Tarikh (al-Tabari) 2036
The Caliphate of ʿUthmān b. ʿAffān
فَصْلٌ فِي ذِكْرِ شَيْءٍ مِنْ سِيرَتِهِ وَهِيَ دَالَّةٌ عَلَى فَضِيلَتِهِ، ؓ قَالَ ابْنُ مَسْعُودٍ: لَمَّا تُوُفِّيَ عُمَرُ بَايَعْنَا خَيْرَنَا وَلَمْ نَأْلُ. وَفِي رِوَايَةٍ: بَايَعُوا خَيْرَهُمْ وَلَمْ يَأْلُوا. وَقَالَ الْبُخَارِيُّ فِي " التَّارِيخِ ": بسنده عن الْحَسَنَ يَقُولُ: أَدْرَكْتُ عُثْمَانَ عَلَى مَا نَقَمُوا عَلَيْهِ، قَلَّمَا يَأْتِي عَلَى النَّاسِ يَوْمٌ إِلَّا وَهُمْ يَقْتَسِمُونَ فِيهِ خَيْرًا، يُقَالُ لَهُمْ: يَا مَعْشَرَ الْمُسْلِمِينَ، اغْدُوا عَلَى أَعْطِيَاتِكُمْ. فَيَأْخُذُونَهَا وَافِرَةً، ثُمَّ يُقَالُ لَهُمُ: اغْدُوا عَلَى أَرْزَاقِكُمْ. فَيَأْخُذُونَهَا وَافِرَةً، ثُمَّ يُقَالُ لَهُمُ: اغْدُوا عَلَى السَّمْنِ وَالْعَسَلِ، الْأَعْطِيَاتُ جَارِيَةٌ، وَالْأَرْزَاقُ دَارَّةٌ، وَالْعَدُوُّ مُتَّقًى، وَذَاتُ الْبَيْنِ حَسَنٌ، وَالْخَيْرُ كَثِيرٌ، وَمَا مِنْ مُؤْمِنٍ يَخَافُ مُؤْمِنًا، مَنْ لَقِيَهُ فَهُوَ أَخُوهُ مَنْ كَانَ ; أُلْفَتُهُ وَنَصِيحَتُهُ وَمَوَدَّتُهُ، قَدْ عَهِدَ إِلَيْهِمْ أَنَّهَا سَتَكُونُ أَثَرَةً، فَإِذَا كَانَتْ فَاصْبِرُوا. قَالَ الْحَسَنُ: فَلَوْ أَنَّهُمْ صَبَرُوا حِينَ رَأَوْهَا لَوَسِعَهُمْ مَا كَانُوا فِيهِ مِنَ الْعَطَاءِ وَالرِّزْقِ وَالْخَيْرِ الْكَثِيرِ، قَالُوا: لَا وَاللَّهِ مَا نُصَابِرُهَا. فَوَاللَّهِ مَا رُدُّوا وَمَا سَلِمُوا، وَالْأُخْرَى كَانَ السَّيْفُ مُغْمَدًا عَنْ أَهْلِ الْإِسْلَامِ فَسَلُّوهُ عَلَى أَنْفُسِهِمْ، فَوَاللَّهِ مَا زَالَ مَسْلُولًا إِلَى يَوْمِ النَّاسِ هَذَا، وَايْمُ اللَّهِ إِنِّي لِأُرَاهُ سَيْفًا مَسْلُولًا إِلَى يَوْمِ الْقِيَامَةِ. وَقَالَ غَيْرُ وَاحِدٍ، عَنِ الْحَسَنِ الْبَصْرِيِّ، قَالَ: سَمِعْتُ عُثْمَانَ يَأْمُرُ فِي خُطْبَتِهِ بِذَبْحِ وَقَتْلِ الْكِلَابِ. وَرَوَى سَيْفُ بْنُ عُمَرَ أَنَّ أَهْلَ الْمَدِينَةِ اتَّخَذَ بَعْضُهُمُ الْحَمَامَ، وَرَمَى بَعْضُهُمْ بِالْجُلَاهِقَاتِ، فَوَكَّلَ عُثْمَانُ رَجُلًا مِنْ بَنِي لَيْثٍ يَتَتَبَّعُ ذَلِكَ، فَيَقُصُّ الْحَمَامَ وَيَكْسِرُ الْجُلَاهِقَاتِ، وَهِيَ قِسِيُّ الْبُنْدُقِ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: أَنْبَأَنَا الْقَعْنَبِيُّ، وَخَالِدُ بْنُ مَخْلَدٍ، ثَنَا مُحَمَّدُ بْنُ هِلَالٍ، عَنْ جَدَّتِهِ - وَكَانَتْ تَدْخُلُ عَلَى عُثْمَانَ وَهُوَ مَحْصُورٌ - فَوَلَدَتْ هِلَالًا، فَفَقَدَهَا يَوْمًا، فَقِيلَ لَهُ: إِنَّهَا قَدْ وَلَدَتْ هَذِهِ اللَّيْلَةَ غُلَامًا. قَالَتْ: فَأَرْسَلَ إِلَيَّ بِخَمْسِينَ دِرْهَمًا وَشُقَيْقَةً سُنْبُلَانِيَّةً، وَقَالَ: هَذَا عَطَاءُ ابْنِكِ وَكِسْوَتُهُ، فَإِذَا مَرَّتْ بِهِ سَنَةٌ رَفَعْنَاهُ إِلَى مِائَةٍ. وعَنِ ابْنِ دَابٍ، قَالَ: قَالَ ابْنُ سَعِيدِ بْنِ يَرْبُوعِ بْنِ عَنْكَثَةَ الْمَخْزُومِيُّ: انْطَلَقْتُ وَأَنَا غُلَامٌ فِي الظَّهِيرَةِ وَمَعِي طَيْرٌ أُرْسِلُهُ فِي الْمَسْجِدِ، وَالْمَسْجِدُ يُبْنَى، فَإِذَا شَيْخٌ جَمِيلٌ حَسَنُ الْوَجْهِ نَائِمٌ، تَحْتَ رَأْسِهِ لَبِنَةٌ أَوْ بَعْضُ لَبِنَةٍ، فَقُمْتُ أَنْظُرُ إِلَيْهِ أَتَعَجَّبُ مِنْ جَمَالِهِ، فَفَتَحَ عَيْنَيْهِ، فَقَالَ: مَنْ أَنْتَ يَا غُلَامُ ؟ فَأَخْبَرْتُهُ، فَنَادَى غُلَامًا نَائِمًا، قَرِيبًا مِنْهُ، فَلَمْ يَجُبْهُ، فَقَالَ لِيَ: ادْعُهُ. فَدَعَوْتُهُ، فَأَمَرَهُ بِشَيْءٍ وَقَالَ لِيَ: اقْعُدْ. قَالَ: فَذَهَبَ الْغُلَامُ فَجَاءَ بِحُلَّةٍ، وَجَاءَ بِأَلْفِ دِرْهَمٍ، وَنَزَعَ ثُوبِي وَأَلْبَسَنِي الْحُلَّةَ، وَجَعَلَ الْأَلْفَ دِرْهَمٍ فِيهَا، فَرَجَعْتُ إِلَى أَبِي فَأَخْبَرْتُهُ، فَقَالَ: يَا بُنَيَّ مَنْ فَعَلَ هَذَا بِكَ ؟ فَقُلْتُ: لَا أَدْرِي إِلَّا أَنَّهُ رَجُلٌ فِي الْمَسْجِدِ نَائِمٌ لَمْ أَرَ قَطُّ أَحْسَنَ مِنْهُ. قَالَ: ذَاكَ أَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ بْنُ عَفَّانَ. وَعَنِ السَّائِبِ بْنِ يَزِيدَ أَنَّ رَجُلًا سَأَلَ عَبْدَ الرَّحْمَنِ بْنَ عُثْمَانَ التَّيْمِيَّ عَنْ صَلَاةِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ ؟ قَالَ: إِنْ شِئْتَ أَخْبَرْتُكَ عَنْ صَلَاةِ عُثْمَانَ ؟ قَالَ: نَعَمْ. قَالَ: قُلْتُ لَأَغْلِبَنَّ اللَّيْلَةَ النَّفَرَ عَلَى الْحَجَرِ - يَعْنِي الْمَقَامَ - فَلَمَّا قُمْتُ إِذَا رَجُلٌ يَزْحَمُنِي مُقَنَّعًا، قَالَ: فَالْتَفَتُّ فَإِذَا بِعُثْمَانَ فَتَأَخَّرْتُ عَنْهُ، فَصَلَّى فَإِذَا هُوَ يَسْجُدُ سُجُودَ الْقُرْآنِ حَتَّى إِذَا قُلْتُ: هَذَا هُوَ أَذَانُ الْفَجْرِ. أَوْتَرَ بِرَكْعَةٍ لَمْ يُصَلِّ غَيْرَهَا، ثُمَّ انْطَلَقَ. وَقَدْ رُوِيَ هَذَا مِنْ غَيْرِ وَجْهٍ أَنَّهُ صَلَّى بِالْقُرْآنِ الْعَظِيمِ فِي رَكْعَةٍ وَاحِدَةٍ عِنْدَ الْحَجَرِ الْأَسْوَدِ، أَيَّامَ الْحَجِّ. وَقَدْ كَانَ هَذَا مِنْ دَأْبِهِ، ؓ. وَلِهَذَا رُوِّينَا عَنِ ابْنِ عُمَرَ أَنَّهُ قَالَ فِي قَوْلِهِ تَعَالَى: أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ [ الزُّمَرِ: 9 ] قَالَ: هُوَ عُثْمَانُ بْنُ عَفَّانَ. وَقَالَ ابْنُ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى: هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُسْتَقِيمٍ [ النَّحْلِ: 76 ]. قَالَ: هُوَ عُثْمَانُ بْنُ عَفَّانَ. وعن الْحَسَنَ كان يَقُولُ: قَالَ عُثْمَانُ: لَوْ أَنَّ قُلُوبَنَا طَهُرَتْ مَا شَبِعْنَا مِنْ كَلَامِ رَبِّنَا، وَإِنِّي لَأَكْرَهُ أَنْ يَأْتِيَ عَلَيَّ يَوْمٌ لَا أَنْظُرُ فِي الْمُصْحَفِ، وَمَا مَاتَ عُثْمَانُ حَتَّى خَرَقَ مُصْحَفَهُ مِنْ كَثْرَةِ مَا يُدِيمُ النَّظَرَ فِيهِ. وَقَالَ أَنَسٌ وَمُحَمَّدُ بْنُ سِيرِينَ: قَالَتِ امْرَأَةُ عُثْمَانَ يَوْمَ الدَّارِ: اقْتُلُوهُ أَوْ دَعُوهُ فَوَاللَّهِ لَقَدْ كَانَ يُحْيِي اللَّيْلَ بِالْقُرْآنِ فِي رَكْعَةٍ. وَقَالَ غَيْرُ وَاحِدٍ: إِنَّهُ، ؓ، كَانَ لَا يُوقِظُ أَحَدًا مِنْ أَهْلِهِ إِذَا قَامَ مِنَ اللَّيْلِ لِيُعِينَهُ عَلَى وُضُوئِهِ، إِلَّا أَنْ يَجِدَهُ يَقْظَانَ، وَكَانَ يَصُومُ الدَّهْرَ، وَكَانَ يُعَاتَبُ فَيُقَالُ لَهُ: لَوْ أَيْقَظْتَ بَعْضَ الْخَدَمِ ؟ فَيَقُولُ: لَا، اللَّيْلُ لَهُمْ يَسْتَرِيحُونَ فِيهِ. وَكَانَ إِذَا اغْتَسَلَ لَا يَرْفَعُ الْمِئْزَرَ عَنْهُ، وَهُوَ فِي بَيْتٍ مُغْلَقٍ عَلَيْهِ، وَلَا يَرْفَعُ صُلْبَهُ جَيِّدًا مِنْ شِدَّةِ حَيَائِهِ، ؓ. وَقَالَ الْحَسَنُ الْبَصْرِيُّ: دَخَلْتُ الْمَسْجِدَ، فَإِذَا أَنَا بِعُثْمَانَ مُتَّكِئًا عَلَى رِدَائِهِ، فَأَتَاهُ سَقَّاءَانِ يَخْتَصِمَانِ إِلَيْهِ، فَقَضَى بَيْنَهُمَا. وَقَالَ الشَّعْبِيُّ: لَمْ يَمُتْ عُمَرُ بْنُ الْخَطَّابِ حَتَّى مَلَّتْهُ قُرَيْشٌ وَقَدْ كَانَ حَصَرَهُمْ بِالْمَدِينَةِ، وَقَالَ: أَخْوَفُ مَا أَخَافُ عَلَى هَذِهِ الْأُمَّةِ انْتِشَارُكُمْ فِي الْبِلَادِ، فَإِنْ كَانَ الرَّجُلُ مِنْهُمْ لَيَسْتَأْذِنُهُ فِي الْغَزْوِ فَيَقُولُ: قَدْ كَانَ لَكَ فِي غَزْوِكَ مَعَ رَسُولِ اللَّهِ ﷺ مَا يُبَلِّغُكَ، وَخَيْرٌ لَكَ مِنْ غَزْوِكَ الْيَوْمَ أَنْ لَا تَرَى الدُّنْيَا وَلَا تَرَاكَ. وَكَانَ يَفْعَلُ هَذَا بِالْمُهَاجِرِينَ مِنْ قُرَيْشٍ وَلَمْ يَكُنْ يَفْعَلُهُ بِغَيْرِهِمْ مِنْ أَهْلِ مَكَّةَ. فَلَمَّا وَلِيَ عُثْمَانُ خَلَّى عَنْهُمْ فَانْتَشَرُوا فِي الْبِلَادِ وَانْقَطَعَ إِلَيْهِمُ النَّاسُ، وَكَانَ أَحَبَّ إِلَيْهِمْ مِنْ عُمَرَ. وَقِيلَ: وَحَجَّ عُثْمَانُ بِالنَّاسِ سَنَوَاتِ خِلَافَتِهِ كُلَّهَا، وَحَجَّ بِأَزْوَاجِ النَّبِيِّ ﷺ كَمَا كَانَ يَصْنَعُ عُمَرُ. وَكَتَبَ إِلَى الْأَمْصَارِ أَنْ يُوَافِيَهُ الْعُمَّالُ فِي الْمَوْسِمِ وَمَنْ يَشْكُو مِنْهُمْ، وَأَنْ يَأْمُرُوا بِالْمَعْرُوفِ وَيَنْهَوْا عَنِ الْمُنْكَرِ، وَأَنَّهُ مَعَ الضَّعِيفِ عَلَى الْقَوِيِّ مَا دَامَ مَظْلُومًا. قِيلَ: وَسَأَلَ رَجُلٌ سَعِيدَ بْنَ الْمُسَيَّبِ عَنْ مُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ مَا دَعَاهُ إِلَى الْخُرُوجِ عَلَى عُثْمَانَ، فَقَالَ: كَانَ يَتِيمًا فِي حِجْرِ عُثْمَانَ، وَكَانَ وَالِيَ أَيْتَامِ أَهْلِ بَيْتِهِ وَمُحْتَمِلًا كَلَّهُمْ، فَسَأَلَ عُثْمَانَ الْعَمَلَ، فَقَالَ: يَا بُنَيَّ لَوْ كُنْتَ رِضًا لَاسْتَعْمَلْتُكَ. قَالَ فَأْذَنْ لِي فَأَخْرُجَ فَأَطْلُبَ الرِّزْقَ. قَالَ: اذْهَبْ حَيْثُ شِئْتَ، وَجَهَّزَهُ مِنْ عِنْدِهِ وَحَمَلَهُ وَأَعْطَاهُ، فَلَمَّا وَقَعَ إِلَى مِصْرَ كَانَ فِيمَنْ أَعَانَ عَلَيْهِ حِينَ مَنَعَهُ الْإِمَارَةَ. قَالَ: وَعَمَّارُ بْنُ يَاسِرٍ ؟ قَالَ: كَانَ بَيْنَهُ وَبَيْنَ عَبَّاسِ بْنِ عُتْبَةَ بْنِ أَبِي لَهَبٍ كَلَامٌ فَضَرَبَهُمَا عُثْمَانُ فَأَوْرَثَ ذَلِكَ تَعَادِيًا بَيْنَ أَهْلِ عَمَّارٍ وَأَهْلِ عَبَّاسٍ، وَكَانَا تَقَاذَفَا. قِيلَ: سُئِلَ سَالِمُ بْنُ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَبِي بَكْرٍ مَا دَعَاهُ إِلَى رُكُوبِ عُثْمَانَ. قَالَ: الْغَضَبُ وَالطَّمَعُ، كَانَ مِنَ الْإِسْلَامِ بِمَكَانٍ فَغَرَّهُ أَقْوَامٌ فَطَمِعَ، وَكَانَتْ لَهُ دَالَّةٌ فَلَزِمَهُ حَقٌّ، فَأَخَذَهُ عُثْمَانُ مِنْ ظَهْرِهِ، فَاجْتَمَعَ هَذَا إِلَى ذَلِكَ فَصَارَ مُذَمَّمًا بَعْدَ أَنْ كَانَ مُحَمَّدًا. قِيلَ: وَاسْتَخَفَّ رَجُلٌ بِالْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَضَرَبَهُ عُثْمَانُ فَاسْتَحْسَنَ مِنْهُ ذَلِكَ، فَقَالَ: أَيُفَخِّمُ رَسُولُ اللَّهِ ﷺ عَمَّهُ وَأُرَخِّصُ فِي الِاسْتِخْفَافِ بِهِ ! لَقَدْ خَالَفَ رَسُولَ اللَّهِ ﷺ مَنْ فَعَلَ ذَلِكَ وَرَضِيَ بِهِ. قِيلَ: وَكَانَ كَعْبُ بْنُ ذِي الْحَبَكَةِ النَّهْدَيُّ يَلْعَبُ بِالنَّارِنْجِيَّاتِ، فَبَلَغَ عُثْمَانَ، فَكَتَبَ إِلَى الْوَلِيدِ أَنْ يُوجِعَهُ ضَرْبًا، فَعَزَّرَهُ وَأَخْبَرَ النَّاسَ خَبَرَهُ، وَقَرَأَ عَلَيْهِمْ كِتَابَ عُثْمَانَ، وَفِيهِ: إِنَّهُ قَدْ جُدَّ بِكُمْ فَجِدُّوا وَإِيَّاكُمْ وَالْهَزْلَ. فَغَضِبَ كَعْبٌ وَكَانَ فِي الَّذِينَ خَرَجُوا عَلَيْهِ، وَكَانَ سَيْرُهُ إِلَى دُنْبَاوَنْدَ، فَقَالَ فِي ذَلِكَ لِلْوَلِيدِ: لَعَمْرِي لَئِنْ طَرَدْتَنِي مَا إِلَى الَّتِي طَمِعْتَ بِهَا مِنْ سَقْطَتِي لَسَبِيلُ رَجَوْتُ رُجُوعِي يَا ابْنَ أَرْوَى وَرَجْعَتِي إِلَى الْحَقِّ دَهْرًا، غَالَ ذَلِكَ غُولُ فَإِنَّ اغْتِرَابِي فِي الْبِلَادِ وَجَفْوَتِي وَشَتْمِي فِي ذَاتِ الْإِلَهِ قَلِيلُ وَإِنَّ دُعَائِي كُلَّ يَوْمٍ وَلَيْلَةٍ عَلَيْكَ بِدُنْبَاوَنْدِكُمْ لَطَوِيلُ قَالَ: وَأَمَّا ضَابِئُ بْنُ الْحَرْثِ الْبَرْجَمِيُّ فَإِنَّهُ اسْتَعَارَ فِي زَمَنِ الْوَلِيدِ بْنِ عُقْبَةَ مِنْ قَوْمٍ مِنَ الْأَنْصَارِ كَلْبًا يُدْعَى قَرْحَانَ يَصِيدُ الظِّبَاءَ فَحَبَسَهُ عَنْهُمْ، فَانْتَزَعَهُ الْأَنْصَارِيُّونَ مِنْهُ قَهْرًا، فَهَجَاهُمْ وَقَالَ: تَجَشَّمَ دُونِي وَفْدُ قَرْحَانَ خُطَّةً تُضِلُّ لَهَا الْوَجْنَاءُ وَهِيَ حَسِيرُ فَبَاتُوا شِبَاعًا طَاعِمِينَ كَأَنَّمَا حَبَاهُمْ بِبَيْتِ الْمَرْزُبَانِ أَمِيرُ فَكَلْبُكُمُ لَا تَتْرُكُوا فَهُوَ أُمُّكُمْ فَإِنَّ عُقُوقَ الْأُمَّهَاتِ كَبِيرُ فَاسْتَعْدُوا عَلَيْهِ عُثْمَانَ، فَعَزَّرَهُ وَحَبَسَهُ، فَمَا زَالَ فِي السِّجْنِ حَتَّى مَاتَ فِيهِ. وَقَالَ فِي الْفَتْكِ مُعْتِذَرًا إِلَى أَصْحَابِهِ: هَمَمْتُ وَلَمْ أَفْعَلْ وَكِدْتُ وَلَيْتَنِي تَرَكْتُ عَلَى عُثْمَانَ تَبْكِي حَلَائِلُهْ وَقَائِلَةٍ قَدْ مَاتَ فِي السِّجْنِ ضَابِئٌ أَلَا مَنْ لِخَصْمٍ لَمْ يَجِدْ مَنْ يُجَادِلُهْ فَلِذَلِكَ صَارَ ابْنُهُ عُمَيْرٌ سَبَئِيًّا. قَالَ: وَأَمَّا كُمَيْلُ بْنُ زِيَادٍ وَعُمَيْرُ بْنُ ضَابِئٍ فَإِنَّهُمَا سَارَا إِلَى الْمَدِينَةِ لِقَتْلِ عُثْمَانَ، فَأَمَّا عُمَيْرٌ فَإِنَّهُ نَكَلَ عَنْهُ، وَأَمَّا كُمَيْلٌ فَإِنَّهُ جَسَرَ وَثَاوَرَهُ، فَوَجَأَ عُثْمَانُ وَجْهَهُ فَوَقَعَ عَلَى اسْتِهِ فَقَالَ: أَوْجَعْتَنِي يَا أَمِيرَ الْمُؤْمِنِينَ ! فَقَالَ: أَوَلَسْتَ بِفَاتِكٍ ؟ قَالَ: لَا وَاللَّهِ. فَقَالَ عُثْمَانُ: فَاسْتَقِدْ مِنِّي، وَقَالَ: دُونَكَ. فَعَفَا عَنْهُ، وَبَقِيَا إِلَى أَيَّامِ الْحَجَّاجِ فَقَتَلَهُمَا، وَسَيَرِدُ ذِكْرُ ذَلِكَ - إِنْ شَاءَ اللَّهُ تَعَالَى -. وَقَالَ حَسَّانُ بْنُ زَيْدٍ: سَمِعْتُ عَلِيًّا وَهُوَ يَخْطُبُ النَّاسَ وَيَقُولُ بِأَعْلَى صَوْتِهِ: يَا أَيُّهَا النَّاسُ إِنَّكُمْ تُكْثِرُونَ فِيَّ وَفِي عُثْمَانَ، فَإِنَّ مِثْلِي وَمِثْلَهُ كَمَا قَالَ اللَّهُ تَعَالَى: ( وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ ). وَقَالَ أَبُو حُمَيْدٍ السَّاعِدِيُّ - وَهُوَ بَدْرِيٌّ وَكَانَ مُجَانِبًا لِعُثْمَانَ - فَلَمَّا قُتِلَ عُثْمَانُ قَالَ: وَاللَّهِ مَا أَرَدْنَا قَتْلَهُ، اللَّهُمَّ لَكَ عَلَيَّ أَنْ لَا أَفْعَلَ كَذَا وَكَذَا وَلَا أَضْحَكَ حَتَّى أَلْقَاكَ.
Translation
✧ A section mentioning something of his conduct, which indicates his merit, ؓ. Ibn Masʿūd said: When ʿUmar died, we pledged allegiance to the best of us, and we did not fail. In another narration: They pledged allegiance to the best of them, and they did not fail. Al-Bukhārī said in the “Tārīkh”: with his chain of transmission from al-Ḥasan, saying: I reached the time of ʿUthmān in the condition for which they blamed him. Scarcely a day passed over the people except that they were dividing some good. It was said to them: “O assembly of Muslims, go forth to your stipends.” So they took them in full. Then it was said to them: “Go forth to your provisions.” So they took them in full. Then it was said to them: “Go forth to the clarified butter and honey.” The stipends were continuous, the provisions abundant, the enemy kept at bay, and mutual relations good, and good was plentiful. No believer feared another believer; whoever met him, he was his brother, whoever he was; his affection, his sincere counsel, and his love. He had covenanted to them that there would be favoritism, so when it occurs, be patient. Al-Ḥasan said: If only they had been patient when they saw it, what they were in of giving, provision, and abundant good would have sufficed them. They said: “No, by God, we will not endure it.” By God, they were not turned back and they were not spared. And the other matter: the sword had been sheathed from the people of Islam, and they drew it against themselves. By God, it has not ceased to be unsheathed until this day of the people. And by God, I consider it a sword unsheathed until the Day of Resurrection. More than one reported from al-Ḥasan al-Baṣrī, saying: I heard ʿUthmān command in his sermon the slaughtering and killing of dogs. Sayf b. ʿUmar narrated that some of the people of Madinah kept pigeons, and some shot with pellet-bows (al-julāhiqāt). So ʿUthmān appointed a man from Banū Layth to pursue that, and he clipped the pigeons and broke the pellet-bows, which are pellet crossbows (qisīy al-bunduq). Muḥammad b. Saʿd said: Al-Qaʿnabī and Khālid b. Makhlad informed us: Muḥammad b. Hilāl narrated to us from his grandmother — who used to enter upon ʿUthmān when he was besieged — and she gave birth to Hilāl. He missed her one day, and it was said to him: “She gave birth to a boy last night.” She said: He sent to me fifty dirhams and a shuqayqa sunbulāniyya garment, and said: “This is the gift for your son and his clothing. When a year passes for him, we shall raise it to a hundred.” From Ibn Daʾb, who said: Ibn Saʿīd b. Yarbūʿ b. ʿAnkatha al-Makhzūmī said: I set out when I was a boy in the midday heat, with me a bird that I would let fly in the mosque, while the mosque was being built. And there was a handsome old man, beautiful of face, sleeping, with a brick or part of a brick under his head. I stood looking at him, amazed at his beauty. He opened his eyes and said: “Who are you, O boy?” I told him. He called a boy who was sleeping near him, but he did not answer him. He said to me: “Call him.” I called him, and he ordered him to do something and said to me: “Sit.” He said: The boy went and came with a robe (ḥulla), and came with a thousand dirhams, and he stripped off my garment and dressed me in the robe, and placed the thousand dirhams in it. I returned to my father and told him, and he said: “O my son, who did this to you?” I said: “I do not know, except that he was a man sleeping in the mosque, more beautiful than whom I have never seen.” He said: “That is the Commander of the Faithful, ʿUthmān b. ʿAffān.” From al-Sāʾib b. Yazīd that a man asked ʿAbd al-Raḥmān b. ʿUthmān al-Taymī about the prayer of Ṭalḥa b. ʿUbayd Allāh. He said: “If you wish, I will tell you about the prayer of ʿUthmān.” He said: “Yes.” He said: I said: “Tonight I shall outstrip the group at the Stone — meaning the Station (al-Maqām).” When I stood, there was a man pressing against me, veiled. He said: I turned, and it was ʿUthmān, so I stepped back from him. He prayed, and he was prostrating the prostrations of the Qurʾān until I said: “This is the call to dawn prayer.” He performed witr with one rakʿa, not praying anything else, then departed. This has been narrated from more than one source that he prayed the entire Mighty Qurʾān in a single rakʿa at the Black Stone during the days of the pilgrimage. This was his habit, ؓ. For this reason it is narrated from Ibn ʿUmar that he said regarding the Almighty's saying: “Is one who is devoutly obedient during the hours of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord” [al-Zumar: 9]: “He is ʿUthmān b. ʿAffān.” And Ibn ʿAbbās said regarding the Almighty's saying: “Is he equal to one who commands justice and is on a straight path?” [al-Naḥl: 76]: “He is ʿUthmān b. ʿAffān.” From al-Ḥasan, he used to say: ʿUthmān said: “If our hearts were pure, we would never have our fill of the speech of our Lord. Indeed, I dislike that a day should pass over me in which I do not look into the muṣḥaf.” And ʿUthmān did not die until his muṣḥaf was worn out from the frequency of his continual looking into it. Anas and Muḥammad b. Sīrīn said: The wife of ʿUthmān said on the day of the house: “Kill him or leave him, for by God, he used to keep the night alive with the Qurʾān in a single rakʿa.” More than one said: He, ؓ, would not wake anyone of his household when he rose at night to help him with his ablution, unless he found him awake. He used to fast perpetually. He would be reproached, and it would be said to him: “Would that you woke some of the servants?” He would say: “No, the night is theirs to rest in.” When he performed the major ablution, he would not lift the loincloth from himself, even in a locked room, and he would not raise his back fully, out of the intensity of his modesty, ؓ. Al-Ḥasan al-Baṣrī said: I entered the mosque, and there was ʿUthmān leaning on his cloak. Two water-carriers came disputing to him, and he judged between them. Al-Shaʿbī said: ʿUmar b. al-Khaṭṭāb did not die until Quraysh had grown weary of him. He had confined them in Madinah, and said: “What I fear most for this community is your dispersal in the lands. If a man among them sought permission from him to go on campaign, he would say: ‘In your campaigning with the Messenger of God ﷺ there was enough for you, and better for you than your campaigning today is that you should not see the world and it should not see you.’” He did this with the Muhājirūn from Quraysh, but he did not do it with others from the people of Makkah. When ʿUthmān assumed authority, he left them alone, and they dispersed in the lands, and people attached themselves to them. And he was dearer to them than ʿUmar. It was said: ʿUthmān led the people in the pilgrimage during all the years of his caliphate, and he performed the pilgrimage with the wives of the Prophet ﷺ as ʿUmar used to do. He wrote to the amṣār that the governors should come to him in the pilgrimage season, and whoever complained among them, and that they should enjoin the good and forbid the evil, and that he would be with the weak against the strong as long as he was wronged. It was said: A man asked Saʿīd b. al-Musayyab about Muḥammad b. Abī Ḥudhayfa, what called him to rebel against ʿUthmān. He said: “He was an orphan in the care of ʿUthmān, and ʿUthmān was the guardian of the orphans of his household and bore the burden of all of them. He asked ʿUthmān for an appointment, and ʿUthmān said: ‘O my son, if you were satisfactory, I would have appointed you.’ He said: ‘Then permit me to go out and seek provision.’ He said: ‘Go wherever you wish,’ and he equipped him from his own resources, carried him, and gave to him. When he arrived in Egypt, he was among those who helped against him when ʿUthmān denied him the governorship.” He said: “And ʿAmmār b. Yāsir?” He said: “There was a dispute between him and ʿAbbās b. ʿUtba b. Abī Lahab, and ʿUthmān beat both of them. That produced enmity between the family of ʿAmmār and the family of ʿAbbās, and they had slandered each other.” It was said: Sālim b. ʿAbd Allāh was asked about Muḥammad b. Abī Bakr, what called him to attack ʿUthmān. He said: “Anger and greed. He held a place in Islam, but some people deceived him, so he became greedy. He had a presumption, and a right became incumbent on him, so ʿUthmān took it from his back. This combined with that, and he became blameworthy after having been Muḥammad.” It was said: A man treated al-ʿAbbās b. ʿAbd al-Muṭṭalib with contempt, and ʿUthmān beat him. He approved of that from him, and said: “Does the Messenger of God ﷺ honor his uncle, while I permit contempt toward him? Whoever did that and approved of it has contravened the Messenger of God ﷺ.” It was said: Kaʿb b. Dhī al-Ḥabaka al-Nahdī used to play with citron-balls (al-nāranjiyyāt). This reached ʿUthmān, and he wrote to al-Walīd to inflict a painful beating on him. So he disciplined him and informed the people of his affair, and read to them the letter of ʿUthmān, in which was: “Matters have become serious for you, so be serious. Beware of jest.” Kaʿb became angry and was among those who rebelled against him. His journey was to Dunbāwand, and he said about that to al-Walīd: By my life, if you have driven me away, there is no path for me to what you coveted through my lapse. I hoped for my return, O son of Arwā, and my turning back to the truth for a long time; a ghoul has snatched that away. For my estrangement in the lands, and my harsh treatment, and my being reviled for the sake of God is little. And indeed my supplication every day and night against you and your Dunbāwand is long. He said: As for Ḍābiʾ b. al-Ḥārith al-Burjamī, in the time of al-Walīd b. ʿUqba he borrowed from a people of the Anṣār a dog called Qarḥān that hunted gazelles, and he withheld it from them. The Anṣār took it back from him by force, so he satirized them and said: The delegation of Qarḥān undertook before me an affair by which the sturdy she-camel becomes exhausted and weary. They spent the night full, eating, as if an emir had gifted them with the house of the marzubān. So your dog — do not abandon it, for it is your mother; for ingratitude to mothers is great. They sought help against him from ʿUthmān, so he disciplined him and imprisoned him. He remained in prison until he died in it. And he said regarding the assassination, apologizing to his companions: I resolved and did not act, and I almost did; would that I had left the lawful wives of ʿUthmān weeping over him. And a woman saying: “Ḍābiʾ has died in prison. Alas, who will contend for an opponent who finds no one to dispute with him?” For that reason his son ʿUmayr became a Sabaʾī. He said: As for Kumayl b. Ziyād and ʿUmayr b. Ḍābiʾ, they journeyed to Madinah to kill ʿUthmān. As for ʿUmayr, he held back from it. As for Kumayl, he dared and assaulted him, and ʿUthmān struck his face, and he fell on his backside. He said: “You have hurt me, O Commander of the Faithful!” He said: “Are you not an assassin?” He said: “No, by God.” ʿUthmān said: “Then take retaliation from me,” and said: “Here I am.” So he pardoned him. They remained until the days of al-Ḥajjāj, and he killed them both. Mention of that will come, God Almighty willing. Ḥassān b. Zayd said: I heard ʿAlī while he was addressing the people and saying at the top of his voice: “O people, you speak much concerning me and ʿUthmān. The likeness of me and him is as God Almighty said: ‘And We shall remove whatever rancor is in their breasts; they will be brothers, on couches facing one another.’” And Abū Ḥumayd al-Sāʿidī — who was a Badrī and had sided against ʿUthmān — when ʿUthmān was killed, said: “By God, we did not intend to kill him. O God, I pledge to You that I will not do such-and-such, nor laugh, until I meet You.”
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