Tarikh (al-Tabari) 2022
The Caliphate of ʿUthmān b. ʿAffān
ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَثَلَاثِينَ فَفِيهَا مَقْتَلُ عُثْمَانَ بْنِ عَفَّانَ، ؓ تولية عبد الله بن سعد وعزل عمرو بن العاص وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ عَمْرَو بْنَ الْعَاصِ حِينَ عَزَلَهُ عُثْمَانُ عَنْ مِصْرَ وَوَلَّى عَلَيْهَا عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ الْخَوَارِجَ مِنَ الْمِصْرِيِّينَ كَانُوا مَحْصُورِينَ مِنْ عَمْرِو بْنِ الْعَاصِ، مَقْهُورِينَ مَعَهُ لَا يَسْتَطِيعُونَ أَنْ يَتَكَلَّمُوا بِسُوءٍ فِي خَلِيفَةٍ وَلَا أَمِيرٍ، فَمَا زَالُوا يَعْمَلُونَ عَلَيْهِ حَتَّى شَكَوْهُ إِلَى عُثْمَانَ؛ لِيَنْزِعَهُ عَنْهُمْ وَيُوَلِّيَ عَلَيْهِمْ مَنْ هُوَ أَلْيَنُ مِنْهُ، فَلَمْ يَزَلْ ذَلِكَ دَأْبُهُمْ حَتَّى عَزَلَ عَمْرًا عَنِ الْحَرْبِ وَتَرَكَهُ عَلَى الصَّلَاةِ، وَوَلَّى عَلَى الْحَرْبِ وَالْخَرَاجِ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ، ثُمَّ سَعَوْا فِيمَا بَيْنَهُمَا بِالنَّمِيمَةِ فَوَقَعَ بَيْنَهُمَا، حَتَّى كَانَ بَيْنَهُمَا كَلَامٌ قَبِيحٌ، فَأَرْسَلَ عُثْمَانُ فَجَمَعَ لِابْنِ أَبِي سَرْحٍ جَمِيعَ عِمَالَةِ مِصْرَ؛ خَرَاجَهَا وَحَرْبَهَا وَصَلَاتَهَا، وَبَعَثَ إِلَى عَمْرٍو يَقُولُ لَهُ: لَا خَيْرَ لَكَ فِي الْمَقَامِ عِنْدَ مَنْ يَكْرَهُكَ، فَاقْدُمْ إِلَيَّ. فَانْتَقَلَ عَمْرُو بْنُ الْعَاصِ إِلَى الْمَدِينَةِ وَفِي نَفْسِهِ مِنْ عُثْمَانَ أَمْرٌ عَظِيمٌ، وَشَرٌّ كَبِيرٌ، فَكَلَّمَهُ فِيمَا كَانَ مِنْ أَمْرِهِ بِنَفْسٍ، وَتَقَاوَلَا فِي ذَلِكَ، وَافْتَخَرَ عَمْرُو بْنُ الْعَاصِ بِأَبِيهِ عَلَى أَبِي عُثْمَانَ، وَأَنَّهُ كَانَ أَعَزَّ مِنْهُ، فَقَالَ لَهُ عُثْمَانُ: دَعْ هَذَا فَإِنَّهُ مِنْ أَمْرِ الْجَاهِلِيَّةِ. وَجَعَلَ عَمْرُو بْنُ الْعَاصِ يُؤَلِّبُ النَّاسَ عَلَى عُثْمَانَ. كره أهل مصر لعثمان ؓ ورد علي عليهم وَكَانَ بِمِصْرَ جَمَاعَةٌ يُبْغِضُونَ عُثْمَانَ وَيَتَكَلَّمُونَ فِيهِ بِكَلَامٍ قَبِيحٍ - عَلَى مَا قَدَّمْنَا - وَيَنْقِمُونَ عَلَيْهِ فِي عَزْلِهِ جَمَاعَةً مِنْ عِلْيَةِ الصَّحَابَةِ، وَتَوْلِيَتِهِ مَنْ دُونِهِمْ أَوْ مَنْ لَا يَصْلُحُ عِنْدَهُمْ لِلْوِلَايَةِ. وَكَرِهَ أَهْلُ مِصْرَ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ بَعْدَ عَمْرِو بْنِ الْعَاصِ، وَاشْتَغَلَ عَبْدُ اللَّهِ بْنُ سَعْدٍ عَنْهُمْ بِقِتَالِ أَهْلِ الْمَغْرِبِ وَفَتْحِهِ بِلَادَ الْبَرْبَرِ وَالْأَنْدَلُسِ وَإِفْرِيقِيَّةَ. وَنَشَأَ بِمِصْرَ طَائِفَةٌ مِنْ أَبْنَاءِ الصَّحَابَةِ يُؤَلِّبُونَ النَّاسَ عَلَى حَرْبِهِ وَالْإِنْكَارِ عَلَيْهِ، وَكَانَ عُظْمُ ذَلِكَ مُسْنَدًا إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَمُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ، حَتَّى اسْتَنْفَرَا نَحْوًا مِنْ سِتِّمِائَةِ رَاكِبٍ يَذْهَبُونَ إِلَى الْمَدِينَةِ فِي صِفَةِ مُعْتَمِرِينَ فِي شَهْرِ رَجَبٍ؛ لِيُنْكِرُوا عَلَى عُثْمَانَ، فَسَارُوا إِلَيْهَا تَحْتَ أَرْبَعِ رِفَاقٍ، وَأَمْرُ الْجَمِيعِ إِلَى أَبِي عَمْرِو بْنِ بُدَيْلِ بْنِ وَرْقَاءَ الْخُزَاعِيِّ، وَعَبْدِ الرَّحْمَنِ بْنِ عُدَيْسٍ الْبَلَوِيِّ، وَكِنَانَةَ بْنِ بِشْرٍ التُّجِيبِيِّ، وَسَوْدَانَ بْنِ حُمْرَانَ السَّكُونِيِّ، وَأَقْبَلَ مَعَهُمْ مُحَمَّدُ بْنُ أَبِي بَكْرٍ، وَأَقَامَ بِمِصْرَ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ يُؤَلِّبُ النَّاسَ وَيُدَافِعُ عَنْ هَؤُلَاءِ، وَكَتَبَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ إِلَى عُثْمَانَ يُعْلِمُهُ بِقُدُومِ هَؤُلَاءِ الْقَوْمِ إِلَى الْمَدِينَةِ مُنْكِرِينَ عَلَيْهِ فِي صِفَةِ مُعْتَمِرِينَ، فَلَمَّا اقْتَرَبُوا مِنَ الْمَدِينَةِ أَمَرَ عُثْمَانُ عَلِيَّ بْنَ أَبِي طَالِبٍ أَنْ يَخْرُجَ إِلَيْهِمْ؛ لِيَرُدَّهُمْ إِلَى بِلَادِهِمْ قَبْلَ أَنْ يَدْخُلُوا الْمَدِينَةَ. وَيُقَالُ: بَلْ نَدَبَ النَّاسَ إِلَيْهِمْ فَانْتَدَبَ عَلِيٌّ، ؓ، لِذَلِكَ فَبَعَثَهُ وَخَرَجَ مَعَهُ جَمَاعَةُ الْأَشْرَافِ وَأَمَرَهُ أَنْ يَأْخُذَ مَعَهُ عَمَّارَ بْنَ يَاسِرٍ، فَقَالَ عَلِيٌّ لِعَمَّارٍ فَأَبَى عَمَّارٌ أَنْ يَخْرُجَ مَعَهُ، فَبَعَثَ عُثْمَانُ سَعْدَ بْنَ أَبِي وَقَّاصٍ أَنْ يَذْهَبَ إِلَى عَمَّارٍ لِيُحَرِّضَهُ عَلَى الْخُرُوجِ مَعَ عَلِيٍّ إِلَيْهِمْ، فَأَبَى عَمَّارٌ كُلَّ الْإِبَاءِ، وَامْتَنَعَ أَشَدَّ الِامْتِنَاعِ، وَكَانَ مُتَغَضِّبًا عَلَى عُثْمَانَ بِسَبَبِ تَأْدِيبِهِ لَهُ عَلَى أَمْرٍ، وَضَرْبِهِ إِيَّاهُ فِي ذَلِكَ، وَذَلِكَ بِسَبَبِ شَتْمِهِ عَبَّاسَ بْنِ عُتْبَةَ بْنِ أَبِي لَهَبٍ، فَأَدَّبَهُمَا عُثْمَانُ، فَتَآمَرَ عَمَّارٌ عَلَيْهِ لِذَلِكَ، وَجَعَلَ يُحَرِّضُ النَّاسَ عَلَيْهِ، فَنَهَاهُ سَعْدُ بْنُ أَبِي وَقَّاصٍ عَنْ ذَلِكَ وَلَامَهُ عَلَيْهِ، فَلَمْ يُقْلِعْ عَنْهُ وَلَمْ يَرْجِعْ وَلَمْ يَنْزِعْ، فَانْطَلَقَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِلَيْهِمْ وَهُمْ بِالْجُحْفَةِ، وَكَانُوا يُعَظِّمُونَهُ وَيُبَالِغُونَ فِي أَمْرِهِ، فَرَدَّهُمْ وَأَنَّبَهُمْ وَشَتَمَهُمْ، فَرَجَعُوا عَلَى أَنْفُسِهِمْ بِالْمَلَامَةِ، وَقَالُوا: هَذَا الَّذِي تُحَارِبُونَ الْأَمِيرَ بِسَبَبِهِ، وَتَحْتَجُّونَ عَلَيْهِ بِهِ. وَيُقَالُ: إِنَّهُ نَاظَرَهُمْ فِي عُثْمَانَ، وَسَأَلَهُمْ مَاذَا يَنْقِمُونَ عَلَيْهِ ؟ فَذَكَرُوا أَشْيَاءَ؛ مِنْهَا أَنَّهُ حَمَى الْحِمَى، وَأَنَّهُ حَرَقَ الْمَصَاحِفَ، وَأَنَّهُ أَتَمَّ الصَّلَاةَ، وَأَنَّهُ وَلَّى الْأَحْدَاثَ الْوِلَايَاتِ، وَتَرَكَ الصَّحَابَةَ الْأَكَابِرَ، وَأَعْطَى بَنِي أُمَيَّةَ أَكْثَرَ مِنَ النَّاسِ، فَأَجَابَ عَلِيٌّ عَنْ ذَلِكَ فَقَالَ: أَمَّا الْحِمَى فَإِنَّمَا حَمَاهُ لِإِبِلِ الصَّدَقَةِ لِتَسْمَنَ، وَلَمْ يَحْمِهِ لِإِبِلِهِ وَلَا لِغَنَمِهِ، وَقَدْ حَمَاهُ عُمَرُ مِنْ قَبْلِهِ، وَأَمَّا الْمَصَاحِفُ فَإِنَّمَا حَرَقَ مَا وَقَعَ فِيهِ اخْتِلَافٌ، وَأَبْقَى لَهُمُ الْمُتَّفَقَ عَلَيْهِ، كَمَا ثَبَتَ فِي الْعَرْضَةِ الْأَخِيرَةِ، وَأَمَّا إِتْمَامُهُ الصَّلَاةَ بِمَكَّةَ فَإِنَّهُ كَانَ قَدْ تَأَهَّلَ بِهَا وَنَوَى الْإِقَامَةَ فَأَتَمَّهَا، وَأَمَّا تَوْلِيَتُهُ الْأَحْدَاثَ فَلَمْ يُوَلِّ إِلَّا رَجُلًا سَوِيًّا عَدْلًا، وَقَدْ وَلَّى رَسُولُ اللَّهِ، ﷺ، عَتَّابَ بْنَ أُسِيدٍ عَلَى مَكَّةَ وَهُوَ ابْنُ عِشْرِينَ سَنَةً، وَوَلَّى أُسَامَةَ بْنَ زَيْدِ بْنِ حَارِثَةَ وَطَعَنَ النَّاسِ فِي إِمَارَتِهِ فَقَالَ: إِنَّهُ لَخَلِيقٌ لِلْإِمَارَةِ. وَأَمَّا إِيثَارُهُ قَوْمَهُ بَنِي أُمَيَّةَ فَقَدْ كَانَ رَسُولُ اللَّهِ، ﷺ، يُؤْثِرُ قُرَيْشًا عَلَى النَّاسِ، وَوَاللَّهِ لَوْ أَنَّ مِفْتَاحَ الْجَنَّةِ بِيَدِي لَأَدْخَلْتُ بَنِي أُمَيَّةَ إِلَيْهَا. وَيُقَالُ: إِنَّهُمْ عَتَبُوا عَلَيْهِ فِي عَمَّارٍ وَمُحَمَّدِ بْنِ أَبِي بَكْرٍ. فَذَكَرَ عُثْمَانُ عُذْرَهُ فِي ذَلِكَ، وَأَنَّهُ أَقَامَ فِيهِمَا مَا كَانَ يَجِبُ عَلَيْهِمَا. وَعَتَبُوا عَلَيْهِ فِي إِيوَائِهِ الْحَكَمَ بْنَ أَبِي الْعَاصِ، وَقَدْ نَفَاهُ رَسُولُ اللَّهِ، ﷺ، إِلَى الطَّائِفِ فَذَكَرَ أَنَّ رَسُولَ اللَّهِ، ﷺ، كَانَ قَدْ نَفَاهُ إِلَى الطَّائِفِ ثُمَّ رَدَّهُ، ثُمَّ نَفَاهُ إِلَيْهَا، قَالَ: فَقَدْ نَفَاهُ رَسُولُ اللَّهِ، ﷺ، ثُمَّ رَدَّهُ. رد عثمان على من أراد الخروج عليه وَرُوِيَ أَنَّ عُثْمَانَ خَطَبَ النَّاسَ بِهَذَا كُلِّهِ بِمَحْضَرٍ مِنَ الصَّحَابَةِ، وَجَعَلَ يَسْتَشْهِدُ بِهِمْ فَيَشْهَدُونَ لَهُ فِيمَا فِيهِ شَهَادَةٌ لَهُ. وَيُرْوَى أَنَّهُمْ بَعَثُوا طَائِفَةً مِنْهُمْ فَشَهِدُوا خُطْبَةَ عُثْمَانَ هَذِهِ، فَلَمَّا تَمَهَّدَتِ الْأَعْذَارُ وَانْزَاحَتْ عِلَلُهُمْ وَلَمْ يَبْقَ لَهُمْ شُبْهَةٌ أَشَارَ جَمَاعَةٌ مِنَ الصَّحَابَةِ عَلَى عُثْمَانَ بِتَأْدِيبِهِمْ، فَصَفَحَ عَنْهُمْ وَتَرَكَهُمْ، ؓ، وَرَدَّهُمْ إِلَى قَوْمِهِمْ، فَرَجَعُوا خَائِبِينَ مِنْ حَيْثُ أَتَوْا وَلَمْ يَنَالُوا شَيْئًا مِمَّا كَانُوا أَمَّلُوا وَرَامُوا، وَرَجَعَ عَلِيٌّ إِلَى عُثْمَانَ فَأَخْبَرَهُ بِرُجُوعِهِمْ عَنْهُ وَسَمَاعِهِمْ مِنْهُ، وَأَشَارَ عَلَى عُثْمَانَ أَنْ يَخْطُبَ النَّاسَ خُطْبَةً يَعْتَذِرُ إِلَيْهِمْ فِيهَا مِمَّا كَانَ وَقَعَ مِنَ الْأَثَرَةِ لِبَعْضِ أَقَارِبِهِ، وَيُشْهِدُهُمْ عَلَيْهِ بِأَنَّهُ قَدْ تَابَ مِنْ ذَلِكَ، وَأَنَابَ إِلَى الِاسْتِمْرَارِ عَلَى مَا كَانَ عَلَيْهِ مِنْ سِيرَةِ الشَّيْخَيْنِ قَبْلَهُ، وَأَنَّهُ لَا يَحِيدُ عَنْهَا كَمَا كَانَ الْأَمْرُ أَوَّلًا فِي مُدَّةِ سِتِّ سِنِينَ الْأُوَلِ، فَاسْتَمَعَ عُثْمَانُ هَذِهِ النَّصِيحَةَ، وَقَابَلَهَا بِالسَّمْعِ وَالطَّاعَةِ، وَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ وَخَطَبَ النَّاسَ، رَفَعَ يَدَيْهِ فِي أَثْنَاءِ الْخُطْبَةِ، وَقَالَ: اللَّهُمَّ إِنِّي أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، اللَّهُمَّ إِنِّي أَوَّلُ تَائِبٍ مِمَّا كَانَ مِنِّي. وَأَرْسَلَ عَيْنَيْهِ بِالْبُكَاءِ فَبَكَى الْمُسْلِمُونَ أَجْمَعُونَ وَحَصَلَ لِلنَّاسِ رِقَّةٌ شَدِيدَةٌ عَلَى إِمَامِهِمْ، وَأَشْهَدَ عُثْمَانُ النَّاسَ عَلَى نَفْسِهِ بِذَلِكَ، وَأَنَّهُ قَدْ لَزِمَ مَا كَانَ عَلَيْهِ الشَّيْخَانِ أَبُو بَكْرٍ وَعُمَرَ، ؓ، وَأَنَّهُ قَدْ سَبَّلَ بَابَهُ لِمَنْ أَرَادَ الدُّخُولَ عَلَيْهِ، لَا يَمْنَعُ أَحَدًا مِنْ ذَلِكَ، وَنَزَلَ فَصَلَّى بِالنَّاسِ، ثُمَّ دَخَلَ مَنْزِلَهُ وَجَعَلَ مَنْ أَرَادَ الدُّخُولَ عَلَى أَمِيرِ الْمُؤْمِنِينَ لِحَاجَةٍ أَوْ مَسْأَلَةٍ أَوْ سُؤَالٍ، لَا يُمْنَعُ أَحَدٌ مِنْ ذَلِكَ مُدَّةً. قَالَ الْوَاقِدِيُّ: فَحَدَّثَنِي عَلِيُّ بْنُ عُمَرَ عَنْ أَبِيهِ قَالَ: ثُمَّ إِنَّ عَلِيًّا جَاءَ عُثْمَانَ بَعْدَ انْصِرَافِ الْمِصْرِيِّينَ فَقَالَ لَهُ: تَكَلَّمْ كَلَامًا يَسْمَعُهُ النَّاسُ مِنْكَ وَيَشْهَدُونَ عَلَيْكَ، وَيَشْهَدُ اللَّهُ عَلَى مَا فِي قَلْبِكَ مِنَ النُّزُوعِ وَالْإِنَابَةِ، فَإِنَّ الْبِلَادَ قَدْ تَمَخَّضَتْ عَلَيْكَ، وَلَا آمَنُ رَكْبًا آخَرِينَ يَقْدَمُونَ مِنْ قِبَلِ الْكُوفَةِ فَتَقُولُ: يَا عَلِيُّ ارْكَبْ إِلَيْهِمْ. وَيَقْدَمُ آخَرُونَ مِنَ الْبَصْرَةِ فَتَقُولُ: يَا عَلِيُّ ارْكَبْ إِلَيْهِمْ. فَإِنْ لَمْ أَفْعَلْ قَطَعْتُ رَحِمَكَ وَاسْتَخْفَفْتُ بِحَقِّكَ ؟! قَالَ: فَخَرَجَ عُثْمَانُ فَخَطَبَ الْخُطْبَةَ الَّتِي نَزَعَ فِيهَا، وَأَعْلَمَ النَّاسَ مِنْ نَفْسِهِ التَّوْبَةَ فَقَامَ ; فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: أَمَّا بَعْدُ، أَيُّهَا النَّاسُ، فَوَاللَّهِ مَا عَابَ مَنْ عَابَ شَيْئًا أَجْهَلُهُ، وَمَا جِئْتُ شَيْئًا إِلَّا وَأَنَا أَعْرِفُهُ، وَلَكِنْ ضَلَّ رُشْدِي، وَلَقَدْ سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: مَنْ زَلَّ فَلْيَتُبْ، وَمَنْ أَخْطَأَ فَلْيَتُبْ، وَلَا يَتَمَادَى فِي الْهَلَكَةِ، إِنَّ مَنْ تَمَادَى فِي الْجَوْرِ كَانَ أَبْعَدَ عَنِ الطَّرِيقِ. فَأَنَا أَوَّلُ مَنِ اتَّعَظَ، أَسْتَغْفِرُ اللَّهَ مِمَّا فَعَلْتُ وَأَتُوبُ إِلَيْهِ، فَمِثْلِي نَزَعَ وَتَابَ، فَإِذَا نَزَلْتُ فَلْيَأْتِنِي أَشْرَافُكُمْ، فَوَاللَّهِ لَأَكُونَنَّ كَالْمَرْقُوقِ، إِنْ مَلَكَ صَبَرَ، وَإِنْ عُتِقَ شَكَرَ، وَمَا عَنِ اللَّهِ مَذْهَبٌ إِلَّا إِلَيْهِ. قَالَ: فَرَقَّ النَّاسُ لَهُ وَبَكَى مَنْ بَكَى، وَقَامَ إِلَيْهِ سَعِيدُ بْنُ زَيْدٍ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، اللَّهَ اللَّهَ فِي نَفْسِكَ ! فَأَتْمِمْ عَلَى مَا قُلْتَ. فَلَمَّا انْصَرَفَ عُثْمَانُ إِلَى مَنْزِلِهِ وَجَدَ بِهِ جَمَاعَةٌ مِنْ أَكَابِرِ النَّاسِ، وَجَاءَهُ مَرْوَانُ بْنُ الْحَكَمِ فَقَالَ: أَتَكَلَّمُ يَا أَمِيرَ الْمُؤْمِنِينَ أَمْ أَصْمُتُ ؟ فَقَالَتِ امْرَأَةُ عُثْمَانَ - نَائِلَةُ بِنْتُ الْفَرَافِصَةِ الْكَلْبِيَّةُ - مِنْ وَرَاءِ الْحِجَابِ: بَلِ اصْمُتْ، فَوَاللَّهِ إِنَّهُمْ لَقَاتِلُوهُ، وَلَقَدْ قَالَ مَقَالَةً لَا يَنْبَغِي لَهُ النُّزُوعُ عَنْهَا. فَقَالَ لَهَا: وَمَا أَنْتِ وَذَاكَ ! فَوَاللَّهِ لَقَدْ مَاتَ أَبُوكِ وَمَا يُحْسِنُ يَتَوَضَّأُ. فَقَالَتْ لَهُ: دَعْ ذِكْرَ الْآبَاءِ. وَنَالَتْ مِنْ أَبِيهِ الْحَكَمَ، فَأَعْرَضَ عَنْهَا مَرْوَانُ، وَقَالَ لِعُثْمَانَ: يَا أَمِيرَ الْمُؤْمِنِينَ أَتَكَلَّمُ أَمْ أَصْمُتُ ؟ فَقَالَ لَهُ عُثْمَانُ: بَلْ تَكَلَّمْ. فَقَالَ مَرْوَانُ: بِأَبِي أَنْتَ وَأُمِّي لَوَدِدْتُ أَنَّ مَقَالَتَكَ هَذِهِ كَانَتْ وَأَنْتَ مُمْتَنِعٌ مَنِيعٌ، فَكُنْتُ أَوَّلَ مَنْ رَضِيَ بِهَا وَأَعَانَ عَلَيْهَا، وَلَكِنَّكَ قُلْتَ مَا قُلْتَ حِينَ بَلَغَ الْحِزَامُ الطُّبْيَيْنِ، وَخَلَفَ السَّيْلُ الزُّبَى، وَحِينَ أَعْطَى الْخُطَّةَ الذَّلِيلَةَ الذَّلِيلُ، وَاللَّهِ لَإِقَامَةٌ عَلَى خَطِيئَةٍ يُسْتَغْفَرُ مِنْهَا، خَيْرٌ مِنْ تَوْبَةٍ تُخَوَّفُ عَلَيْهَا، وَإِنَّكَ لَوْ شِئْتَ لَعَزَمْتَ التَّوْبَةَ وَلَمْ تُقَرِّرْ لَنَا بِالْخَطِيئَةِ، وَقَدِ اجْتَمَعَ إِلَيْكَ عَلَى الْبَابِ مِثْلُ الْجِبَالِ مِنَ النَّاسِ. فَقَالَ عُثْمَانُ: فَاخْرُجْ إِلَيْهِمْ فَكَلِّمْهُمْ، فَإِنِّي أَسْتَحِي أَنْ أُكَلِّمَهُمْ. قَالَ: فَخَرَجَ مَرْوَانُ إِلَى الْبَابِ وَالنَّاسِ يَرْكَبُ بَعْضُهُمْ بَعْضًا، فَقَالَ: مَا شَأْنُكُمْ ؟ كَأَنَّكُمْ قَدْ جِئْتُمْ لِنَهْبٍ، شَاهَتِ الْوُجُوهُ ! كُلُّ إِنْسَانٍ آخِذٍ بِأُذُنِ صَاحِبِهِ، أَلَا مَنْ أُرِيدُ ؟ جِئْتُمْ تُرِيدُونَ أَنْ تَنْزِعُوا مُلْكَنَا مِنْ أَيْدِينَا، اخْرُجُوا عَنَّا، أَمَا وَاللَّهِ لَئِنْ رُمْتُمُونَا لِيُمُرَّنَّ عَلَيْكُمْ أَمْرٌ يَسُوءُكُمْ وَلَا تَحْمَدُوا غِبَّهُ، ارْجِعُوا إِلَى مَنَازِلِكُمْ، فَوَاللَّهِ مَا نَحْنُ مَغْلُوبِينَ عَلَى مَا بِأَيْدِينَا. معاتبة علي لعثمان في قول مروان ورد عثمان على ذلك قَالَ: فَرَجَعَ النَّاسُ، وَخَرَجَ بَعْضُهُمْ حَتَّى أَتَى عَلِيًّا فَأَخْبَرَهُ الْخَبَرَ، فَجَاءَ عَلِيٌّ مُغْضَبًا حَتَّى دَخَلَ عَلَى عُثْمَانَ فَقَالَ: أَمَا رَضِيتَ مِنْ مَرْوَانَ وَلَا رَضِيَ مِنْكَ إِلَّا بِتَحْوِيلِكَ عَنْ دِينِكَ وَعَقْلِكَ، وَإِنَّ مَثَلَكَ مِثْلُ جَمَلِ الظَّعِينَةِ سَارَ حَيْثُ يَسَارُ بِهِ، وَاللَّهِ مَا مَرْوَانُ بِذِي رَأْيٍ فِي دِينِهِ وَلَا نَفْسِهِ، وَايْمُ اللَّهِ إِنِّي لَأَرَاهُ سَيُورِدُكَ ثُمَّ لَا يُصْدِرُكَ، وَمَا أَنَا بِعَائِدٍ بَعْدَ مَقَامِي هَذَا لِمُعَاتَبَتِكَ، أَذْهَبْتَ شَرَفَكَ، وَغُلِبْتَ عَلَى أَمْرِكَ. فَلَمَّا خَرَجَ عَلِيٌّ دَخَلَتْ نَائِلَةُ عَلَى عُثْمَانَ فَقَالَتْ: أَتَكَلَّمُ أَوْ أَسْكُتُ ؟ فَقَالَ: تَكَلَّمِي. فَقَالَتْ: سَمِعْتُ قَوْلَ عَلِيٍّ أَنَّهُ لَيْسَ يُعَاوِدُكَ، وَقَدْ أَطَعْتَ مَرْوَانَ حَيْثُ شَاءَ. قَالَ: فَمَا أَصْنَعُ ؟ قَالَتْ: تَتَّقِي اللَّهَ وَحْدَهُ لَا شَرِيكَ لَهُ، وَتَتَّبِعُ سُنَّةَ صَاحِبَيْكَ مِنْ قَبْلِكَ، فَإِنَّكَ مَتَى أَطَعْتَ مَرْوَانَ قَتَلَكَ، وَمَرْوَانُ لَيْسَ لَهُ عِنْدَ اللَّهِ قَدْرٌ وَلَا هَيْبَةٌ وَلَا مَحَبَّةٌ، فَأَرْسِلْ إِلَى عَلِيٍّ فَاسْتَصْلِحْهُ، فَإِنَّ لَهُ قَرَابَةً مِنْكَ وَهُوَ لَا يُعْصَى. قَالَ: فَأَرْسَلَ عُثْمَانُ إِلَى عَلِيٍّ فَأَبَى أَنْ يَأْتِيَهُ، وَقَالَ: لَقَدْ أَعْلَمْتُهُ أَنِّي لَسْتُ بِعَائِدٍ. قَالَ: وَبَلَغَ مَرْوَانَ قَوْلُ نَائِلَةَ فِيهِ، فَجَاءَ إِلَى عُثْمَانَ فَقَالَ: أَتَكَلَّمُ أَوْ أَسْكُتُ ؟ فَقَالَ: تَكَلَّمْ. فَقَالَ: إِنَّ نَائِلَةَ بِنْتَ الْفَرَافِصَةِ، فَقَالَ عُثْمَانُ: لَا تَذْكُرْهَا بِحَرْفٍ فَأَسُوءَ لَكَ وَجْهَكَ، فَهِيَ وَاللَّهِ أَنْصَحُ لِي مِنْكَ. قَالَ: فَكَفَّ مَرْوَانُ. وَأَتَى عُثْمَانُ إِلَى عَلِيٍّ بِمَنْزِلِهِ لَيْلًا وَقَالَ لَهُ: إِنِّي غَيْرُ عَائِدٍ، وَإِنِّي فَاعِلٌ. فَقَالَ لَهُ عَلِيٌّ: بَعْدَمَا تَكَلَّمْتَ عَلَى مِنْبَرِ رَسُولِ اللَّهِ ﷺ، وَأَعْطَيْتَ مِنْ نَفْسِكَ، ثُمَّ دَخَلْتَ بَيْتَكَ فَخَرَجَ مَرْوَانُ إِلَى النَّاسِ يَشْتُمُهُمْ عَلَى بَابِكَ وَيُؤْذِيهِمْ. فَخَرَجَ عُثْمَانُ مِنْ عِنْدِهِ وَهُوَ يَقُولُ: خَذَلْتَنِي وَجَرَّأْتَ النَّاسَ عَلَيَّ. فَقَالَ عَلِيٌّ: وَاللَّهِ إِنِّي لَأَكْثَرُ النَّاسِ ذَبًّا عَنْكَ، وَلَكِنِّي كُلَّمَا جِئْتُ بِشَيْءٍ أَظُنُّهُ لَكَ رِضًا جَاءَ مَرْوَانُ بِأُخْرَى فَسَمِعْتَ قَوْلَهُ وَتَرَكْتَ قَوْلِي. منع الماء عن عثمان وتدخل علي وَلَمْ يَعُدْ عَلِيٌّ يَعْمَلُ مَا كَانَ يَعْمَلُ إِلَى أَنْ مُنِعَ عُثْمَانُ الْمَاءَ. فَقَالَ عَلِيٌّ لِطَلْحَةَ ( أُرِيدُ أَنْ ) تُدْخَلَ عَلَيْهِ الرَّوَايَا، وَغَضِبَ غَضَبًا شَدِيدًا حَتَّى دَخَلَتِ الرَّوَايَا عَلَى عُثْمَانَ. قَالَ: وَقَدْ قِيلَ إِنْ عَلِيًّا كَانَ عِنْدَ حَصْرِ عُثْمَانَ بِخَيْبَرَ، فَقَدِمَ الْمَدِينَةَ وَالنَّاسُ مُجْتَمِعُونَ عِنْدَ طَلْحَةَ، وَكَانَ مِمَّنْ لَهُ فِيهِ أَثَرٌ، فَلَمَّا قَدِمَ عَلِيٌّ أَتَاهُ عُثْمَانُ وَقَالَ لَهُ: أَمَّا بَعْدُ فَإِنَّ لِي حَقَّ الْإِسْلَامِ وَحَقَّ الْإِخَاءِ وَالْقَرَابَةِ وَالصِّهْرِ، وَلَوْ لَمْ يَكُنْ مِنْ ذَلِكَ شَيْءٌ وَكُنَّا فِي الْجَاهِلِيَّةِ لَكَانَ عَارًا عَلَى بَنِي عَبْدِ مَنَافٍ أَنْ يَنْتَزِعَ أَخُو بَنِي تَيْمٍ، يَعْنِي طَلْحَةَ أَمْرَهُمْ. فَقَالَ لَهُ عَلِيٌّ: سَيَأْتِيكَ الْخَبَرُ، ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ فَرَأَى أُسَامَةَ فَتَوَكَّأَ عَلَى يَدِهِ حَتَّى دَخَلَ دَارَ طَلْحَةَ، وَهُوَ [ فِي ] خَلْوَةٍ مِنَ النَّاسِ، فَقَالَ لَهُ: يَا طَلْحَةُ مَا هَذَا الْأَمْرُ الَّذِي وَقَعْتَ فِيهِ ؟ فَقَالَ يَا أَبَا الْحَسَنِ بَعْدَمَا مَسَّ الْحِزَامُ الطِّبْيَيْنِ. فَانْصَرَفَ عَلِيٌّ حَتَّى أَتَى بَيْتَ الْمَالِ فَقَالَ: افْتَحُوهُ، فَلَمْ يَجِدُوا الْمَفَاتِيحَ، فَكَسَرَ الْبَابَ وَأَعْطَى النَّاسَ، فَانْصَرَفُوا مِنْ عِنْدِ طَلْحَةَ حَتَّى بَقِيَ وَحْدَهُ، وَسُرَّ بِذَلِكَ عُثْمَانُ، وَجَاءَ طَلْحَةُ فَدَخَلَ عَلَى عُثْمَانَ وَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ أَرَدْتُ أَمْرًا فَحَالَ اللَّهُ بَيْنِي وَبَيْنَهُ ! فَقَالَ عُثْمَانُ: وَاللَّهِ مَا جِئْتَ تَائِبًا، وَلَكِنْ جِئْتَ مَغْلُوبًا، اللَّهُ حَسِيبُكَ يَا طَلْحَةُ !
Translation
✧ Then the year thirty-five began, and in it was the killing of ʿUthmān b. ʿAffān, ؓ The appointment of ʿAbd Allāh b. Saʿd and the dismissal of ʿAmr b. al-ʿĀṣ The reason for that was that when ʿUthmān dismissed ʿAmr b. al-ʿĀṣ from Egypt and appointed over it ʿAbd Allāh b. Saʿd b. Abī Sarḥ. The reason for that was that the Khawārij among the Egyptians were kept under siege by ʿAmr b. al-ʿĀṣ, subdued under him, unable to utter any ill word about a caliph or commander. So they kept working against him until they complained of him to ʿUthmān, so that he would remove him from them and appoint over them someone gentler than him. That remained their practice until he dismissed ʿAmr from the war and left him over the prayer, and appointed over the war and the land tax ʿAbd Allāh b. Saʿd b. Abī Sarḥ. Then they worked to sow discord between the two of them by talebearing, so estrangement occurred between them, until there was ugly speech between them. So ʿUthmān sent and gathered for Ibn Abī Sarḥ the entire governorship of Egypt—its land tax, its war, and its prayer—and sent to ʿAmr saying to him: "There is no good for you in staying with one who dislikes you, so come to me." So ʿAmr b. al-ʿĀṣ moved to Madinah with a great matter and a huge evil in his heart against ʿUthmān. He spoke with him about what had happened regarding his position, and they exchanged words about that. ʿAmr b. al-ʿĀṣ boasted of his father over ʿUthmān's father, and that he had been mightier than him. ʿUthmān said to him: "Leave this, for it belongs to the affairs of the pre-Islamic era." And ʿAmr b. al-ʿĀṣ began inciting people against ʿUthmān. The people of Egypt came to dislike ʿUthmān, ؓ, and ʿAlī responded to them In Egypt there was a group who hated ʿUthmān and spoke ugly words about him—as we have mentioned—and resented him for dismissing a number of the eminent Companions and appointing those below them, or those they deemed unfit for authority. The people of Egypt disliked ʿAbd Allāh b. Saʿd b. Abī Sarḥ after ʿAmr b. al-ʿĀṣ, and ʿAbd Allāh b. Saʿd was occupied from them with fighting the people of the Maghrib and conquering the lands of the Berbers, al-Andalus, and Ifrīqiyyah. There grew up in Egypt a faction of the sons of the Companions inciting people to war against him and to denounce him. The bulk of that was attributed to Muḥammad b. Abī Bakr and Muḥammad b. Abī Ḥudhayfah, until they called out around six hundred riders who went to Madinah in the guise of pilgrims in the month of Rajab, to denounce ʿUthmān. They marched toward it in four companies, with command of all entrusted to Abū ʿAmr b. Budayl b. Warqāʾ al-Khuzāʿī, ʿAbd al-Raḥmān b. ʿUdais al-Balawī, Kinānah b. Bishr al-Tujībī, and Sawdān b. Ḥumrān al-Sakūnī. Muḥammad b. Abī Bakr came with them, while Muḥammad b. Abī Ḥudhayfah stayed in Egypt inciting people and defending these men. ʿAbd Allāh b. Saʿd b. Abī Sarḥ wrote to ʿUthmān informing him of the coming of these people to Madinah as denouncers of him in the guise of pilgrims. When they drew near Madinah, ʿUthmān ordered ʿAlī b. Abī Ṭālib to go out to them to turn them back to their lands before they entered Madinah. It is said: rather, he called for volunteers against them, and ʿAlī, ؓ, volunteered for that, so he sent him, and a group of the nobles went out with him. He ordered him to take with him ʿAmmār b. Yāsir, so ʿAlī spoke to ʿAmmār, but ʿAmmār refused to go out with him. So ʿUthmān sent Saʿd b. Abī Waqqāṣ to go to ʿAmmār to urge him to go out with ʿAlī to them, but ʿAmmār refused utterly and declined most severely. He was angry with ʿUthmān because of his disciplining him over a matter and striking him for it, which was due to his insulting ʿAbbās b. ʿUtbah b. Abī Lahab. ʿUthmān disciplined both of them, so ʿAmmār conspired against him for that and began inciting people against him. Saʿd b. Abī Waqqāṣ forbade him from that and reproached him for it, but he did not desist, return, or refrain. So ʿAlī b. Abī Ṭālib set out toward them while they were at al-Juḥfah. They greatly revered him and exaggerated in his matter. He turned them back, rebuked them, and reviled them, so they returned to themselves with blame and said: "This is the one because of whom you are fighting the commander, and using him as proof against him." It is said: he debated with them about ʿUthmān and asked them what they resented in him. They mentioned several things: among them that he reserved the protected grazing land, that he burned the Qurans, that he completed the prayer, that he appointed young men to governorships and left the senior Companions, and that he gave the Banū Umayyah more than the people. ʿAlī answered them, saying: "As for the protected grazing land, he reserved it only for the camels of the zakāh so they might grow fat; he did not reserve it for his own camels or sheep, and ʿUmar reserved it before him. As for the Qurans, he burned only those in which there was disagreement, and left for them the agreed-upon one, as established in the final recension. As for his completing the prayer in Makkah, he had taken a wife there and intended residence, so he completed it. As for his appointing young men, he appointed only an upright, just man. The Messenger of Allah, ﷺ, appointed ʿAttāb b. Usayd over Makkah when he was twenty years old, and he appointed Usāmah b. Zayd b. Ḥārithah, and people criticized his command, so he said: 'He is indeed worthy of command.' As for his favoring his kinsmen, the Banū Umayyah, the Messenger of Allah, ﷺ, used to favor Quraysh over the people. By Allah, if the key to Paradise were in my hand, I would admit the Banū Umayyah into it." It is said: they reproached him regarding ʿAmmār and Muḥammad b. Abī Bakr. ʿUthmān mentioned his excuse for that, and that he had carried out against the two of them what was incumbent upon them. They reproached him for sheltering al-Ḥakam b. Abī al-ʿĀṣ, whom the Messenger of Allah, ﷺ, had banished to al-Ṭāʾif. He mentioned that the Messenger of Allah, ﷺ, had banished him to al-Ṭāʾif and then brought him back, and then banished him there again. He said: "The Messenger of Allah, ﷺ, banished him and then brought him back." ʿUthmān's response to those who wanted to rise against him It is related that ʿUthmān addressed the people about all this in the presence of the Companions, and called them as witnesses, and they testified for him in matters where they could testify. It is narrated that they sent a group of their number, and they witnessed this sermon of ʿUthmān. When the excuses were fully laid out and their doubts removed, so that no uncertainty remained for them, a group of the Companions advised ʿUthmān to discipline them. But he pardoned them and left them alone, ؓ, and sent them back to their people. They returned disappointed from where they had come, having achieved nothing of what they had hoped and sought. ʿAlī returned to ʿUthmān and told him of their turning back from him and their listening to him, and he advised ʿUthmān to deliver a sermon to the people in which he apologized for the favoritism that had occurred toward some of his relatives, and to make them witness that he had repented of that and turned to continuing upon the conduct of the two Shaykhs before him, and that he would not deviate from it, as the matter had been at first during the first six years. ʿUthmān listened to this advice and received it with hearing and obedience. When Friday came and he addressed the people, he raised his hands in the midst of the sermon and said: "O Allah, I seek Your forgiveness and I repent to You. O Allah, I am the first to repent of what I did." He let his eyes flow with tears, and the Muslims all wept, and the people felt intense compassion for their imam. ʿUthmān made the people witness against himself of that, and that he had adhered to the practice of the two Shaykhs, Abū Bakr and ʿUmar, ؓ, and that he had opened his door to anyone who wished to enter upon him, not preventing anyone from that. He came down and led the people in prayer, then entered his house. He made it so that anyone who wished to enter upon the Commander of the Faithful for a need, a question, or a request was not prevented from that for a time. Al-Wāqidī said: ʿAlī b. ʿUmar narrated to me from his father, who said: Then ʿAlī came to ʿUthmān after the departure of the Egyptians and said to him: "Speak words that the people will hear from you and witness against you, and Allah will witness what is in your heart of renunciation and turning back. For the lands have been stirred up against you, and I do not feel secure from other riders coming from the direction of Kufah, and you will say: 'O ʿAlī, ride against them.' And others will come from Basrah, and you will say: 'O ʿAlī, ride against them.' If I do not do it, will you sever your kinship with me and make light of my right?" He said: So ʿUthmān went out and delivered the sermon in which he renounced, and he informed the people of his repentance. He stood and praised Allah and extolled Him as He deserves, then said: "Now then, O people, by Allah, no critic has criticized anything about which I am ignorant, and I have not done anything except that I knew it. But my right guidance went astray. I heard the Messenger of Allah, ﷺ, say: 'Whoever slips, let him repent, and whoever errs, let him repent, and let him not persist in destruction. Indeed, whoever persists in wrongdoing is further from the path.' I am the first to take warning. I seek Allah's forgiveness for what I have done and I repent to Him. One like me renounces and repents. When I come down, let your nobles come to me. By Allah, I will be like a slave: if he is owned, he is patient; if he is freed, he is grateful. There is no escape from Allah except to Him." He said: The people softened toward him and those who wept, wept. Saʿīd b. Zayd stood up to him and said: "O Commander of the Faithful, fear Allah, fear Allah for yourself! Complete what you have said." When ʿUthmān returned to his house, he found a group of the notables of the people there. Marwān b. al-Ḥakam came to him and said: "Shall I speak, O Commander of the Faithful, or remain silent?" ʿUthmān's wife—Nāʾilah bt. al-Farāfiṣah al-Kalbiyyah—said from behind the screen: "Rather remain silent, for by Allah, they will kill him. He has said a statement from which it is not appropriate for him to retreat." He said to her: "What do you have to do with that? By Allah, your father died not knowing how to perform ablution properly." She said to him: "Leave off mentioning fathers." And she spoke ill of his father al-Ḥakam, so Marwān turned away from her and said to ʿUthmān: "O Commander of the Faithful, shall I speak or remain silent?" ʿUthmān said to him: "Rather, speak." Marwān said: "May my father and mother be your ransom, I wish that this statement of yours had come while you were strong and protected, and I would have been the first to accept it and support it. But you said what you said when the girth reached the two udders, and the torrent left behind the dams, and when the abased one gave the abasing concession. By Allah, persisting in an error for which forgiveness is sought is better than a repentance that is feared upon. If you wished, you would have resolved on repentance without confirming the error to us. The likes of mountains of people have gathered against you at the door." ʿUthmān said: "Then go out to them and speak to them, for I am ashamed to speak to them." He said: Marwān went out to the door while the people were riding upon one another, and he said: "What is the matter with you? It is as if you have come for plunder. May the faces be ugly! Every man grabbing his companion by the ear. Whom do I want? You have come wanting to snatch our kingdom from our hands. Get away from us. By Allah, if you seek us, an affair will pass over you that will grieve you, and you will not praise its outcome. Return to your homes, for by Allah, we are not to be overcome for what is in our hands." ʿAlī's reproach of ʿUthmān over Marwān's words and ʿUthmān's response to that He said: The people went back, and some of them went out until one came to ʿAlī and told him the news. ʿAlī came angry and entered upon ʿUthmān and said: "Are you not satisfied with Marwān, and is he not satisfied with you, except by turning you away from your religion and your intellect? Your likeness is the likeness of a camel of a woman's litter that goes wherever it is led. By Allah, Marwān has no sound opinion in his religion or himself. By the oath of Allah, I see that he will lead you to water and then not bring you back. I will not return after this standing of mine to reproach you. You have lost your honor and been overcome in your affair." When ʿAlī left, Nāʾilah entered upon ʿUthmān and said: "Shall I speak or be silent?" He said: "Speak." She said: "I heard ʿAlī's words, that he will not return to you, and you have obeyed Marwān wherever he wished." He said: "What should I do?" She said: "Fear Allah alone, with no partner, and follow the Sunnah of your two companions before you. For if you obey Marwān, he will kill you. Marwān has no standing, awe, or love with Allah. Send to ʿAlī and reconcile with him, for he is related to you and he is not disobeyed." He said: So ʿUthmān sent to ʿAlī, but he refused to come to him and said: "I have informed him that I will not return." He said: Marwān learned of Nāʾilah's words about him, so he came to ʿUthmān and said: "Shall I speak or be silent?" He said: "Speak." He said: "Nāʾilah bt. al-Farāfiṣah..." ʿUthmān said: "Do not mention her with a single letter, or I will make your face ugly. By Allah, she is more sincere to me than you." He said: So Marwān desisted. ʿUthmān went to ʿAlī at his house at night and said to him: "I will not return, and I will do it." ʿAlī said to him: "After you spoke on the pulpit of the Messenger of Allah, ﷺ, and gave of yourself, then you entered your house and Marwān went out to the people reviling them at your door and harming them?" ʿUthmān left him saying: "You have abandoned me and emboldened the people against me." ʿAlī said: "By Allah, I am the one who defends you most among the people, but every time I bring something I think will please you, Marwān brings another thing, and you listen to his words and leave mine." The withholding of water from ʿUthmān and ʿAlī's intervention ʿAlī did not return to what he used to do until water was withheld from ʿUthmān. So ʿAlī said to Ṭalḥah: "I want water skins to be brought in to him." He became very angry until the water skins were brought in to ʿUthmān. He said: It has been said that ʿAlī was at Khaybar during the siege of ʿUthmān. He arrived in Madinah while the people were gathered with Ṭalḥah, and he was among those who had an effect in it. When ʿAlī arrived, ʿUthmān came to him and said to him: "Now then, I have the right of Islam, the right of brotherhood, kinship, and marriage alliance. Even if none of that existed and we were in the pre-Islamic era, it would be a disgrace upon the Banū ʿAbd Manāf that the brother of the Banū Taym—meaning Ṭalḥah—should seize their affair." ʿAlī said to him: "News will come to you." Then he went out to the mosque and saw Usāmah, so he leaned on his hand until he entered the house of Ṭalḥah, while he was in seclusion from the people. He said to him: "O Ṭalḥah, what is this affair into which you have fallen?" He said: "O Abū al-Ḥasan, after the girth has touched the two udders." ʿAlī left and went to the treasury and said: "Open it." They did not find the keys, so he broke the door and gave to the people. They departed from Ṭalḥah until he remained alone. ʿUthmān was pleased with that. Ṭalḥah came and entered upon ʿUthmān and said to him: "O Commander of the Faithful, I wanted an affair, but Allah came between me and it!" ʿUthmān said: "By Allah, you have not come repentant, but you have come defeated. Allah will reckon with you, O Ṭalḥah!"
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