the mosque, he was taken to the house of the shūrā, concerning which there is the aforementioned disagreement, and the rest of the people gave him bayʿah there. It is as if the bayʿah was not completed until after ẓuhr. On that day Ṣuhayb led the ẓuhr prayer in the Prophet’s mosque, and the first prayer that the caliph, the Commander of the Faithful ʿUthmān b. ʿAffān, led the Muslims in was the ʿaṣr prayer, as al-Shaʿbī and others have mentioned. The first sermon he delivered to the Muslims As for the first sermon he delivered to the Muslims, Sayf b. ʿUmar reported from Badr b. ʿUthmān, from his paternal uncle, who said: “When the shūrā members gave bayʿah to ʿUthmān, he came out, the most sorrowful of them, and came to the pulpit of the Prophet ﷺ and addressed the people. He praised God and extolled Him, and invoked blessings upon the Prophet ﷺ, and said: ‘Indeed, you are in an abode of departure and in the remnant of your lifetimes, so hasten your appointed times with the best of what you are able, for you have been overtaken—whether morning or evening befalls you. Lo, this world has been folded upon delusion, so let not the life of this world deceive you, nor let the Deceiver deceive you concerning God [Luqmān: 33]. Take lesson from those who have passed on, then strive and do not be heedless. Where are the sons of this world and its brothers who cultivated it, built it, and enjoyed it for a long time? Has it not cast them out? Cast away this world as God has cast it away, and seek the Hereafter, for God has struck for it a parable, and that which is better, for He, exalted is He, said: And strike for them the parable of the life of this world as water which We send down from the sky, and the vegetation of the earth mingles with it, then it becomes dry stubble which the winds scatter; and God is ever, over all things, powerful. Wealth and children are an adornment of the life of this world, but the enduring good deeds are better with your Lord in reward and better in hope [Sūrat al-Kahf: 45, 46].’” He said: “And the people came forward giving him bayʿah.” I say: This sermon was either after the ʿaṣr prayer on that day or before midday, with ʿAbd al-Raḥmān b. ʿAwf sitting at the top of the pulpit, and this is more likely. And God knows best. What some people mention, that when ʿUthmān delivered his first sermon he became tongue-tied and did not know what to say until he said: “O people, the first ride is difficult, and if I live, the sermon will come to you in its proper form,” is something mentioned by the author of al-ʿIqd and others who record curious benefits, but I have not seen this with a chain of transmission that puts the soul at ease. And God knows best. What ʿUthmān ؓ did after assuming the caliphate As for al-Shaʿbī’s statement that he increased the people by one hundred—meaning in the stipend of each individual soldier of the Muslims—he added to what ʿUmar had allotted him one hundred dirhams from the bayt al-māl. ʿUmar had assigned for every soul of the Muslims in each night of Ramaḍān one dirham from the bayt al-māl to break his fast, and for the Mothers of the Believers two dirhams each. When ʿUthmān took office, he confirmed that and increased it, and he set up a dining cloth in the mosque as well for the devout worshippers, those in iʿtikāf, wayfarers, the poor, and the destitute ؓ. Abū Bakr used to stand, when giving a sermon, on the step below the step upon which the Messenger of God ﷺ used to stand. When ʿUmar took office, he descended another step below the step of Abū Bakr ؓ. When ʿUthmān took office, he said: “This is becoming too long,” and he ascended to the step upon which the Messenger of God ﷺ used to give sermons. He also added the first adhān on Friday before the adhān that used to be given in front of the Messenger of God ﷺ when he sat upon the pulpit. The first ruling in which he judged As for the first case in which he ruled, it was the affair of ʿUbayd Allāh b. ʿUmar, namely that he went out in the morning against the daughter of Abū Luʾluʾah, the killer of ʿUmar, and killed her; and he struck a Christian man called Jufaynah with the sword and killed him; and he struck al-Hurmuzān, who had been the commander of Tustar, and killed him. It had been said that the two of them had conspired with Abū Luʾluʾah to kill ʿUmar, but God knows best. ʿUmar had ordered him to be imprisoned so that the caliph after him might judge his case. When ʿUthmān took charge and sat for the people, the first matter brought before him for judgment was the affair of ʿUbayd Allāh. ʿAlī said: “It is not justice to leave him.” He ordered that he be killed. Some of the Emigrants said: “His father was killed yesterday, and he is to be killed today!” ʿAmr b. al-ʿĀṣ said: “O Commander of the Faithful, God has absolved you of that. It is a case that did not occur in your days, so put it aside.” So ʿUthmān, ؓ, paid the blood money for those slain from his own wealth, because their affair belonged to him, since they had no heir except the public treasury, and the imam may deem what is most fitting in that matter. He released ʿUbayd Allāh. They said: When Ziyād b. Labīd al-Bayāḍī saw ʿUbayd Allāh b. ʿUmar, he would say: Alas, O ʿUbayd Allāh, you have no escape and no refuge from the son of Arwā, nor any protection. You shed blood, by God, unlawfully, forbidden blood, and the killing of al-Hurmuzān is a grave matter for him. For no reason, other than that a speaker said: “Do you suspect al-Hurmuzān concerning ʿUmar?” A fool replied, while misfortunes are many: “Yes, I suspect him; he pointed and he ordered.” The slave’s weapon was in the hollow of his house, turning it over, while the matter is judged by its order. He said: ʿUbayd Allāh b. ʿUmar complained to ʿUthmān about Ziyād, so ʿUthmān summoned Ziyād b. Labīd, and Ziyād proceeded to say about ʿUthmān: Abā ʿAmr, ʿUbayd Allāh is a pledge; do not doubt concerning the killing of al-Hurmuzān. For if you pardon the crime for him, while the causes of error are two horses in a race, would you pardon when you have pardoned without right? Then you have no power over what is abandoned by two hands. He said: ʿUthmān forbade him from that and rebuked him, so Ziyād b. Labīd fell silent concerning what he used to say. Then ʿUthmān b. ʿAffān wrote to his governors in the garrison cities: the commanders of war and the imams of the prayers, and the trustees of the treasuries, commanding them to do good, forbidding them from evil, urging them to obey God and obey His Messenger, and inciting them to follow and to abandon innovation.
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