Tarikh (al-Tabari) 1993
The Caliphate of ʿUthmān b. ʿAffān
ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَعِشْرِينَ عَزْلِ أَبِي مُوسَى عَنِ الْبَصْرَةِ وَاسْتِعْمَالِ ابْنِ عَامِرٍ عَلَيْهَا قِيلَ فِي هَذِهِ السَّنَةِ عَزَلَ عُثْمَانُ أَبَا مُوسَى الْأَشْعَرِيَّ عَنِ الْبَصْرَةِ، وَاسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ عَامِرِ بْنِ كَرِيزِ بْنِ رَبِيعَةَ بْنِ حَبِيبِ بْنِ عَبْدِ شَمْسٍ ( وَهُوَ ابْنُ خَالِ عُثْمَانَ )، وَقِيلَ: كَانَ ذَلِكَ لِثَلَاثِ سِنِينَ مَضَتْ مِنْ خِلَافَةِ عُثْمَانَ. وَكَانَ سَبَبُ عَزْلِهِ أَنَّ أَهْلَ إِيذَجَ وَالْأَكْرَادِ كَفَرُوا فِي السَّنَةِ الثَّالِثَةِ مِنْ خِلَافَةِ عُثْمَانَ، فَنَادَى أَبُو مُوسَى فِي النَّاسِ وَحَضَّهُمْ عَلَى الْجِهَادِ، وَذَكَرَ مَنْ فَضَّلَ الْجِهَادَ مَاشِيًا، فَحَمَلَ نَفَرٌ عَلَى دَوَابِّهِمْ وَأَجْمَعُوا عَلَى أَنْ يَخْرُجُوا رَجَّالَةً. وَقَالَ آخَرُونَ: لَا نُعَجِّلُ بِشَيْءٍ حَتَّى نَنْظُرَ مَا يَصْنَعُ، فَإِنْ أَشْبَهَ قَوْلُهُ فِعْلَهُ فَعَلْنَا كَمَا يَفْعَلُ. فَلَمَّا خَرَجَ أَخْرَجَ ثَقَلَهُ مِنْ قَصْرِهِ عَلَى أَرْبَعِينَ بَغْلًا، فَتَعَلَّقُوا بِعِنَانِهِ وَقَالُوا: احْمِلْنَا عَلَى بَعْضِ هَذِهِ الْفُضُولِ، وَارْغَبْ فِي الْمَشْيِ كَمَا رَغَّبْتَنَا. فَضَرَبَ الْقَوْمَ بِسَوْطِهِ، فَتَرَكُوا دَابَّتَهُ، فَمَضَى. وَأَتَوْا عُثْمَانَ فَاسْتَعْفَوْهُ مِنْهُ وَقَالُوا: مَا كُلُّ مَا نَعْلَمُ نُحِبُّ أَنْ تَسْأَلَنَا عَنْهُ، فَأَبْدِلْنَا بِهِ. فَقَالَ: مَنْ تُحِبُّونَ ؟ فَقَالَ غَيْلَانُ بْنُ خَرَشَةَ: فِي كُلِّ أَحَدٍ عِوَضٌ مِنْ هَذَا الْعَبْدِ الَّذِي قَدْ أَكَلَ أَرْضَنَا ! أَمَا مِنْكُمْ خَسِيسٌ فَتَرْفَعُوهُ ؟ أَمَا مِنْكُمْ فَقِيرٌ فَتُجِيرُوهُ ؟ يَا مَعْشَرَ قُرَيْشٍ، حَتَّى مَتَى يَأْكُلُ هَذَا الشَّيْخُ الْأَشْعَرِيُّ هَذِهِ الْبِلَادَ ؟ فَانْتَبَهَ لَهَا عُثْمَانُ، فَعَزَلَ أَبَا مُوسَى وَوَلَّى عَبْدَ اللَّهِ بْنَ عَامِرِ بْنِ كُرَيْزٍ. فَلَمَّا سَمِعَ أَبُو مُوسَى قَالَ: يَأْتِيكُمْ غُلَامٌ خَرَّاجٌ وَلَّاجٌ، كَرِيمُ الْجَدَّاتِ وَالْخَالَاتِ وَالْعَمَّاتِ، يُجْمَعُ لَهُ الْجُنْدَانُ. ( وَكَانَ عُمْرُ ابْنِ عَامِرٍ خَمْسًا وَعِشْرِينَ سَنَةً )، وَجُمِعَ لَهُ جُنْدُ أَبِي مُوسَى وَجُنْدُ عُثْمَانَ بْنِ أَبِي الْعَاصِ الثَّقَفِيِّ مِنْ عُمَانَ وَالْبَحْرَيْنِ. عماله في هذه السنة وَاسْتَعْمَلَ عَلَى خُرَاسَانَ عُمَيْرَ بْنَ عُثْمَانَ بْنِ سَعْدٍ، وَعَلَى سِجِسْتَانَ عَبْدَ اللَّهِ بْنَ عُمَيْرٍ اللَّيْثِيَّ، وَهُوَ مِنْ ثَعْلَبَةَ، فَأَثْخَنَ فِيهَا إِلَى كَابُلَ، وَأَثْخَنَ عُمَيْرٌ فِي خُرَاسَانَ، حَتَّى بَلَغَ فَرْغَانَةَ، لَمْ يَدَعْ دُونَهَا كُورَةً إِلَّا أَصْلَحَهَا، وَبَعَثَ إِلَى مُكْرَانَ عُبَيْدَ اللَّهِ بْنَ مَعْمَرٍ، فَأَثْخَنَ فِيهَا حَتَّى بَلَغَ النَّهْرَ، وَبَعَثَ عَلَى كَرْمَانَ عَبْدَ الرَّحْمَنِ بْنَ عُبَيْسٍ، وَبَعَثَ إِلَى الْأَهْوَازِ وَفَارِسَ نَفَرًا، ثُمَّ عَزَلَ عَبْدَ اللَّهِ بْنَ عُمَيْرٍ، وَاسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ عَامِرٍ فَأَقَرَّهُ عَلَيْهَا سَنَةً ثُمَّ عَزَلَهُ، وَاسْتَعْمَلَ عَاصِمَ بْنَ عَمْرٍو وَعَزَلَ عَبْدَ الرَّحْمَنِ بْنَ عُبَيْسٍ، وَأَعَادَ عَدِيَّ بْنَ سُهَيْلِ بْنِ عَدِيٍّ، وَصَرَفَ عُبَيْدَ اللَّهِ بْنَ مَعْمَرٍ إِلَى فَارِسَ، وَاسْتَعْمَلَ مَكَانَهُ عُمَيْرَ بْنَ عُثْمَانَ، وَاسْتَعْمَلَ عَلَى خُرَاسَانَ أُمَيْرَ بْنَ أَحْمَرَ الْيَشْكُرِيَّ، وَاسْتَعْمَلَ عَلَى سِجِسْتَانَ سَنَةَ أَرْبَعٍ عِمْرَانَ بْنَ الْفُضَيْلِ الْبَرْجَمِيَّ. وَمَاتَ عَاصِمُ بْنُ عَمْرٍو بِكَرْمَانَ. انْتِقَاضِ أَهْلِ فَارِسَ وفتح اصطخر وجور ثُمَّ إِنَّ أَهْلَ فَارِسَ انْتَفَضُوا وَنَكَثُوا بِعُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ، فَسَارَ إِلَيْهِمْ، فَالْتَقَوْا عَلَى بَابِ إِصْطَخْرَ، فَقُتِلَ عُبَيْدُ اللَّهِ وَانْهَزَمَ الْمُسْلِمُونَ، وَبَلَغَ الْخَبَرُ عَبْدَ اللَّهِ بْنَ عَامِرٍ، فَاسْتَنْفَرَ أَهْلَ الْبَصْرَةِ وَسَارَ بِالنَّاسِ إِلَى فَارِسَ فَالْتَقَوْا بِإِصْطَخْرَ، وَكَانَ عَلَى مَيْمَنَتِهِ أَبُو بَرْزَةَ الْأَسْلَمِيُّ، وَعَلَى مَيْسَرَتِهِ مَعْقِلُ بْنُ يَسَارٍ، وَعَلَى الْخَيْلِ عِمْرَانُ بْنُ الْحُصَيْنِ، وَلِكُلِّهِمْ صُحْبَةٌ، وَاشْتَدَّ الْقِتَالُ، فَانْهَزَمَ الْفُرْسُ وَقُتِلَ مِنْهُمْ مَقْتَلَةٌ عَظِيمَةٌ، وَفُتِحَتْ إِصْطَخْرُ عَنْوَةً، وَأَتَى دَارَابْجِرْدَ وَقَدْ غَدَرَ أَهْلُهَا فَفَتَحَهَا، وَسَارَ إِلَى مَدِينَةِ جُورَ، وَهِيَ أَرْدَشِيرُ خُرَّهْ، فَانْتَقَضَتْ إِصْطَخْرُ فَلَمْ يَرْجِعْ، وَتَمَّمَ السَّيَرَ إِلَى جُورَ وَحَاصَرَهَا، وَكَانَ هَرِمُ بْنُ حَيَّانَ مُحَاصِرًا لَهَا، وَكَانَ الْمُسْلِمُونَ يُحَاصِرُونَهَا وَيَنْصَرِفُونَ عَنْهَا فَيَأْتُونَ إِصْطَخْرَ وَيَغْزُونَ نَوَاحِيَ كَانَتْ تَنْتَقِضُ عَلَيْهِمْ، فَلَمَّا نَزَلَ ابْنُ عَامِرٍ عَلَيْهَا فَتَحَهَا. وَكَانَ سَبَبُ فَتْحِهَا أَنَّ بَعْضَ الْمُسْلِمِينَ قَامَ يُصَلِّي ذَاتَ لَيْلَةٍ، وَإِلَى جَانِبِهِ جِرَابٌ لَهُ فِيهِ خُبْزٌ وَلَحْمٌ، فَجَاءَ كَلْبٌ فَجَرَّهُ وَعَدَا بِهِ حَتَّى دَخَلَ الْمَدِينَةَ مِنْ مَدْخَلٍ لَهَا خَفِيٍّ، فَلَزِمَ الْمُسْلِمُونَ ذَلِكَ الْمَدْخَلَ حَتَّى دَخَلُوهَا مِنْهُ وَفَتَحُوهَا عَنْوَةً. فَلَمَّا فَرَغَ مِنْهَا ابْنُ عَامِرٍ عَادَ إِلَى إِصْطَخْرَ فَفَتَحَهَا عَنْوَةً بَعْدَ أَنْ حَاصَرَهَا وَاشْتَدَّ الْقِتَالُ عَلَيْهَا، وَرُمِيَتْ بِالْمَجَانِيقِ، وَقَتَلَ بِهَا خَلْقًا كَثِيرًا مِنَ الْأَعَاجِمِ، وَأُفْنِيَ أَكْثَرُ أَهْلِ الْبُيُوتَاتِ وَوُجُوهُ الْأَسَاوِرَةِ، وَكَانُوا قَدْ لَجَئُوا إِلَيْهَا. وَقِيلَ: إِنَّ أَهْلَ إِصْطَخْرَ لَمَّا نَكَثُوا عَادَ إِلَيْهَا ابْنُ عَامِرٍ قَبْلَ وُصُولِهِ إِلَى جُورَ، فَمَلَكَهَا عَنْوَةً، وَعَادَ إِلَى جُورَ فَأَتَى دَارَابْجِرْدَ فَمَلَكَهَا، وَكَانَتْ مُنْتَقِضَةً أَيْضًا، وَوَطِئَ أَهْلَ فَارِسَ وَطْأَةً لَمْ يَزَالُوا مِنْهَا فِي ذُلٍّ، وَكَتَبَ إِلَى عُثْمَانَ بِالْخَبَرِ، فَكَتَبَ إِلَيْهِ أَنْ يَسْتَعْمِلَ عَلَى بِلَادِ فَارِسَ هَرِمَ بْنَ حَيَّانَ الْيَشْكُرِيَّ، وَهَرِمَ بْنَ حَيَّانَ الْعَبْدِيَّ، وَالْخِرِّيتَ بْنَ رَاشِدٍ، وَالْمِنْجَابَ بْنَ رَاشِدٍ، وَالتُّرْجُمَانَ الْهُجَيْمِيَّ، وَأَمَرَهُ أَنْ يُفَرِّقَ كُوَرَ خُرَاسَانَ عَلَى جَمَاعَةٍ، فَيَجْعَلَ الْأَحْنَفَ عَلَى الْمَرْوَيْنِ، وَحَبِيبَ بْنَ قُرَّةَ الْيَرْبُوعِيَّ عَلَى بَلْخَ، وَخَالِدَ بْنَ عَبْدِ اللَّهِ بْنِ زُهَيْرٍ عَلَى هَرَاةَ، وَأُمَيْرَ بْنَ أَحْمَرَ عَلَى طُوسَ، وَقَيْسَ بْنَ هُبَيْرَةَ السُّلَمِيَّ عَلَى نَيْسَابُورَ، وَبِهِ تَخَرَّجَ عَبْدُ اللَّهِ بْنُ خَازِمٍ، وَهُوَ ابْنُ عَمِّهِ، ثُمَّ جَمَعَهَا عُثْمَانُ قَبْلَ مَوْتِهِ لِقَيْسٍ، وَاسْتَعْمَلَ أُمَيْرَ بْنَ أَحْمَرَ عَلَى سِجِسْتَانَ، ثُمَّ جَعَلَ عَلَيْهَا عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ، وَهُوَ مِنْ آلِ حَبِيبِ بْنِ عَبْدِ شَمْسٍ، فَمَاتَ عُثْمَانُ وَهُوَ عَلَيْهَا، وَمَاتَ وَعِمْرَانُ عَلَى مُكْرَانَ، وَعُمَيْرُ بْنُ عُثْمَانَ بْنِ سَعْدٍ عَلَى فَارِسَ، وَابْنُ كِنْدِيرَ الْقُشَيْرِيُّ عَلَى كَرْمَانَ. ثُمَّ وَفَّدَ قَيْسُ بْنُ الْهَيْثَمِ عَبْدَ اللَّهِ بْنَ خَازِمٍ إِلَى ابْنِ عَامِرٍ فِي زَمَنِ عُثْمَانَ، وَكَانَ ابْنُ عَامِرٍ يُكْرِمُهُ، فَقَالَ لِابْنِ عَامِرٍ: اكْتُبْ لِي عَلَى خُرَاسَانَ عَهْدًا إِنْ خَرَجَ عَنْهَا قَيْسٌ. فَفَعَلَ، فَرَجَعَ إِلَى خُرَاسَانَ، فَلَمَّا قُتِلَ عُثْمَانُ وَجَاشَ الْعَدُوُّ قَالَ ابْنُ خَازِمٍ لِقَيْسٍ: الرَّأْيُ أَنْ تَخْلُفَنِي وَتَمْضِيَ حَتَّى تَنْظُرَ فِيمَا يَنْظُرُونَ فِيهِ، فَفَعَلَ، فَأَخْرَجَ ابْنُ خَازِمٍ بَعْدَهُ عَهْدًا بِخِلَافَتِهِ وَثَبَتَ عَلَى خُرَاسَانَ إِلَى أَنْ قَامَ عَلِيُّ بْنُ أَبِي طَالِبٍ. وَغَضِبَ قَيْسٌ مِنْ صَنِيعِ ابْنِ خَازِمٍ. الزِّيَادَةِ فِي مَسْجِدِ النَّبِيِّ ﷺ فِي هَذِهِ السَّنَةِ زَادَ عُثْمَانُ فِي مَسْجِدِ النَّبِيِّ ﷺ فِي رَبِيعٍ الْأَوَّلِ، وَكَانَ يَنْقُلُ الْجِصَّ مِنْ بَطْنِ نَخْلٍ، وَبَنَاهُ بِالْحِجَارَةِ الْمَنْقُوشَةِ، وَجَعَلَ عُمُدَهُ مِنْ حِجَارَةٍ فِيهَا رَصَاصٌ، وَجَعَلَ طُولَهُ سِتِّينَ وَمِائَةِ ذِرَاعٍ، وَعَرْضَهُ خَمْسِينَ وَمِائَةِ ذِرَاعٍ، وَجَعَلَ أَبْوَابَهُ عَلَى مَا كَانَتْ أَيَّامَ عُمَرَ سِتَّةَ أَبْوَابٍ. إِتْمَامِ عُثْمَانَ الصَّلَاةَ بِجَمْعٍ وَأَوَّلِ مَا تَكَلَّمَ النَّاسُ فِيهِ حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ عُثْمَانُ، وَضَرَبَ فُسْطَاطَهُ بِمِنًى، وَكَانَ أَوَّلَ فُسْطَاطٍ ضَرَبَهُ عُثْمَانُ بِمِنًى، وَأَتَمَّ الصَّلَاةَ بِهَا وَبِعَرَفَةَ، فَكَانَ أَوَّلَ مَا تَكَلَّمَ بِهِ النَّاسُ فِي عُثْمَانَ ظَاهِرًا حِينَ أَتَمَّ الصَّلَاةَ بِمِنًى، فَعَابَ ذَلِكَ غَيْرُ وَاحِدٍ مِنَ الصَّحَابَةِ، وَقَالَ لَهُ عَلِيٌّ: مَا حَدَثَ أَمْرٌ وَلَا قَدُمَ عَهْدٌ، وَلَقَدْ عَهِدْتُ النَّبِيَّ ﷺ، وَأَبَا بَكْرٍ وَعُمَرَ يُصَلُّونَ رَكْعَتَيْنِ وَأَنْتَ صَدْرًا مِنْ خِلَافَتِكَ، فَمَا أَدْرِي مَا تَرْجِعُ إِلَيْهِ. فَقَالَ: رَأْيٌ رَأَيْتُهُ. وَبَلَغَ الْخَبَرُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ وَكَانَ مَعَهُ، فَجَاءَهُ وَقَالَ لَهُ: أَلَمْ تُصَلِّ فِي هَذَا الْمَكَانِ مَعَ رَسُولِ اللَّهِ ﷺ، وَأَبِي بَكْرٍ وَعُمَرَ رَكْعَتَيْنِ وَصَلَّيْتَ أَنْتَ رَكْعَتَيْنِ ؟ قَالَ: بَلَى وَلَكِنِّي أُخْبِرْتُ أَنَّ بَعْضَ مَنْ حَجَّ مِنَ الْيَمَنِ وَجُفَاةِ النَّاسِ قَالُوا: إِنَّ الصَّلَاةَ لِلْمُقِيمِ رَكْعَتَانِ، وَاحْتَجُّوا بِصَلَاتِي، وَقَدِ اتَّخَذْتُ بِمَكَّةَ أَهْلًا وَلِي بِالطَّائِفِ مَالٌ. فَقَالَ عَبْدُ الرَّحْمَنِ: مَا فِي هَذَا عُذْرٌ، أَمَّا قَوْلُكَ: اتَّخَذْتُ بِهَا أَهْلًا، فَإِنَّ زَوْجَكَ بِالْمَدِينَةِ تَخْرُجُ بِهَا إِذَا شِئْتَ، وَإِنَّمَا تَسْكُنُ بِسُكْنَاكَ، وَأَمَّا مَالُكَ بِالطَّائِفِ فَبَيْنَكَ وَبَيْنَهُ مَسِيرَةُ ثَلَاثِ لَيَالٍ، وَأَمَّا قَوْلُكَ عَنْ حَاجِّ الْيَمَنِ وَغَيْرِهِمْ، فَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ، يَنْزِلُ عَلَيْهِ الْوَحْيُ وَالْإِسْلَامُ قَلِيلٌ، ثُمَّ أَبُو بَكْرٍ وَعُمَرُ، فَصَلَّوْا رَكْعَتَيْنِ وَقَدْ ضَرَبَ الْإِسْلَامُ بِجِرَانِهِ. فَقَالَ عُثْمَانُ: هَذَا رَأْيٌ رَأَيْتُهُ. فَخَرَجَ عَبْدُ الرَّحْمَنِ فَلَقِيَ ابْنَ مَسْعُودٍ فَقَالَ: أَبَا مُحَمَّدٍ، غُيِّرَ مَا تَعْلَمُ. قَالَ: فَمَا أَصْنَعُ ؟ قَالَ: اعْمَلْ بِمَا تَرَى وَتَعْلَمُ. فَقَالَ ابْنُ مَسْعُودٍ: الْخِلَافُ شَرٌّ وَقَدْ صَلَّيْتُ بِأَصْحَابِي أَرْبَعًا. فَقَالَ عَبْدُ الرَّحْمَنِ: قَدْ صَلَّيْتُ بِأَصْحَابِي رَكْعَتَيْنِ وَأَمَّا الْآنُ فَسَوْفَ أُصَلِّي أَرْبَعًا. وَقِيلَ: كَانَ ذَلِكَ سَنَةَ ثَلَاثِينَ. رجم عثمان ؓ امرأة من جهينة وَفِي هَذِهِ السَّنَةِ رَجَمَ عُثْمَانُ امْرَأَةً مِنْ جُهَيْنَةَ دَخَلَتْ عَلَى زَوْجِهَا فَوَلَدَتْ لَهُ فِي سِتَّةِ أَشْهُرٍ ، فَدَخَلَ عَلَيْهِ عَلِيٌّ فَقَالَ: إِنَّ اللَّهَ يَقُولُ: وَحَمْلُهُ وَفِصَالُهُ ثَلاثُونَ شَهْرًا. فَأَرْسَلَ فِي أَثَرِهَا فَإِذَا قَدْ رُجِمَتْ. قَالَهُ مُحَمَّدُ بْنُ حَبِيبٍ.
Translation
✧ Then the Year Twenty-Nine Began The dismissal of Abū Mūsā from al-Baṣrah and the appointment of Ibn ʿĀmir over it It was said that in this year ʿUthmān dismissed Abū Mūsā al-Ashʿarī from al-Baṣrah and appointed ʿAbd Allāh b. ʿĀmir b. Kurayz b. Rabīʿah b. Ḥabīb b. ʿAbd Shams (who was the maternal cousin of ʿUthmān). It was also said that this occurred three years into the caliphate of ʿUthmān. The reason for his dismissal was that the people of Īdhaj and the Kurds apostatized in the third year of ʿUthmān’s caliphate. Abū Mūsā called out among the people and urged them to jihād, mentioning the virtue of fighting on foot. A group of men loaded their mounts and resolved to go out on foot. Others said: “We will not hasten to do anything until we see what he does. If his words match his deeds, we will do as he does.” When he set out, he brought out his baggage from his palace on forty mules. They seized his bridle and said: “Carry us on some of these extras, and desire to walk as you made us desire it.” He struck the people with his whip, so they let go of his mount, and he went on. They came to ʿUthmān and asked to be relieved of him, saying: “Not all that we know do we wish you to ask us about, so replace him for us.” He said: “Whom do you prefer?” Ghaylān b. Kharashah said: “In anyone there is a substitute for this servant who has devoured our land! Is there not among you one of low rank whom you could raise? Is there not among you a poor man whom you could enrich? O assembly of Quraysh, until when will this old Ashʿarī devour these lands?” ʿUthmān took notice of this, so he dismissed Abū Mūsā and appointed ʿAbd Allāh b. ʿĀmir b. Kurayz. When Abū Mūsā heard of it, he said: “There comes to you a young man who goes out and comes in, noble in grandmothers, maternal aunts, and paternal aunts; the two armies will be gathered for him.” (Ibn ʿĀmir was twenty-five years old.) The army of Abū Mūsā and the army of ʿUthmān b. Abī al-ʿĀṣ al-Thaqafī from ʿUmān and al-Baḥrayn were gathered for him. His governors in this year He appointed over Khurāsān ʿUmayr b. ʿUthmān b. Saʿd, and over Sijistān ʿAbd Allāh b. ʿUmayr al-Laythī, who was of Thaʿlabah. He wrought havoc there as far as Kābul, and ʿUmayr wrought havoc in Khurāsān until he reached Farghānah, leaving no district short of it but that he set it right. He sent to Mukrān ʿUbayd Allāh b. Maʿmar, who wrought havoc there until he reached the river. He appointed over Kirmān ʿAbd al-Raḥmān b. ʿ Ubays, and sent a number of men to al-Ahwāz and Fāris. Then he dismissed ʿAbd Allāh b. ʿUmayr and appointed ʿAbd Allāh b. ʿĀmir, confirming him over it for a year, then dismissed him and appointed ʿĀṣim b. ʿAmr. He dismissed ʿAbd al-Raḥmān b. ʿ Ubays and reappointed ʿAdī b. Suhayl b. ʿAdī. He transferred ʿUbayd Allāh b. Maʿmar to Fāris and appointed in his place ʿUmayr b. ʿUthmān. He appointed over Khurāsān Umayr b. Aḥmar al-Yashkurī, and over Sijistān in the year four (i.e., 30 AH) ʿImrān b. al-Fuḍayl al-Barjamī. ʿĀṣim b. ʿAmr died in Kirmān. The revolt of the people of Fāris and the conquest of Iṣṭakhr and Jūr Then the people of Fāris revolted and broke their pact with ʿUbayd Allāh b. Maʿmar. He marched against them, and they met at the gate of Iṣṭakhr. ʿUbayd Allāh was killed and the Muslims were routed. The news reached ʿAbd Allāh b. ʿĀmir, so he called for a general mobilization among the people of al-Baṣrah and marched with the people to Fāris. They met at Iṣṭakhr. On his right wing was Abū Barzah al-Aslamī, on his left wing Maʿqil b. Yasār, and over the cavalry ʿImrān b. al-Ḥuṣayn—all of them were Companions. The fighting intensified, and the Persians were routed with a great slaughter. Iṣṭakhr was conquered by force. He came to Dārābjird, whose people had acted treacherously, and conquered it. He marched to the city of Jūr, which is Ardasīr Khurrah. Iṣṭakhr revolted, but he did not turn back. He continued the march to Jūr and besieged it. Harim b. Ḥayyān was already besieging it. The Muslims had been besieging it and then withdrawing from it, going to Iṣṭakhr and raiding areas that had revolted against them. When Ibn ʿĀmir encamped against it, he conquered it. The reason for its conquest was that one of the Muslims stood to pray one night, and beside him was a leather bag of his containing bread and meat. A dog came and dragged it away and ran off with it until it entered the city through a hidden entrance. The Muslims kept to that entrance until they entered through it and conquered the city by force. When Ibn ʿĀmir had finished with it, he returned to Iṣṭakhr and conquered it by force after besieging it and intense fighting. It was bombarded with mangonels, and he killed in it a great number of non-Arabs. Most of the noble houses and the chiefs of the asāwirah who had sought refuge there were annihilated. It was said that when the people of Iṣṭakhr broke their pact, Ibn ʿĀmir returned to it before reaching Jūr, took it by force, then returned to Jūr, came to Dārābjird, and took it—it had also revolted. He trod upon the people of Fāris with a crushing blow from which they remained in humiliation. He wrote to ʿUthmān with the news, and ʿUthmān wrote to him to appoint over the lands of Fāris Harim b. Ḥayyān al-Yashkurī, Harim b. Ḥayyān al-ʿAbdī, al-Khirrīt b. Rāshid, al-Minjāb b. Rāshid, and al-Turjumān al-Hujaymī. He ordered him to distribute the districts of Khurāsān among a group: to place al-Aḥnaf over the two Marws, Ḥabīb b. Qurrah al-Yarbūʿī over Balkh, Khālid b. ʿAbd Allāh b. Zuhayr over Harāt, Umayr b. Aḥmar over Ṭūs, and Qays b. Hubayrah al-Sulamī over Naysābūr. Through him ʿAbd Allāh b. Khāzim, who was his paternal cousin, rose to prominence. Then ʿUthmān, before his death, united them under Qays. He appointed Umayr b. Aḥmar over Sijistān, then placed over it ʿAbd al-Raḥmān b. Samurah, who was of the family of Ḥabīb b. ʿAbd Shams. ʿUthmān died while he was over it. He died while ʿImrān was over Mukrān, ʿUmayr b. ʿUthmān b. Saʿd over Fāris, and Ibn Kindīr al-Qushayrī over Kirmān. Then Qays b. al-Haytham sent ʿAbd Allāh b. Khāzim as a delegate to Ibn ʿĀmir in the time of ʿUthmān. Ibn ʿĀmir used to honor him. He said to Ibn ʿĀmir: “Write for me a covenant of appointment over Khurāsān in case Qays leaves it.” He did so, and he returned to Khurāsān. When ʿUthmān was killed and the enemy surged, Ibn Khāzim said to Qays: “The right course is that you leave me as your deputy and go on until you see what they are considering.” He did so. Ibn Khāzim then produced the covenant of his succession and remained firm over Khurāsān until ʿAlī b. Abī Ṭālib arose. Qays was angered by Ibn Khāzim’s deed. The expansion of the Prophet’s Mosque ﷺ In this year, in Rabīʿ al-Awwal, ʿUthmān expanded the Mosque of the Prophet ﷺ. He transported plaster from the interior of Naḫl and built it with carved stones. He made its pillars of stones containing lead. He made its length one hundred sixty cubits and its width one hundred fifty cubits, and he made its doors as they were in the days of ʿUmar—six doors. ʿUthmān’s completion of the prayer at Jamʿ and the first open criticism of him In this year ʿUthmān led the people in the ḥajj and pitched his tent at Minā. It was the first tent ʿUthmān pitched at Minā. He completed the prayer there and at ʿArafah. The first open criticism of ʿUthmān occurred when he completed the prayer at Minā. More than one of the Companions objected to that. ʿAlī said to him: “No new matter has occurred, nor has a long time passed. I knew the Prophet ﷺ, Abū Bakr, and ʿUmar to pray two rakʿahs, and you did so at the beginning of your caliphate. I do not know what you are reverting to.” He said: “It is an opinion I have formed.” The news reached ʿAbd al-Raḥmān b. ʿAwf, who was with him. He came to him and said: “Did you not pray in this place with the Messenger of Allah ﷺ, Abū Bakr, and ʿUmar two rakʿahs, and did you yourself pray two rakʿahs?” He said: “Yes, but I was informed that some of those from Yemen who performed the ḥajj and some of the uncouth people said: ‘The prayer for a resident is two rakʿahs,’ citing my prayer as evidence. I have taken a family in Makkah and I have property in al-Ṭāʾif.” ʿAbd al-Raḥmān said: “There is no excuse in this. As for your saying ‘I have taken a family there,’ your wife is in al-Madīnah; you take her out whenever you wish, and you reside where you reside. As for your property in al-Ṭāʾif, between you and it is a journey of three nights. As for your saying about the pilgrims of Yemen and others, the Messenger of Allah ﷺ—while revelation descended upon him and Islam was few—then Abū Bakr and ʿUmar prayed two rakʿahs, and Islam had become firmly established.” ʿUthmān said: “This is an opinion I have formed.” ʿAbd al-Raḥmān went out and met Ibn Masʿūd and said: “Abū Muḥammad, what you know has been changed.” He said: “What should I do?” He said: “Act according to what you see and know.” Ibn Masʿūd said: “Opposition is evil. I have prayed four rakʿahs with my companions.” ʿAbd al-Raḥmān said: “I have prayed two rakʿahs with my companions, but now I will pray four.” It was said that this was in the year thirty. The stoning by ʿUthmān ؓ of a woman from Juhaynah In this year ʿUthmān stoned a woman from Juhaynah who had entered upon her husband and gave birth for him after six months. ʿAlī entered upon him and said: “Allah says: ‘And his bearing and his weaning is thirty months’” (Q 46:15). He sent after her, but she had already been stoned. This was stated by Muḥammad b. Ḥabīb.
Grades by grader
No grade is recorded for this wording.