Jump to content

Draft:Uthman

Add links
From Wikivahdat
Revision as of 15:55, 10 May 2026 by Translationbot (talk | contribs) (ترجمه خودکار از ویکی فارسی)
(diff) ← Older revision | Latest revision (diff) | Newer revision → (diff)
Uthman
nameUthman ibn Affan ibn Abi al-As ibn Umayya
Personal details

Uthman ibn Affan was the third Caliph among the Rashidun Caliphs according to Sunni Muslims, and a companion of the Prophet Muhammad (peace be upon him and his progeny). Uthman assumed the caliphate based on the council appointed by Umar ibn al-Khattab prior to his death for selecting a caliph, and he ruled from 23 AH until his assassination in 35 AH.

Uthman spent the final 49 days of his life under siege by his opponents and protesters, which ultimately led to his murder. Uthman also compiled and standardized an official version of the Quran. Following Uthman's assassination, divisions among Muslim groups and within the united Islamic territories (such as Syria, Iraq, Hejaz, and Egypt) intensified. These political and religious discordances resulted in conflicts known as the First and Second Fitnas.


Introduction to Uthman

Uthman ibn Abi al-As ibn Umayya ibn Abd Shams ibn Abd Manaf ibn Qusayy; his mother was Arwa bint Kurayz ibn Rabi'a ibn Habib ibn Abd Shams ibn Abd Manaf ibn Qusayy, and his maternal grandmother was Bayda' bint Abd al-Muttalib ibn Hashim ibn Abd Manaf, whose kunya was Umm Hakim[1].

Uthman's kunya during the Jahiliyyah period was Abu Amr. After the advent of Islam, he had a son named Abdullah from Ruqayya, daughter of the Messenger of God (peace be upon him and his progeny), and thus adopted the kunya Abu Abdullah[2]. Scholars differ regarding Uthman's birth year, citing either the seventh[3] or sixth year of the Year of the Elephant.

It is reported that Uthman embraced Islam in Mecca at the invitation of Abu Bakr[4]. However, some sources attribute his conversion to following the Islamization of Talha and Zubayr[5].


Uthman's Conversion to Islam

Uthman embraced Islam in Mecca at the invitation of Abu Bakr[6]. The exact year of Uthman's conversion is not definitively known; however, it is stated that he accepted faith during the earliest phase of the Prophet's (peace be upon him and his progeny) mission, in the house of Arqam ibn Abi al-Arqam[7].

Uthman was among the first to migrate from Mecca to Abyssinia[8]. Although he was present in Medina during the Battle of Badr, he did not participate in the battle. Historians state that the reason for his non-participation was the illness of his wife Ruqayya, daughter of the Prophet Muhammad (peace be upon him and his progeny), and that the Prophet himself ordered him to remain in Medina. Ruqayya passed away at the conclusion of that same battle[9].

Uthman Before the Caliphate

During the Time of the Messenger of God (peace be upon him and his progeny)

He was among the Muhajirun who migrated to Abyssinia accompanied by his wife[10]. Upon migrating to Medina, he lodged in the house of Aws ibn Thabit (the brother of Hassan ibn Thabit) in the Banu Najjar quarter.

It is recorded that he did not participate in the Battle of Badr due to his wife's illness[11]. However, the Prophet (peace be upon him and his progeny) allocated Uthman a share of the spoils of Badr[12]. He participated with the Muslims in the Expedition of Uhud, but he was among those Muslims who fled during the battle after conditions became dire. Some historians have written that he remained in flight for three days[13].

Furthermore, during the Treaty of Hudaybiyyah, the Messenger of God (peace be upon him and his progeny) sent him as an envoy to the Quraysh to inform them that the Muslims had not come for war, but rather to honor the House of God, and that they would sacrifice their camels and depart the city thereafter.

Uthman encountered the Quraysh at Baldah. He conveyed the message of the Messenger of God (peace be upon him and his progeny) to them. The Quraysh told him to return immediately and inform Muhammad (peace be upon him and his progeny) that they would not permit him to enter Mecca.

At that moment, Aban ibn Sa'id ibn al-As, a noble of Mecca, granted him protection; to ensure his safety, he mounted his horse behind Uthman and brought him into Mecca. Uthman spoke individually with each of the Meccan nobles, yet his efforts yielded no result. It is said that Uthman remained in Mecca for three days inviting the Quraysh to accept the treaty. His three-day absence caused concern among the Muslims and led to the Pledge of Ridwan.

Uthman During the Time of Abu Bakr and Umar

During the time of Abu Bakr, he was among those close to the Caliph and served as his scribe. Uthman, who attended Abu Bakr throughout his entire illness, was commissioned by him to write the testament of succession for Umar. As he began writing the document, Abu Bakr fell into a coma. Uthman, knowing his duty, completed the writing of the testament and inserted Umar's name therein. Upon regaining consciousness, Abu Bakr asked him to read what he had written, which he did, and Abu Bakr confirmed his writing[14].

During the era of Umar, he also possessed considerable influence and, under those circumstances, was regarded as the representative of the Banu Umayyah[15].

The Consultative Council for the Caliphate

In the year 23 AH, Piruz, the Iranian slave of Mughirah ibn Shu'bah, struck Umar ibn al-Khattab. Umar survived only a few days after this attack, but before his death, he formed a six-member consultative council consisting of Imam Ali (peace be upon him), Uthman ibn Affan, Zubayr ibn al-Awwam, Talhah ibn Ubayd Allah, Abd al-Rahman ibn Awf, and Sa'd ibn Abi Waqqas, instructing them to choose one among themselves as Caliph. Sa'd immediately delegated his vote to Abd al-Rahman. Zubayr withdrew his candidacy in support of Ali (peace be upon him). Abd al-Rahman declared that he did not seek the Caliphate. Talhah, who was Abu Bakr's cousin and opposed to Ali (peace be upon him), stepped aside in support of Uthman. Consequently, only Ali (peace be upon him) and Uthman remained as candidates for the Caliphate[16], making the opinion of Abd al-Rahman highly significant.

After three days of consultation with the people, particularly the nobles and commanders, Abd al-Rahman ibn Awf first asked Ali (peace be upon him) to pledge that, if he attained the Caliphate, he would act in accordance with the Book of God, the conduct of the Prophet (peace be upon him and his progeny), and the ways of Abu Bakr and Umar. Ali (peace be upon him) replied: "I hope to act according to the Book of God and the Sunnah of the Messenger of God (peace be upon him and his progeny) within the scope of my knowledge, ability, and ijtihad." Abd al-Rahman then presented his condition to Uthman, who immediately accepted it. For this reason, Abd al-Rahman ibn Awf pledged allegiance to Uthman.

Uthman from the Migration to Medina until the Demise of the Prophet (peace be upon him and his progeny)

From the time of the Migration until the demise of the Prophet (peace be upon him and his progeny), Uthman played no prominent role among the Muslims except in a few instances. The accounts transmitted regarding him during this period are as follows:

  1. Uthman did not participate in the Battle of Badr with the permission of the Prophet (peace be upon him and his progeny) due to the severe illness of his wife, Ruqayyah[17]; on the very day news of the Muslims' victory reached Medina, Ruqayyah passed away[18].
  2. During the Muslims' journey to Mecca, which led to the Treaty of Hudaybiyyah, the noble Prophet of Islam sent Uthman into Mecca to negotiate peace owing to his emotional ties with the Quraysh. After some time, news arrived that the people of Mecca had killed Uthman. This news led the Muslims to believe they must prepare for war; thus, they pledged an oath to one another, known as the Pledge of Ridwan. Subsequently, news arrived that his death was merely a rumor. Naturally, for this reason, he was not present at the Pledge of Ridwan[19].
  3. The Battle of Tabuk was among the battles that imposed great hardships upon the Muslims, as the extremely long distance combined with intense heat was ill-suited to the resources available to the Muslims at that time; consequently, substantial assistance was required. The general body of Muslims contributed to the Islamic army to the best of their ability. Since Uthman was in a better financial position than others, he provided greater assistance compared to them[20]. In some narrations, exaggerated figures regarding Uthman's contributions have been mentioned[21].


Compilation of the Quran during the Time of Uthman

The Holy Quran was committed to writing during the time of the Prophet (peace be upon him and his progeny), and many of his close companions memorized its verses. Nevertheless, according to the view of some Quranic scholars, for various reasons, the Quran was not compiled into a single book until the time of Abu Bakr. The Event of Yamamah, in which a large number of Quran memorizers were killed, prompted the issue of compiling the Quran into a single book for the Muslims. Abu Bakr selected Zayd ibn Thabit for this task.

Zayd gathered all scattered Quranic writings. He accepted every Quranic verse only if it was corroborated by at least two witnesses (one from written records and one from memory), even if dozens of memorizers and numerous written copies confirmed it. The Quran collected and compiled by Zayd remained in the form of sheets (sahifah) and was not yet a bound codex (mushaf); eventually, it was placed in a box, and someone was appointed to guard and preserve it. This compilation took fourteen months, lasting at most until the death of Abu Bakr in the year 13 AH. In accordance with Abu Bakr's will, this copy was handed over to Umar. After Umar, according to his own will, it was entrusted to his daughter Hafsa, the daughter of Umar and wife of the Prophet (peace be upon him and his progeny).

During Uthman's caliphate, with Islamic conquests and the spread of the Quran to newly conquered lands, numerous discrepancies and difficulties arose regarding the recitation of Quranic words. Uthman formed a committee consisting of Zayd ibn Thabit, Sa'id ibn al-As, Abdullah ibn al-Zubayr, and Abd al-Rahman ibn al-Harith. This group, assisted by twelve individuals from the Quraysh and the Ansar, began the task of producing the final copy, with Imam Ali (peace be upon him) exercising a degree of supervision and oversight over their work.

They gathered all writings from the time of the Prophet (peace be upon him and his progeny). They then borrowed the copy written by Zayd during Abu Bakr's time, which had been kept in the possession of Hafsa. It was agreed that whenever Zayd and his three colleagues disagreed on the writing of a word, it should be written according to the dialect of the Quraysh. Thus, the final compilation proceeded based on the sheets surviving from the Prophet (peace be upon him and his progeny), specific copies including Hafsa's version and Zayd's own copy, relying on the memory of memorizers and the testimony of witnesses. The Imam's Mushaf, meaning the standard, official, and final codex known as the Mushaf Uthmani, was completed between four to five years, from 24 AH until before 30 AH. From this master copy, five or six identical copies were transcribed.

Two copies were kept in Mecca and Medina, while three or four other copies, each accompanied by a Quran memorizer who served as a teacher and guide for correct recitation, were sent to major centers of the Islamic world, namely Basra, Kufa, Syria, and Bahrain. Subsequently, Uthman ordered that all previous writings and copies be destroyed so that the roots of dispute and disagreement might be entirely eliminated[22].

Some of Uthman's Personal Actions

At Mina, Uthman performed the prayer in its complete form, contrary to the Sunnah of the Messenger of God (peace be upon him and his progeny). When confronted with objections from the Companions, including Abd al-Rahman ibn Awf, and unable to provide them with a satisfactory answer, he stated: هذا رَأىٌ رَأَیْتُهُ (This is an opinion I have formed)[23]. According to Al-Muttaqi al-Hindi (author of Kanz al-Ummal), alterations in the method of ablution (wudu) and the divergence between Shia and Sunni practices regarding ablution originated during his caliphate[24]. Although he himself stated in one instance that the Prophet (peace be upon him and his progeny), after washing his face and hands and wiping his head, also wiped his feet[25], in another instance he regarded the Prophet's ablution as involving the washing of the feet[26].

Imam Ali (peace be upon him) stated regarding this matter:

If religion were subject to individual opinion, then the soles of the feet would be more deserving of being wiped than their tops; however, I witnessed the Messenger of God (peace be upon him and his progeny) wiping the tops of the feet[27].

According to narrations from Sunni sources, Gabriel taught the Prophet (peace be upon him and his progeny) the wiping of the feet[28].


Conquests During Uthman's Reign

During Uthman's time, the territories conquered by Muslims expanded. For instance, several cities in the region of Fars fell to the Arabs, with Uthman ibn Abi al-As commanding this conquest. Furthermore, in the year 29 AH, regions in North Africa were conquered under the command of Abdullah ibn Abi Sarh, and the island of Cyprus was conquered under the command of Mu'awiya ibn Abi Sufyan.

Certain regions, such as cities in the Fars region of Iran, revolted during this period in an attempt to regain their independence but were suppressed. The death of Yazdegerd III, the last Sasanian king, occurred during Uthman's reign. According to sources, Yazdegerd last faced the Arab army at Istakhr. Uthman ibn Abi al-As and Abdullah ibn As, who were Arab commanders in that region, confronted him. Yazdegerd was defeated and fled to Merv. According to accounts recorded in sources, he was subsequently killed there in his sleep by a miller in Merv[29].


The Significance of Uthman's Assassination in Islamic History

The events leading to the assassination of Uthman ibn Affan, the third Caliph of the Muslims, are considered among the most significant incidents in the era following the Prophet of Islam. He served as the Caliph of the Muslims for approximately twelve years[30]. According to some historians, Uthman acted with great tranquility during the first six years of his caliphate, striving to consolidate his position. However, during the second six-year period, he empowered the Umayyads, appointed them to key governmental positions, and effectively placed all power in their hands[31].

His style of governance provoked objections that led to the siege of his house and subsequently his assassination. Ibn Hajar al-Asqalani, a Sunni historian, maintains that the killing of Uthman marked the beginning of tribulations (fitna) in the Islamic world[32]. It reignited the conflict between the Umayyads and the Hashimites and their respective supporters; the Umayyads claimed to be seeking vengeance for Uthman's blood and held Ali (peace be upon him), the subsequent Caliph, responsible for his death. The Umayyads utilized Uthman's assassination as a means to revive their supremacy and power among the Arabs[33].

Following Uthman's assassination, Islamic history entered a new phase[34]. His killing paved the way for the civil wars during the caliphate of Imam Ali (peace be upon him). In one of these conflicts, prominent figures such as Talha, Zubayr, and Aisha stood against him, while in another battle, a group known as the Kharijites opposed Imam Ali[35].

Some Details of the Assassination of Uthman

The protesters against Uthman's governmental system gradually concluded that Uthman had no intention of stepping down or acceding to their demands; thus, they resolved to kill him. However, certain constraints, such as the guarding of Hasan ibn Ali (peace be upon him) and the rebels' reluctance to engage in conflict with him and the Banu Hashim, prevented them from attacking Uthman's house. Eventually, the rebels began shooting arrows at Uthman's house from a distance. During this exchange, Imam Hasan (peace be upon him) was wounded. An arrow also struck Marwan, Muhammad ibn Talha was bloodied, and the head and face of Qanbar, the servant of Ali (peace be upon him), were broken. Muhammad ibn Abi Bakr was alarmed that Imam Hasan (peace be upon him) had been wounded, fearing that the Banu Hashim might intervene due to this incident and that the sedition would spread.

Since Imam Hasan (peace be upon him) had been wounded, two men carried him out of Uthman's house. The besiegers stated that if the Banu Hashim saw blood on Hasan's head and face, they would disperse the people surrounding Uthman; therefore, they decided to kill Uthman before anyone noticed. Several individuals passed through the house of one of the Ansar and entered Uthman's house in such a manner that none of Uthman's associates noticed their entry.

At that time, only Uthman's wife was with him. The rebels killed Uthman, and his wife began to wail. When Imam Hasan (peace be upon him) and Imam Husayn (peace be upon him) entered the Dar al-Imarah, they found Uthman killed and his body mutilated. Ali (peace be upon him), Talha, Zubayr, and Sa'd became aware of the matter and began reciting the verse: "Indeed, we belong to Allah, and indeed to Him we shall return"[36]. Al-Dinawari reports that a group, including Ali (peace be upon him), wept over Uthman's corpse to the extent that Ali (peace be upon him) fainted[37].

The assassination of Uthman occurred in the year 35 AH[38]. There is disagreement regarding his age at that time. It is reported from Al-Waqidi (died 207 or 209 AH) that Uthman was 82 years old[39]. Some sources name Sudan ibn Humran as Uthman's killer[40].

The people of Medina prevented the burial of Uthman in Jannat al-Baqi. Consequently, he was buried in a thicket known as Hashsh Kawkab, located outside Baqi, or in other words, behind Baqi. After Mu'awiyah came to power and Marwan ibn al-Hakam assumed governance over Medina, Marwan purchased the land surrounding Uthman's grave and ordered that Muslims bury their dead in Baqi on the side where Uthman was interred, so that his burial place would become connected to Baqi[41].

The Stance of Imam Ali Regarding the Assassination of Uthman

According to Islamic historical sources, Imam Ali (peace be upon him) opposed the killing of Uthman and, in order to prevent his assassination, assigned his two sons, Hasan and Husayn (peace be upon them), along with several others, to guard Uthman's house[42]. According to some sources, upon learning of Uthman's death, he wept and stated that there was no justification for Uthman's killing[43].

In another narration attributed to Imam Ali (peace be upon him), it is reported that Uthman himself prevented Hasan and Husayn (peace be upon them), who were protecting him, from fighting the attackers of his house[44]. Prior to Uthman's assassination, Imam Ali (peace be upon him) repeatedly mediated and provided assistance to him; for instance, when protesters besieged Uthman and cut off his water supply, Imam Ali (peace be upon him) delivered water and food to him[45].

According to Sunni sources quoting Imam Ali (peace be upon him), he said: "If Uthman had asked me for help in defending himself, I would not have withheld my life; I would have accepted the death of Hasan and Husayn. Indeed, I warned the people against killing Uthman." It is reported that when the Egyptian protesters intended to besiege and kill Uthman, they came to Ali (peace be upon him) and said: "Rise and come with us to go to him; God has made his blood lawful." Ali (peace be upon him) replied: "By God, I will not do so, nor will I come with you." The people of Egypt said: "Then why did you write a letter to us?" Ali said: "By God, I never wrote any letter to you." At this point, they looked at one another[46].

Consequences of the Assassination of Uthman

Following the killing of Uthman ibn Affan by the rebels, the Muslims pledged allegiance to Ali ibn Abi Talib (peace be upon him) as Caliph. Mu'awiyah, the governor of Syria, claimed the Caliphate; however, lacking sufficient standing to assert this claim in light of the status of Ali ibn Abi Talib (peace be upon him) in society after the Prophet (peace and blessings of Allah be upon him and his progeny), he used Uthman's assassination as a pretext. He alleged that Ali (peace be upon him) had a role in Uthman's killing, declared himself the avenger of Uthman's blood, and incited the Syrians to war against him.

In response to those who urged him to follow the legitimate Caliphate of Ali ibn Abi Talib, Mu'awiyah stated that Ali was not innocent in Uthman's death, and if he was innocent, he should hand over Uthman's killers to them; only then could they address the subsequent matter of the Muslim Caliphate and deliberate upon it[47]. Meanwhile, Uthman's wife sent his blood-stained shirt and some of his plucked beard hairs, along with a letter, to Mu'awiyah, demanding vengeance.

Mu'awiyah utilized this letter and Uthman's shirt to secure pledges of allegiance from the people in his favor, portraying Imam Ali (peace be upon him) as responsible for Uthman's death. Furthermore, he used Uthman's shirt to encourage the people of Syria to wage war against Imam Ali (peace be upon him). Thus, the bloodied garment and the call for vengeance for Uthman became a pretext to delegitimize the Caliphate of Ali (peace be upon him) and assert the legitimacy of Mu'awiyah's Caliphate. The Syrians agreed with him, telling Mu'awiyah: "Uthman is your cousin, and you are his blood avenger; we are with you"[48].

The assassination of Uthman and Mu'awiyah's subsequent claim to the Caliphate imposed major wars upon the Muslims, such as the Battle of Siffin, in which thousands of people, including some Companions of the Prophet (peace and blessings of Allah be upon him and his progeny) like Ammar ibn Yasir, lost their lives. The martyrdom of Imam Ali (peace be upon him), the rise of Mu'awiyah to power, and the transformation of the Islamic Caliphate into a hereditary monarchy are among the most significant consequences of the assassination of Uthman ibn Affan.

Footnotes

Template:Footnotes

  1. ↑ Tabaqat Ibn Sa'd/Translation, Vol. 3, p.
  2. ↑ Tabaqat Ibn Sa'd/Translation, Vol. 3, p.
  3. ↑ Ibn Abd al-Barr, Al-Isti'ab, 3, 1037
  4. ↑ Al-Dhahabi, Usd al-Ghabah, 3, 481
  5. ↑ Tabaqat Ibn Sa'd/Translation, Vol. 3, p. 46
  6. ↑ Al-Dhahabi, Usd al-Ghabah, 3, 481
  7. ↑ Ibn al-Jawzi, Al-Muntazam, 4, 335
  8. ↑ Ibn Abd al-Barr, Al-Isti'ab, 3, 1038
  9. ↑ Al-Waqidi, Al-Maghazi, 1, 101; Ibn Abd al-Barr, Al-Isti'ab, 3, 1038; Al-Dhahabi, Usd al-Ghabah, 3, 482
  10. ↑ Tabaqat Ibn Sa'd/Translation, Vol. 3, p. 46
  11. ↑ Al-Waqidi, Al-Maghazi, Vol. 1, p. 101
  12. ↑ Tabaqat Ibn Sa'd/Translation, Vol. 3, p. 46
  13. ↑ Al-Maghazi, Vol. 1, p. 237; Translation of Irshad, p. 73 (Al-Tabari, 310 AH), Vol. 4, p. 145, Publisher: Dar al-Fikr / Tarikh al-Tabari, Vol. 2, p. 69, Publisher: Dar al-Kutub al-Ilmiyyah / Usd al-Ghabah fi Ma'rifat al-Sahabah, Vol. 4, p. 63, researched by Adel Ahmad al-Rifa'i, Publisher: Dar Ihya' al-Turath al-Arabi / Al-Sirah al-Nabawiyyah, Vol. 3, p. 55; / Al-Matalib al-Aliyah bi-Zawa'id al-Masanid al-Thamaniyah, Vol. 17, p. 347, researched by Dr. Sa'd ibn Nasir ibn Abd al-Aziz al-Shatri, Publisher: Dar al-Asimah / Dar al-Ghayth / Al-Isti'ab fi Ma'rifat al-Ashab, Vol. 3, p. 1074, researched by Ali Muhammad al-Bajawi, Publisher: Dar al-Jil / Al-Wafi bi-al-Wafayat, Vol. 20, p. 61, researched by Ahmad al-Arna'ut and Turki Mustafa, Publisher: Dar Ihya' al-Turath / Al-Bidayah wa-al-Nihayah, Vol. 4, pp. 28–29, Publisher: Maktabat al-Ma'arif)
  14. ↑ Tarikh al-Tabari, Vol. 3, p. 429; Sharh Nahj al-Balaghah, Vol. 1, pp. 163–165; Nathr al-Durr, Vol. 2, pp. 15, 23; Al-Kamil fi al-Tarikh, Vol. 2, p. 425; Hayat al-Sahabah, Vol. 2, p. 26; Tabaqat al-Kubra, Vol. 3, p. 200
  15. ↑ Political History of Islam, History of the Caliphs, Rasul Ja'fariyan, p. 147
  16. ↑ Tarikh al-Umam wa-al-Muluk, Vol. 3, p. 296; Sharh Nahj al-Balaghah, Ibn Abi al-Hadid, Vol. 1, p. 188
  17. ↑ Al-Isti'ab fi Ma'rifat al-Ashab, Vol. 3, p. 1038
  18. ↑ Usd al-Ghabah fi Ma'rifat al-Sahabah, Vol. 3, p. 482
  19. ↑ Al-Isti'ab fi Ma'rifat al-Ashab, Vol. 3, p. 1038
  20. ↑ Al-Dhahabi, Muhammad ibn Ahmad, Tarikh al-Islam, edited by Tadmuri, Umar Abd al-Salam, Vol. 3, p. 470, Beirut, Dar al-Kitab al-Arabi, 2nd edition, 1409 AH
  21. ↑ Al-Isti'ab fi Ma'rifat al-Ashab, Vol. 3, p. 1040
  22. ↑ Tarikh al-Quran, Ramyar, pp. 407–431; Khorramshahi, Encyclopedia of the Quran and Quranic Studies, Vol. 2, p. 1635
  23. ↑ Al-Kamil by Ibn Athir, translation, vol. 9, pp. 167–168; Tarikh al-Islam, vol. 4, p. 268
  24. ↑ Kanz al-Ummal, vol. 9, p. 443, hadith no. 26890
  25. ↑ Al-Musannaf fi al-Ahadith wa al-Athar, vol. 1, p. 16
  26. ↑ Musnad al-Darimi, vol. 1, p. 544
  27. ↑ Ibn Abi Shaybah, Al-Musannaf fi al-Ahadith wa al-Athar, vol. 1, p. 25; Kanz al-Ummal fi Sunan al-Aqwal wa al-Af'al, vol. 9, p. 606
  28. ↑ Al-San'ani, Al-Musannaf, vol. 1, p. 19; Ibn Abi Shaybah, Al-Musannaf fi al-Ahadith wa al-Athar, vol. 1, p. 26
  29. ↑ Dinawari, Al-Akhbar al-Tiwal, pp. 139–140
  30. ↑ Shaykh Mufid, Al-Ikhtisas, 1413 AH, p. 130
  31. ↑ Jafarian, Tarikh al-Khulafa, 1380 SH, p. 144
  32. ↑ Ibn Hajar, Al-Isabah, 1415 AH, vol. 4, p. 379
  33. ↑ Gharib, Khilafat Uthman ibn Affan, Cairo, p. 165
  34. ↑ Al-Ghabban, Fitnat Maqtal Uthman ibn Affan, 1419 AH, vol. 1, p. 238
  35. ↑ Gharib, Khilafat Uthman ibn Affan, Cairo, p. 159
  36. ↑ Part of verse 156 of Surah Al-Baqarah in the Quran
  37. ↑ Al-Dinawari, Al-Imamah wa al-Siyasah, translation, pp. 67–70
  38. ↑ Ibn Abd al-Barr, Al-Isti'ab
  39. ↑ Ibn Abd al-Barr, Al-Isti'ab, vol. 3, p. 1048
  40. ↑ Ibn Abd al-Barr, Al-Isti'ab, vol. 3, p. 1045
  41. ↑ Translation of Muruj al-Dhahab by Al-Mas'udi, vol. 1, p. 703; Translation of Al-Tabaqat al-Kubra; Al-Ghadir, vol. 18, pp. 37 and 40; Akhbar Madinat al-Rasul, p. 156, cited from Athar Islami-ye Makkeh va Madineh, pp. 350–351, by Rasul Ja'farian
  42. ↑ Ibn Abd al-Barr, Al-Isti'ab, vol. 3, p. 1046
  43. ↑ Al-Dinawari, Al-Imamah wa al-Siyasah (Persian translation), p. 69
  44. ↑ Al-Dinawari, Al-Imamah wa al-Siyasah (Persian translation), p. 76
  45. ↑ Al-Dinawari, Al-Imamah wa al-Siyasah (Persian translation), p. 61
  46. ↑ Al-Dinawari, Al-Imamah wa al-Siyasah (Persian translation), p. 61
  47. ↑ Ibn Muzahim, Waq'at Siffin, translation, p. 271
  48. ↑ Al-Dinawari, Al-Imamah wa al-Siyasah, translation, p. 110
Retrieved from "https://en.wikivahdat.com/w/index.php?title=Draft:Uthman&oldid=3225"