Kashe Usman

Daga wikishia
Wannan wata ƙasida ce game da kisan Usman ɗan Affan, domin neman sani Halifa na uku ku duba Usman ɗan Affan

Kisan Usman (Larabci:حادثة مقتل عثمان) ishara ce kan tawayen da mutane suka yi wa Usman ɗan Affan halifa na uku a shekara ta 35 bayan hijira lamarin da ya kai ga kashe shi, wannan tawaye ya faro ne daga mutanen garin basara da misra cikin martani kan cire Amru ɗan Asi Sahami ɗaya daga cikin gwamnonin misra tare da maye gurbinsa da Abdullahi ɗan Abi Sarhi, na’am tsarin tafiyarwar Usman ɗan Affan da tsarin raba manyan mukamai ga ƴan’uwansa da danginsa da kuma kyauta kaso mai yawa daga dukiyar baitul mali ga danginsa yana ɗaya daga cikin sababin fusata da nuna amincewar mutane musammam ma sahabbai da yadda yake tafiyar da hukumarsa.

Masu nuna rashin yardarsu da gwamnatin Usman sun tafi madina bayan isarsu sun sanya Imam Ali (A.S) mai shiga tsakani tare da sanya Usman ya yi alƙawarin gyara al’amura bayan haka sai suka dawo misra, sai dai cewa a kan hanyarsu sai suka ci karo da wasiƙar da Usman ya aikawa gwamnansa na misra cikin Usman ya umartar gwamnansa idan suka koma gida ya karkashe su ya ɗaure wasunsu a kurkuku, da wannan dalili ne suka fasa komawa misra suka juyowa suka dawo madina tare da neman lallai sai Usman ya sauka daga kujerar halifanci, sai dai cewa Usman ya yi watsi da buƙatarsu, sai suka kewaye gidan Usman ɗan Affan, bayan kwanaki arba’in daga kewaye gidan sai suka kashe shi suka kuma hana a binne shi a maƙabartar musulmai. Cikin wannan waƙi’a duk da cewa Imam Ali (A.S) yana ganin Usman matsayin wanda ya yi kusakurai tare da haka bai laminci kashe shi ba, saboda haka ne ma ya tura mutane misalin Imam Hassan (A.S) da Abdullahi ɗan Zubairu tare da umartar su da su je su ba da kariya kan gidan Usman. Kashe Usman ya zama sababin buɗe ƙofar rigingimu da yaƙe-yaƙe na cikin gida tsakanin musulmai, daga jularsu rigima tsakanin Bani Hashim da Bani Umayya ta dawo sabuwa wutarta ta ƙara kunnuwa, kuma A’isha, ɗalha da Zubairu sun ƙiriri yaƙin Jamal da uzurin neman fansar jinin Usman, wannan waƙi’a ta zama sababin ɓullar fitintinun cikin gida a duniyar muslunci, haka nan kuma ana lissafa kisan Usman matsayin sababin samuwar Usmaniyyawa (ƴan kishin Usman ɗan Affan).

Muhimmancin da Matsayin Wannan Kisa Yake Da shi a Duniyar Muslunci

Kashe Usman, yana daga mafi muhimmancin abubuwan da suka faru bayan Annabi (S.A.W) a cewar ba’arin masu bincike bayan kisansa tarihin muslunci ya shiga wata sabuwar marhala.[1] haka nan kisan Usman ya zo da saƙonni daban-daban, ya kuma kasance da tasiri cikin abubuwan da suka faru daga bayansa, Ibn Hajar Asƙalani (wafati 852, h.ƙ.) malamin tarihi na ahlus-sunna yana ganin kisan usman ya kasance farkon abin da ya buɗe ƙofar fitintinu a duniyar muslunci.[2] kisansa ne abin da ya kawo samuwar firƙa usmaniyya[3] haka zalika yana ganinsa sababin samun rigima da shi’a a fagage uku, siyasa, tsaro da ilimi.[4]

Sharhin Abin da ya Faru

Kan asasin madogarai bayan cire Amru ɗan Asi daga muƙaminsa na gwamnan misra da maye gurbinsa da Abdullahi ɗan Abi Sarhi, kusan mutanen ɗari shida daga cikin masu bore da nuna rashin amincewa suka tafi madina, wannan farko bore da tawaye kan Usman[5] wasu ba’ari suna ganin kyautar wani sashe daga dukiyar baitul mali da Usman ya yi ga danginsa ya kasance sababin boren mutane a kansa,[6] masu bore a kan hanyarsu zuwa madina, sun aika wasiƙu ga sauran mutane tare da gayyatarsu zuwa madina.[7]

Shiga Masu Bore Cikin Garin Madina da Tuban Usman

Lokacin da masu bore suka kusanto garin madina sai Usman ya sanya Imam Ali (A.S) matsayin mai shiga tsakani domin mayar da su misra.[8] a rahotannin masadir, Usman ya yi musu alƙawari cewa zai dawo da mutanen da ya kokkora, za a kiyaye adalci cikin raba dukiyar baitul mali, za a zaɓi mutane masu amana ƙarfafa a ɗora su kan lamurra.[9] haka nan Usman ya hau mimbari ya bayyana tuba kan tsarin ayyukansa ya kuma yi istigfari, sannan ya sanya mutane shaida kan abubuwan da ya furta,[10] bayan nan sai masu bore suka koma garuruwansu.[11]

Dawowar Masu Bore Zuwa Madina

A kan hanyarsu sun ci karo da hadimin Usman ɗauke da wasiƙa yana ɓoye da ita[12] wannan wasiƙa tana ɗauke da tambarin halifa Usman kuma cikinta ya bada umarnin kisa da ɗaure waɗannan masu bore, bayan ganin wannan wasiƙa sai masu boresuka komo madina,[13] mutanen kufa ma bayan samun wannan labari sai suka dawo madina,[14] suka tafi wurin Imam Ali (A.S) sannan suka nufi wurin Usman tare da rakiyar Imam Ali (A.S) Usman ya yi rantsuwa da Allah kan lallai bashi ya rubuta wannan wasiƙa ba kuma kwata-kwata ma bashi kowacce irin masaniya game da wannan wasiƙa.[15] sai dai cewa tare da haka masu bore basu gamsu ba, sun ce wajibi ne Usman ya sauka daga halifanci,[16] sai dai cewa Usman ya yi watsi da wannan buƙata ta su amma tare da haka ya yarda zai tuba, sai dai cewa masu bore tare da la’akari da tuba da ya yi a baya da kuma karya wannan tuba da ya yi sai suka ce babu abin da zai gamsar da su sai saukarsa daga kujerar halifanci, ko dai su ko shi, ko dai ya kashe su ko kuma su za su kashe shi.[17]

Kewaye Gidan Usman

Masu bore sun kewaye gidan Usman sannan sun hana shigar da abin ci ko ruwa cikin gidan,[18] waɗannan masu bore sun kasance ɗaiɗaikun mutane daga misra, basara, kufa da wani ɓangare daga madina,[19] kewaye gidan Usman ya ja dogon lokaci har zuwa kwanaki araba’in[20] cikin wannan kwanaki Usman ya aika wasiƙa zuwa Mu’awiya da Ibn Amir ya nemi su kawo masa ɗauki da taimako,[21] haka nan Imam Ali (A.S) ya tura Imam Hassan (A.S) tare da rakiyar wasu mutane misalin Abdullahi ɗan Zubairu da Marwan ɗan Hakam da su je suka bada kariya ga gidan Usman.[22] Usman ya nemi Imam (A.S), ɗalha, Zubairu, da matan Annabi (S.A.W) su kawo masa ruwa[23] Imam Ali (A.S) da Ummu Habibu matar Annabi (S.A.W) su ne mutane na farko da suka yi baki iyawarsu wajen kaiwa Usman ruwan sha, sai dai cewa waɗannan masu bore basu bari an kai masa ruwan ba,[24] Imam Ali (A.S) bayan hana kai ruwa da abin ci ya zargi masu bore tare da bayyana cewa wannan aiki na su ya saɓa aikin muminai kai hatta kafirai, yace da wannan dalili kuka kewaye gidansa kuke son kashe shi,[25] na’am a ɓoye an samu wasu jama’a sun kai masa ruwa.[26]

Kisa da Binne Usman

Akwai mabanbambatan naƙali game da kisan Usman,[27] kan asasin ba’arin naƙali d afarko an samu wasu njama’a sun fara ɓkai hari kan gidan Usman, suka fito waje da mutanen da suke cikin gidan, sannan suka ƙara kai hari tare da kashe Usman,[28] sun sare yatsun Na’ila matar Usman.[29] Kashe Usman ya faru a 18 ga watan zul hijja shakara ta 35 bayan hijira,[30] ranar da aka kashe Usman a tarihi ta shahara da sunan (Waƙi’atu yaumid Dar)[31] a rahotan da ɗabari ya naƙalto gawar Usman ta kasance yashe watse tsawon kwanaki uku, bayan nan aka samu mutane suka ɗauke shi suka kai shi maƙabartar baƙi’a, sai dai cewa wasu mutane sun hana a binne shi a baƙi’a hakan ya tilasta kai shi maƙabartar Hushshu kaukab (Maƙabartar Yahudawa) a ka binne shi a can, bayan wani lokaci sai Mu’awiya ya ƙara wannan wuri cikin baƙi’a.[32]

Samuwar Yanayi na Rashin Amincewar Mutane da Yin Bore

Wasu ba’ari sun yi amanna da cewa bore da nuna rashin amincewa da hukumar Usman bai faru ba karo ɗaya, bari dalili da sabubba daban-daban suka haifar da hakan[33] mafi yawan waɗannan sabubba suna da alaƙa da yadda Usman yake tafiyar da gwamnatinsa.[34] daga jumlarsu:

Imam Ali (A.S): Na uku (Uthman) ya hau mulki... sai zuri'ar mahaifinsa (Bani Umayyah) suka tashi tare da shi, kamar rakumi da yake sha'awar cin ciyawar bazara, sai suka fara wawashe Baitul-Mal, sakamakon wannan hali. Zarensa ya zama auduga, aikinsa kuma ya ƙare

[35]

Naɗa Bani Umayya kan Muƙamai Gwamnati

A cewar Rasul Jafariyan (haihuwa 1324,h,shamsi) masanin tarihi, haƙiƙa Usman ya sallama muhimman muƙamai na hukumarsa zuwa hannun bani umayya, ai aikace kusan baki ɗayan ƙarfin hukumarsa ya koma hannunsu,[36] ance tsarin Usman cikin ɗora bani umayya kan madafan iko ya kasance cikin wani yanayi da za a iya kiransa “Gina hukumar umayyawa”[37] madogaran tarihi sun nuna cewa Usman ya naɗa wasu na kusa da shi wasu mukamai kamar haka:

Suna Nasaba da Nasabarsa da Usman Muƙami
Walidu ɗan Uƙba ɗan'uwan mahaifiyar Usman Gwmamnan kufa[38]
Abdullahi ɗan Amir ɗan baffan Usman Gwamnan basara[39]
Abdullahi ɗan Abi Sarhi Yayan reno Usman Gwamnan misra[40]
Mu'awiya ɗan Abi Sufyan bani umayya Gwamnan sham[41]
Marwan ɗan Hakam ɗan baffansa kuma suriki magatakardarsa[42]
Sa'id ɗan Asi bani umayya Gwamnan kufa[43]

ɗora danginsa kan muhimman muƙamai da kuma yanayin tsarin yadda yake gudanar da hukumarsa ya haifar da boren da yawa yawan musulmai a kansa.[44]] saboda Abdullahi ɗan Amir yana da tarihin yin ridda a baya[45], Walidu ɗan Uƙuba kuma kur’ani ya kira shi da fasiƙi,[46] Marwan ɗan Hakam shima tare da babansa Annabi (S.A.W) ya taɓa korarsu daga garin madina amma tare da haka bayan Usman ya hau kujerar halifanci sai ya dawo da su madina.[47]

Kyautar Dukiyar Baitul Mali

Usman bayan samun kujerar halifanci ya wayi gari da tarin dukiya.[48] wasu na ganin babbar matsalar da Usman ya samu da mutane ta kasnce cikin kyautar dukiyar baitul mali ga danginsa.[49] ya raba dukiya mai tarin yawa ga bani umayya.[50] alal misali kuɗin kumusi da suke zuwa daga afrika ya ɗauka ya yi kyautarsu ga Marwan ɗan hakam,[51] wani lokacin kuma ya yi kyautarsu ga Abdullahi ɗan Sarhi[52] haka ya yi kyautar dukiya mai tarin yawa ga Haris ɗan Hakam[53] Hakam ɗan Asi[54] Abdullahi ɗan Khalid ɗan Usaidi,[55] wannan raba dukiyar baitul mali da Usman ya dinga yi ana ganinsa wani abu da saɓawa tsarin halifofin da suka gabace shi,[56] kuma wani abu da ya yi tasiri mara kyawu cikin al’ummar musulmi, wani abu da ya sanya da yawan mutane suka fara munana tunani da zato a kansa.[57]

Abdullahi ɗan Saba

Ba’arin malaman tarihi na ahlus-sunna sun yi imani kan cewa lallai Abdullahi ɗan Saba yana da hannu dumu-dumu cikin boren da mutane suka yi wa Usman ɗan Affan,[58] kishiyarsu akwai jama’a daga masu zurfafa bincike daga shi’a.[59] da ahlus-sunna,[60] da suke da shakku cikin asalin samuwar mutum da sunan Abdullahi ɗan Saba, haka nan a cewar rasul Jafariyan, haƙiƙa al’umma musulmi ba ta yi raunin da har wani Bayahude sabon muslunta zai zo ya tunzurata kan yin tawaye a kan halifan musulmai.[61]

Ayyukan Sahabbai

ɗaha Husaini (wafati 1973. M) daga masu bincike na ahlus-sunna, ya yi amanna kan cewa babu sahabi ko ɗaya daga muhajiruin da ansar da ya yi tarayya cikin kashe Usman, na’am wasu ba’arinsu basu yarda da yadda Usman yake tafiyar da hukumarsa ba, sai dai kuma tare da haka an tilasta musu yin shiru, wasu ba’arinsu kuma sun bar garin madina,[62] haka nan sun tafi kan cewa abubuwan da aka naƙalto kan kewaye gidan Usman da kisansa duka raunana ne,[63] dalilinsu kan wannan da’awa shi ne cewa bakiɗayan sahabbai adalai ne, shi kuma kasancewar suna da hannu cikin kisan Usman ya saɓawa adalcinsu,[64] tare da haka kan asasin ba’arin mabanbamtan madogari ya zo cewa wasu ba’arin sahabbai sun kasance suna da hannu cikin boren da aka yi wa Usman, misali Hashim ɗan Utba da ɗansa wanda ya kasance daga sahabban Annabi (S.A.W) ya yi tarayya cikin kisan Usman,[65] haka nan matar Usman bayan kisansa ta rubuta wasiƙa zuwa Mu’awiya cikin wannan wasiƙa ta bayyana cewa mutanen madina su ne suka kewaye gidan Usman.[66]

Imam Ali (A.S)

A gefe guda Imam Ali (A.S) ya kirayi Usman da sunan “Hammalul Khaɗaya” mutum mai tarin kusakurai,[67] kuma bai kasance yana imani kan cewa an kashe shi bisa zalunci ba.[68] a gefe guda kuma bai yarda aikata kisan ba, yana ganin kansa matsayin wanda ya fi kowa rashin hannun cikin zubar da jinin Usman.[69] haka nan kuma Imam Ali (A.S) ya yi ta nasiha ga masu bore tare da bayyana musu kuskuren da suke kai,[70] lokacin da aka kewaye gidan Usman, an samu wasu mutane sun je sun baiwa Imam Ali (A.S) shawara da ya fita daga cikin garin madina domin ya zama idan an kashe Usman kwata-kwata ma baya cikin gari abin ya faru, sai dai kuma bai karɓi shawararsu ba,[71] haka nan cikin amsa ga wasiƙar Mu’awiya da yake tuhumar Imam Ali (A.S) kan kisan Usman, ya rubuta: kana tuhumua da abin da kwata-kwata harshena da hannuna basu cuɗanya da shi ba, kai da mutanen garin sham kun haɗe hannu kun rataye shi amma kuma kun danganta kisansa kaina, har ta kai ga malamanku sun wawaitar da jahilanku daga waɗanda suka aikata lefi daga cikinku kuna kwaɗaitar da su.[72]

ɗalha ɗan Uabidullahi

ɗaha Husaini masanin tarihi mutumin misra, yana ganin ɗalha cikin ɗaiɗaikun mutane da basa ɓoye giyan bayansu ga masu yi wa Usman bore, bari ma dai ya kasance yana basu kuɗaɗe,[73] haka nan kan asasin ba’arin naƙali ya bayyana cewa ɗalha ne ya bada shawarar hana shiga da ruwa da abin ci gidan Usman,[74] kan asasin naƙalin Ibn Abil Al-Hadid Mu’utazili cikin sharhin nahjul balaga, haƙiƙa Imam Ali (A.S) gabanin fara yaƙin Jamal cikin ganawarsa da Zubairu ya ce masa: kai da ɗalha kuna da lefi da hannu cikin kisan Usman ya kama mata ku miƙa kawukanku zuwa ga magadan Usman.[75]

Mu’awiya

Lokacin da aka kewaye gidan Usman ya aika da wasiƙa zuwa Mu’awiya yana neman ya kawo masa ɗauki da taimako, Mu’awiya ya aiko da sojoji dubu goma sha biyu, sai dai kuma ya umarce su da su dagata a bakin iyakokin ƙasar sham su jira umarni da zai daga baya,[76] waɗannan sojoji sun yi ƙasa a gwiwa basu shiga madina sun kaiwa halifa ɗauki da taimako ba, lokacin da ɗan aiken sham ya je wurin Usman domin sanin halin d aake ciki, Usman ya ce masa haƙiƙa kuna jira a kasheni ne kawai domin ku fake da haka cikin neman fansar jinina,[77] Imam Ali (A.S) yana ganin Mu’awiya yana da hannu dumu-dumu cikin kisan Usman, ya tunatar da shi irin gazawarsa cikin kai ɗauki da taimako ga Usman da bashi kariya a lokacin da aka kewaye gidansa.[78]

Imam Ali (A.S): Wacce hanya daga hanyoyi ya samar domin kashe shi? Ali wanda ya taimaki Usman don ya tsaya a mukaminsa ya kuma daina ayyukansa da yake aikatawa, ko kuma Muawiyah da Usman ya nemi taimakonsa ya jinkirta taimakonsa, har sai da rundunar mutuwa ta fado masa.

[79]

Wasu ba’ari daga sahabbai cikin maganar da suka yi da Mu’awiya sun zarge shi da hannu cikin kisan Usman saboda yayi ƙasa a gwiwa cikin kai masa ɗauki da tallafi ya jira har aka kashe shi.[80]

A’isha

A rahotan Muhammad ɗan Jarir ɗabari, A’isha game da Usman ta kasance tana cewa: «اُقْتُلُوا نَعْثَلاً فَقَدْ کفَر ku kashe bayahude haƙiƙa ya kafirta.[81] Lokacin da masu bore suka kasance cikin madina haƙiƙa Marwan ya nemi A’isha ta shiga tsakani ta sasanta halifa da masu bore, sai ta fake da tafiya aikin hajji ta ce tana son ganin an yi gunduwa-gunduwa da Usman an watsa shi cikin kogi[82] bayan kashe Usman sai ta canja ta dawo tana da’awar neman fansar jininsa,[83] cikin wasiƙar Sa’ad ɗan Abi Waƙasi zuwa ga ɗan Asi ya zo cewa: an kashe Usman da takobin da A’isha ta zare, shi kuma ɗalha shi ne wanda ya wasa kaifin wannan takobi,[84] tare da haka bayan kashe Usman da bai’ar Imam Ali (A.S) matsayin sabon halifa sai ta tafi makka ta yi bayani cikin taron mutane a fakaice tare da kinaya ta tuhumi Imam Ali (A.S) da hannu cikin kisan Usman,[85] da wannan canjawa da A’isha ta yi Ummu Salama matar Annabi (S.A.W) ta zargi A’isha tana ce mata kin kasance kina zuga mutane da tunzura su kan kashe Usman amma kuma yanzu kin zo kina faɗin wannan magana,[86] A’isha cikin bata amsa tace: “abin da nake faɗa yanzu shi ne yafi daga abin da na faɗi a wancan lokaci”.[87]

Saƙonni

Kisan Usman ya zo da abubuwa daban-daban ba’arinsu sune kamar haka:

  • Samar da yanayi faruwar yaƙoƙi a zamanin halifancin Imam Ali (A.S): a cewar malaman tarihi yaƙin Jamal ya faru ne daga fakewa da A’isha, Zubairu da ɗalha da suka yi da neman fansar jinin Usman.[88] na’am Imam Ali (A.S) cikin wasiƙar da ya aika musu ya yi magana kan rashin hannunsa cikin kisan Usman, da kuma cewa basu haƙƙi cikin neman fansar jinin Usman,[89] haka kuma dangane da ɗalha da Zubairu yana cewa: su na neman wani haƙƙi da su da kansu ne su ak bar wannan haƙƙi, suka zo suna fakewa da neman fansar jinin Usman alhalin sune da kansu suna zubar wannan jini.[90]
  • Ruruwar wutar saɓani tsakanin bani umayya da bani hashim: bani umayya sun riƙi kisan Usman wani tsani cikin raya ƙarfin ikonsu da fifitarsu kan sauran larabawa,[91] sun gabatar da kansu matsayin masu neman fansar jinin Usman tare da tuhumar Ali (A.S) kan kisan,[92] a cewar Rasul Jafariyan Mu’awiya ne yafi kowa amfana da kashe Usman,[93] bayan kisan Usman sai Mu’awiya ya hau kan mimbari yana bayyana kansa matsayin mai neman fansar jinin Usman,[94] ya dinga nuna yatsun na’ila matar Usman da aka datse su tare da rigar Usman domin tunzura mutanen sham.[95]
  • ɓullar Nasibanci: ance nasibanci ya ɓulla bayan kisan Usman da kuma kafa gwamnatin umayyawa.[96]

Bayanin kula

  1. ↑ Al-Ghabban, Fitnah Maktale Uthman bin Affan, 1419H, juzu’i na 1, shafi na 238.
  2. ↑ Ibn Hajar, al-Isabah, 1415 Hijira, juzu'i na 4, shafi na 379.
  3. ↑ Nashe al-Akbar, Masa'il al-Imamah, 1971 AH, shafi na 15-16.
  4. ↑ Maruji Tabasi, “Tasir Tafakkur Usmaniyya bar Ibn taimiyya da takabul ba rawiyan fadail Ahlul Baiti (a.s.)”, shafi na 134.
  5. ↑ Ibn Kathir, al-Bidaya wa al-Nihaya, 1407 AH, juzu'i na 7, shafi na 170.
  6. ↑ Ibn Athir, Al-Kamel, 1385 Hijira, juzu'i na 3, shafi na 167.
  7. ↑ Ibn Khaldun, Tarikh Ibn Khaldun, 1408, Juzu'i na 2, shafi na 594.
  8. ↑ Ibn Kathir, al-Bidaiya wa al-Nihaiya, 1407 AH, juzu'i na 7, shafi na 171-170.
  9. ↑ Sheikh Tusi, al-Amali, 1414 AH, shafi 713; Dhahabi, Tarikh Islam, 1409 AH, juzu'i na 3, shafi 443; Khalifa, Tarikh Khalifa, 1415 AH, shafi 99
  10. ↑ Ibn Kathir, al-Bidaiya wa al-Nihaiya, 1407 AH, juzu'i na 7, shafi na 171-172.
  11. ↑ Ibn Kathir, al-Bidaiya wa al-Nihaiya, 1407 AH, juzu'i na 7, shafi na 170-171.
  12. ↑ Ibn Athir, Al Kamel, 1385 Hijira, juzu'i na 3, shafi na 168.
  13. ↑ Dhahabi, Tarikh Islam i, 1409 AH, juzu'i na 3, shafi na 442-443.
  14. ↑ Ibn Khaldun, Tariikh Ibn Khaldun, 1408, Juzu'i na 2, shafi na 599.
  15. ↑ Dhahabi, Tarikh Islam, 1409 AH, juzu'i na 3, shafi na 442-443.
  16. ↑ Ibn Khaldun, Tarikh Ibn Khaldun, 1408, Juzu'i na 2, shafi na 599. ↑
  17. ↑ Ibn Athir, Al Kamel, 1385 Hijira, juzu'i na 3, shafi na 169.
  18. ↑ Ibn Athir, Al Kamel, 1385 Hijira, juzu'i na 3, shafi na 172.
  19. ↑ Ibn Athir, Usud al-Ghaba, 1409 AH, juzu'i na 3, shafi na 490.
  20. ↑ Ibn Athir, Al Kamel, 1385 Hijira, juzu'i na 3, shafi na 172.
  21. ↑ Ibn Athir, Al-Kamel, 1385 Hijira, juzu'i na 3, shafi na 170. ↑
  22. ↑ Ibn Abd al-Barr, al-Estiyab, 1412 AH, juzu'i na 3, shafi na 1046.
  23. ↑ Ibn Athir, Al Kamel, 1385 Hijira, juzu'i na 3, shafi na 173.
  24. ↑ Tabari, Tarikh al-Umsm wa al-Muluk, 1387H, juzu'i na 4, shafi na 386.
  25. ↑ Tabari, Tarikh al-Umsm wa al-Muluk, 1387H, juzu'i na 4, shafi na 386.
  26. ↑ Ibn Athir, Al-Kamel, 1385 Hijira, juzu'i na 3, shafi na 174.
  27. ↑ Gharib, KhilafatUthman bin Affan, Alkahira, shafi na 149.
  28. ↑ Ibn Atham, al-Futuh, 1411, juzu’i na 2, shafi na 426.
  29. ↑ Ibn al-Taqatqi, al-Fakhri, 1418 AH, shafi na 104.
  30. ↑ Ibn Saad, Tabaqat Al-Kubra, 1410H, juzu'i na 3, shafi na 22.
  31. ↑ Ibn al-Taqatqi, al-Fakhri, 1418 AH, shafi na 104
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  33. ↑ Gharib, Khilafat Uthman bin Affan, Alkahira, shafi na 103. ↑
  34. ↑ Al-Sheikh, “Asbabul fitina fi ahade Uthman”, shafi na 455.
  35. ↑ Nahj al-Balagha, Sobhi Saleh, huduba 3.
  36. ↑ Jafarian, Tarikh Kuhlafa, 1380, shafi na 144
  37. ↑ Bakhtiari, “Sakhtare Siyasi Hukumat Osman”, shafi na 65.
  38. ↑ Dinouri, Al-Akhbar al-Tawwal, 1368, shafi na 139.
  39. ↑ Dinouri, Al-Akhbar al-Tawwal, 1368, shafi na 139.
  40. ↑ Dinouri, Al-Akhbar al-Tawwal, 1368, shafi na 139.
  41. ↑ Khalifa, Tarikh Khalifa, 1415 AH, shafi 106.
  42. ↑ Khalifa, Tarikh Khalifa, 1415 AH, shafi 106.
  43. ↑ Ibn Abd al-Barr, al-Istiyab, 1412H, juzu'i na 2, shafi na 622.
  44. ↑ Gharib, Khilafat Uthman bin Affan, Alkahira, shafi na 105.
  45. ↑ Gharib, Khilafat Uthman bin Affan, Alkahira, shafi na 106.
  46. ↑ Ibn Abd al-Barr, al-Estiyab, 1412, juzu'i na 4, shafi na 1553.
  47. ↑ Ibn Abd al-Barr, al-Istiyab, 1412 AH, juzu'i na 1, shafi na 359.
  48. ↑ Al-Sheikh, 'Asbabul fitina fi ahade Uthman”, shafi na 455.
  49. ↑ Yaqoubi, Tarikh Eliaqoubi, Beirut, juzu'i na 2, shafi na 173.
  50. ↑ Ibn Kathir, al-Bidaiya wa al-Nihaiya, 1407 AH, juzu'i na 7, shafi na 171.
  51. ↑ Balazri, Ansab al-Ashraf, 1417 Hijira, juzu'i na 5, shafi na 580.
  52. ↑ Gharib, Khilafat Uthman bin Affan, Alkahira, shafi na 156.
  53. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 5, shafi 541.
  54. ↑ Moghdisi, Al-bada'u wa al-Tarikh, Bursa'id, juzu'i na 5, shafi na 200.
  55. ↑ Ibn al-Taqatqi, al-Fakhri, 1418 AH, shafi na 102-103.
  56. ↑ Ibn al-Taqatqi, al-Fakhri, 1418 AH, shafi na 102-103.
  57. ↑ Al-Sheikh, “Asbabul fitina fi ahade Uthman”, shafi na 455.
  58. ↑ Ibn Kathir, al-Bidaiya wa al-Nihaiya, 1407 AH, juzu'i na 7, shafi na 167; Ibn Khaldun, Tarikh Ibn Khaldun, 1408, Juzu'i na 2, shafi na 587.
  59. ↑ Dubi Asgari, Abdullahi bin Saba wa Asatir Ukhra, 1375H.
  60. ↑ Taha Hossein, Al-Fitnah Al-Kubari, 2012, juzu'i na 2, shafi na 102.
  61. ↑ Jafarian, Tarikh khulafa, 1380, shafi na 156.
  62. ↑ Hossein, “Ali wa fitna buzurg qatle Uthman”, shafi na 45.
  63. ↑ Al-Ghabban, Fitnah maktale Uthman bin Affan, 1419 Hijira, juzu'i na 1, shafi na 237.
  64. ↑ Al-Ghabban, Fitnah maktale Uthman bin Affan, 1419 Hijira, juzu'i na 1, shafi na 116.
  65. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1387H, juzu'i na 5, shafi na 43.
  66. ↑ Ibn Jozi, al-Muntazem, 1412 AH, juzu'i na 5, shafi na 61.
  67. ↑ Thaghafi, Al-Gharat, 1395 AH, juzu'i na 1, shafi na 26.
  68. ↑ Nasr bin Muzahm, Waqqa Siffin, 1404H, shafi na 202.
  69. ↑ Nahj al-Balaghah, Sobhi Saleh, harafi 6.
  70. ↑ Misali, duba Ibn Athir, Al-Kamel, 1385H, juzu'i na 3, shafi na 173.
  71. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 31, shafi 487; Balazri, Ansab al-Ashraf, 1417 Hijira, juzu'i na 5, shafi na 568.
  72. ↑ Makarem Shirazi, Nahj al-Balagheh ba tarjameh Farsi rawan, 2004, juzu'i na 1, shafi na 697.
  73. ↑ Hossein, “Ali wa fitina buzurg maktale Uthman”, shafi na 45.
  74. ↑ Ibn Qutaiba, Imama wa Al-Siyasah, 1410H, juzu'i na 1, shafi na 57.
  75. ↑ Ibn Abi al-Hadid, Sharhin Nahj al-Balaghah, Mawallafi: Maktabat Ayatullah al-Azmi al-Marashi al-Najafi (RA), juzu'i na 2, shafi na 167.
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  77. ↑ Yaqoubi, Tarikh Eliaqoubi, Beirut, juzu'i na 2, shafi na 175.
  78. ↑ Nahj al-Balagha, Sobhi Saleh, Nameh 28.
  79. ↑ Nahj al-Balagha, Sobhi Saleh, Nameh 28.
  80. ↑ Duba Jafarian, Tarikh khulafa, 1380, shafi na 174-175.
  81. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1387H, juzu'i na 4, shafi na 459.
  82. ↑ Yaqoubi, Tarikh Eliaqoubi, Beirut, juzu'i na 2, shafi na 175.
  83. ↑ Ibn Khaldun, Diwan al-Mubatada wa al-Khobar, 1408 AH, juzu'i na 2, shafi na 607.
  84. ↑ Abdul Maqsood, Imam Ali bin Abi Talib, Maktaba Al-Irfan, juzu'i na 2, shafi na 236.
  85. ↑ Abdul Maqsood, Imam Ali bin Abi Talib, Maktaba Al-Irfan, Mujalladi na 2, shafi na 267
  86. ↑ Ibn Atham, al-Futuh, 1411, juzu’i na 2, shafi na 437.
  87. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1387H, juzu'i na 4, shafi na 459.
  88. ↑ Misali, duba Ibn Athir, Al-Kamel, 1385 A.H., Juzu’i na 3, shafi na 205-208.
  89. ↑ Nahj al-Balagha, Sobhi Saleh, Nameh 54.
  90. ↑ Nahj al-Balaghah, Sobhi Saleh, Khutbah 22.
  91. ↑ Gharib, Khilafat Uthman bin Affan, Alkahira, shafi na 165.
  92. ↑ Gharib, Khilafat Uthman bin Affan, Alkahira, shafi na 152.
  93. ↑ Jafarian, Tarkh khulafa, 1380, shafi na 178.
  94. ↑ Nasr bin Muzahm, Waqqa Siffin, 1404 AH, shafi na 81.
  95. ↑ Nasr bin Muzahm, Waqqa Siffin, 1404 AH, shafi na 81.
  96. ↑ Kothari, "Barasi Rishehaye tarikhi Nasibigeri", shafi na 99.

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