The first charge
He hit Ibn Masoud until he broke his ribs - as they say - and prevented him from giving him.
The respond to it
This story is fabricated, it has no origin
When Othman, may God be pleased with him, pledged allegiance to the caliphate, Abdullah bin Masoud said: We pledged allegiance to our good, and Abdullah bin Masoud, may God be pleased with him, believes that the best of the nation at this time is Othman, may God be pleased with him
The first dispute between him and Ibn Masoud - may God be pleased with them -
Abdullah bin Masoud, may God be pleased with him, was the governor of Uthman, may God be pleased with him, over the house of money in Kufa, and the governor of Kufah at that time was Saad bin Abi Waqqas, may God be pleased with him, a dispute occurred between them because Saad, may God be pleased with him, borrowed money from the treasury, and did not return it at the specified time, so an argument occurred between them because of this matter, after that, the people of Kufa revolted, as was their custom with all the governors, against Saad bin Abi Waqqas, despite his status in Islam, as he was one of the ten who were given the glad tidings of Paradise, and the uncle of the Messenger of God, may God’s prayers and peace be upon him, and Othman, may God be pleased with him, removed Saad from the mandate of Kufa, and approved the treasury of money Abdullah bin Masoud.
The second dispute between him and Ibn Masoud - may God be pleased with them -
When Othman, may God be pleased with him, wanted to gather the people on one Mushaf, he chose, may God be pleased with him, for this matter Zaid bin Thabit, may God be pleased with him, and Abu Bakr and Omar, may God be pleased with them, had previously chosen him to collect the Qur’an the first time, this is because Zaid, may God be pleased with him, was the one who listened to the last recitation of the Qur’an from the Messenger of God, may God’s prayers and peace be upon him, and the other newspapers were written successively, whenever something was revealed from the Qur’an, it was written in them, The issue is that Abdullah bin Masoud had a Mushaf that differed in its arrangement from the Mushaf of Zaid bin Thabit, may God be pleased with them both, and whoever refers to the narrations that were narrated from the Mushaf on the authority of Abdullah bin Masoud, he will find that the order of the chapters is very different, the order of the verses inside the surahs is also different sometimes, and some of the words are also different, and some of the surahs are not even found in the Mushaf of Abdullah bin Masoud, may God be pleased with him, like Surah Al-Fatihah and Al-Mu’awwidhatayn, and the dialect of Abdullah bin Masoud, may God be pleased with him, is from Huzayl, and it is not from Quraysh, and the matter was that the writing of the Qur’an should be according to agreement, and when the difference is due to the Quraish dialect; Because the Qur’an was revealed in her tongue, so when Abdullah bin Masoud knew that the Qur’an would be gathered on a fixed reading, and that his Mus-haf would be burned, he became very angry and stood on the pulpit in Kufa and said: {And whoever defrauds, he will bring what he defrauds on the Day of Resurrection.” (Al-Imran: 161) and your saying that the Qur’ans were burned, for by God, he did not burn them except on behalf of a group of the companions of the Messenger of God, may God’s prayers and peace be upon him; He brought us together and said: What do you say about this recitation in which people differed? A man meets another and says: My recitation is better than his recitation, and this leads to disbelief. We said: What is the opinion? He said: I want to unite the people on one Mushaf, because if you differ now, those after you will differ even more. So we all said: well, what you saw. Of course, he interprets the verse - may God be pleased with him and make him pleased, but Al-Ghulul is: concealment is part of the booty.
It is forbidden by consensus, rather it is a major sin, as indicated by this noble verse and other texts, but Abdullah bin Masoud wanted to say that he would keep this Mushaf of his, and would not agree to burning it, so that he would bring it on the Day of Resurrection, and he wanted, may God be pleased with him, to be among the team entrusted with writing the Qur’an, because he was among those whose reading the Messenger of God, may God’s prayers and peace be upon him, praised, and this is by agreement, but his tone was - as we mentioned - It differs from the dialect of Quraysh, and the Prophet, may God’s prayers and peace be upon him, permitted him to read in his dialect, but now the matter is directed towards gathering people on one Mushaf, and it must be in the language in which the Qur’an was revealed, which is the language of Quraysh. When Abdullah bin Masoud did that, Othman, may God be pleased with him, forced him to burn his Qur’an, He returned to Medina to discuss Othman, may God be pleased with him, and all the companions in this matter, and the senior companions met on Abdullah bin Masoud, they convinced him of the matter, and that this matter was good for the Muslims, so when he knew that, he retracted his opinion, and repented of it in the hands of Othman, may God be pleased with him, and the relationship between him and Othman, may God be pleased with him, returned as it was before this incident. These stories agree with.
The first charge
Ammar bin Yasir beat him until his intestines were herniated
The respond to it
If this happened, Ammar would not have lived after that false incident, but Ammar, may God be pleased with him, lived until the Battle of Siffin after that, so Ammar, may God be pleased with him, was beaten until his intestines hernia did not happen, as for striking him only, it happened, and the reason for this matter is that there was a dispute between Ammar bin Yasir, may God be pleased with him, and between Abbas bin Utbah bin Abi Lahab, may God be pleased with him, so they slandered each other, and Uthman, may God be pleased with him, punished them by beating him, after he saw that each of them had sinned against his brother, what confirms this is that Othman, may God be pleased with him, when he chose a group of senior companions; To ward off suspicions about the Muslims in the regions, Ammar bin Yasir, may God be pleased with him, was among those chosen to perform this task, and he ordered him to go to Egypt, we have mentioned that the leaders of the sedition in Egypt had won Ammar, may God be pleased with him, with their suspicions against the princes, so Ammar, may God be pleased with him, was late in Egypt, and Uthman, may God be pleased with him, and the Muslims in Medina thought that Ammar was killed, and a message came from Egypt from Abdullah bin Abi Sarh, the ruler of Uthman, may God be pleased with him, in which he said that the people had won over Ammar, so Uthman, may God be pleased with him, sent a message to him.
The third charge
Hima Al Hima: These are areas where camels graze, and they said that he made only camels graze in them.
The respond to it
In fact, these camels were nothing but charity
As for their saying that he, may God be pleased with him, invented a place for caring for camels, this is not correct, as a place for caring for camels existed in the Jahiliyyah before the Messenger of God, may God bless him and grant him peace, the master used to enter the land that he wanted to make for grazing for his camels, and with him a howling dog, and the borders of his father-in-law would be along the length of his dog’s howling, and that area of land would be his own, and no camel other than a camel could graze in it, and this is the place designated for the care of camels, when the Messenger of God, may God’s prayers and peace be upon him, came, he canceled all this matter, except for the camels of charity only, and the Messenger of God, may God’s prayers and peace be upon him, had grazing in the area of Al-Rabadha - Al-Rabadha was a wilderness in the outskirts of Hijaz, which follows Najd - Its area was one mile by seven miles, and the camels of charity and the camels that were prepared for jihad and public interests grazed in it, and when it was the era of Othman, may God be pleased with him, the area of the Islamic state expanded, and good increased among Muslims, and camels increased, so the area of grazed expanded to a larger area than it was, As for Uthman's camels, may God be pleased with him, they did not graze in this place designated for care, but rather this place was for camels of charity only, and as for Othman's camels, may God be pleased with him, they were grazing in other remote places, and Othman, may God be pleased with him, was very meticulous in this matter, to the extent that he would prevent any camels of the rich from entering the places of caring for the camels of charity, and he used to allow the camels of the poor because they might perish due to the poverty of their owners, and their inability to feed it. Othman, may God be pleased with him, was the most camel of the Arabs before he assumed the caliphate, and when he was martyred, may God be pleased with him, he owned only two camels that he had kept for Hajj, the rest of his camels were donated to the Muslims during his caliphate, and his best, may God be pleased with him, preceded the Muslims since he converted to Islam until he was martyred, may God be pleased with him and make him satisfied.
The fourth charge
Othman - may God be pleased with him - invented the collection of the Qur’an
respond to it
This is the words of Ali bin Abi Talib, may God be pleased with him, in the references of the Shiites themselves. In this book, and in some other books by al-Shahristani, and in other books, they claim that Uthman, may God be pleased with him, invented the collection of the Qur’an and his burning of the Qur’an, and this contradiction, according to them, shows the truth, despite this great consensus of the Companions on this matter, the Shiites claim that Uthman, may God be pleased with him, only compiled the Qur’an by his personal desire, and he collected some of the Companions and mentioned them by name, and they composed a Qur’an other than the one that was revealed, just as the Shiites claim that they have the real Qur’an, which is threefold, It is hidden by them in a basement, and it will come with the twelfth imam, and it does not contain a single letter from the Qur’an that we have, and some Shiites acknowledged some verses in the Holy Qur’an, other verses were omitted. The Shiites denied the collection of the Qur’an during the era of Abu Bakr, may God be pleased with him, and their claim that the Qur’an that we have in our hands today was composed during the reign of Uthman. This represented a rich material for the Christians to discredit the Qur’an, this objection is from ancient times. During the reign of Ibn Hazm Al-Andalusi, there was a great deal of objection by Christians against the rights of Muslims on this point, and that the Qur’an was composed during the reign of Othman, may God be pleased with him, and those with him among the Companions, and the references of the Christians in this regard are the Shiite books that say: The true Qur’an is the one that was revealed to Lady Fatima six months after the death of the Messenger, may God’s prayers and peace be upon him, and it was preserved after that by Ali bin Abi Talib and the imams after him.
Ibn Hazm says in his book (Al-Fasl):
The Rawafid - the Shiites - are not Muslims, and it is a sect that follows the path of the Jews and Christians in disbelief.
Hadith: “This Qur’an was revealed in seven letters, so recite what is easy of it.” This is an authentic hadith that was narrated by more than twenty of the Companions, may God be pleased with them, and the interpretation of this hadith is from the abundance in place, so Al-Suyuti mentioned in (Al-Itqan fi Ulum Al-Qur’an) forty interpretations of this hadith, and Ibn Hajar and Ibn Hibban mentioned thirty-five sayings in the interpretation of this hadith, and the seven letters were said: It is seven readings, and it was said seven dialects.
And it was said: These are the seven dialects in Mudar.
And it was said: in Quraish.
And it was said: It means that the problem in the Holy Qur’an is possible for seven interpretations at most.
And it was said: the variation in pronunciation or form.
And it was said: increase and decrease, or substitution, or parsing, or submission, or delay.
Tahawi went
That this matter was a license for Muslims to read the Qur’an; Because it was not possible to read it to different tribes in one dialect, so when the Companions saw the spread of reading among these tribes, and the intensity and mastery of memorization, they approved one reading, which was written by Othman, may God be pleased with him, in his Mus-haf, Ibn Jarir al-Tabari said this, and he said: It was not an obligatory omission, nor a forbidden act, so the Companions agreed to write it down as it came in the last offer. What we have in our hands today is the Mushaf that was written during the reign of Uthman, may God be pleased with him, as it was revealed in the last verse, in the tongue that was revealed to the Messenger of God, may God’s prayers and peace be upon him.
The Fifth charge
They said: Othman, may God be pleased with him, expelled Abu Dhar, may God be pleased with him, from the Levant to Rabza
The respond to it
The story began with the fact that Abdullah bin Saba, when he found an echo of his words in the land of the Levant, went to Abu Dhar Al-Ghafari, may God be pleased with him, and pleased him, He was a severe ascetic, completely devoted to the world, and Ibn Saba wanted to ignite sedition in the Levant, so he said to Abu Dharr, may God be pleased with him: Muawiyah says: Money is God’s money, he wants by that to withhold it from Muslims. And Muawiyah, may God be pleased with him, said this word, but Ibn Saba The Jew, The beginning of it is for Abu Dhar, not what is intended by it, so Abu Dhar, may God be pleased with him, went to Muawiyah, may God be pleased with him, and said to him: You say: Money is God's money? He said: Yes. Abu Dhar said to him: Money is the money of Muslims. Muawiya, may God be pleased with him, who was known for his wide dream, said to him: the beginning of it is for Abu Dhar, not what is intended by it, so Abu Dhar, may God be pleased with him, went to Muawiyah, may God be pleased with him, and said to him: You say: Money is God's money? He said: Yes. Abu Dhar said to him: Money is the money of Muslims. Muawiya, may God be pleased with him, who was known for his wide self - control, said to him: May God have mercy on you, O Abu Dhar, aren't we servants of God, and money is his money, and the creation are his creation, and command is his command? Abu Dharr said: Do not say it. Muawiyah, may God be pleased with him, said to him with the utmost kindness: I will not say: money is not God's money. But I say: Money is the money of the Muslims, Abu Dharr, may God be pleased with him, used to pass by the rich people of Syria and the governors of Muawiyah in all parts of Syria, and he would knock them down with the words of God Almighty: {And those who hoard up gold and silver and do not spend it in the way of God, announce to them a painful chastisement} [At-Tawbah: 34] and he says to them: Whoever possesses more than one day’s sustenance has hoarded money, and he falls under the rule of this verse. He, may God be pleased with him, believes that everyone who owns more than one day’s sustenance should spend it in the way of God as an obligation, It is a must, and whoever does not do that is included in the ruling of the verse. Abu Dhar, may God be pleased with him, said these words to Muawiyah bin Abi Sufyan as well. Muawiyah, may God be pleased with him, said to him: Glory be to God, people cannot bear it, and this matter is not obligatory. Muawiya, may God be pleased with him, reported this matter to Othman, may God be pleased with him, when Othman learned from Muawiya about Abu Dharr, may God be pleased with them all and pleased with them, he sent for him, Uthman, may God be pleased with him, discussed this matter with him, and Abu Dhar said at the beginning: The Messenger of God, may God’s prayers and peace be upon him, commanded me to get out of it if the building reached goods, and it is a place on the outskirts of the city that the building did not reach during the era of the Messenger, may God’s prayers and peace be upon him, so this Messenger, may God’s prayers and peace be upon him, who is expert in men, knows very well that if civilization spreads in the city and people reach this level of living, Abu Dhar will not be able to live among people due to of asceticism nature, and asceticism on which he lives and commits himself to it, and if he lived among people in this way, he would exhaust himself and exhaust them, and then the Messenger of God, may God’s prayers and peace be upon him, advises him with this advice, Othman said to Abu Dhar, may God be pleased with him: What is the opinion? Abu Dhar, may God be pleased with him, said: I want the Rabza. So, Abu Dhar, may God be pleased with him, is the one who wants to go out to the Rabza. Othman, may God be pleased with him, said: So do, meaning that he agreed with him on what he wants, and his suggestion to the Rabza, and this was not a banishment or expulsion, as claimed by the people of sedition during the era of Othman, may God be pleased with him, and as the Shiites claimed after that in their books until this time, and many ignorant Muslims who transmitted without knowledge or awareness fell into this, and this is confirmed by what Narrated by Abdullah bin Al-Samit who said: Umm Dhar said: By God, Othman Abu Dhar did not walk, but the Messenger of God, may God’s prayers and peace be upon him, said: “When the building reaches a good place, get out of it.
The Fifth charge
He is the guardian of his relatives in governance
the respond to it
The six highest positions in the emirate were not occupied by any of the Umayyads. As for the governors of Othman bin Affan, may God be pleased with him, over the different countries, they were as follows:
He was in Yemen: Ya’la bin Umayyah al-Tamimi.
And he was in Mecca: Abdullah bin Amr Al-Hadrami.
And on Hamadan: Jarir bin Abdullah Al-Bajali.
And on Taif: Al-Qasim bin Rabia Al-Thaqafi.
On Kufa: Abu Musa Al-Ashari.
On Basra: Abdullah bin Amer bin Quraiz.
On Egypt: Abdullah bin Saad bin Abi Sarh.
And on the Levant: Muawiyah bin Abi Sufyan.
On Homs: Abd al-Rahman bin Khalid bin al-Walid al-Makhzoumi.
And on Qinnasrin: Habib bin Maslama al-Qurashi al-Hashemi.
And on Jordan: Abu Al-Awar Al-Salami.
And on Palestine: Alqamah bin Hakam Al-Kanaani.
And on the Mediterranean: Abdullah bin Qais Al-Fazari.
On Azerbaijan: Al-Ash’ath bin Qais Al-Kindi.
And on Helwan - in the land of Persia -: Otaiba bin Al-Nahas Al-Ajli.
And on Isfahan in the depths of Persia: Al-Sa’ib bin Al-Aqraa Al-Thaqafi.
In all of these provinces, we only see two of Uthman's relatives, may God be pleased with him, and they are: Abdullah bin Al-Saeb bin Qurayz, and Muawiyah bin Abi Sufyan, may God be pleased with them. Othman, may God be pleased with him, and as we mentioned that (Marwan bin Al-Hakam) was not appointed, and Al-Walid bin Uqba, who was a relative of Uthman, may God be pleased with him, but on the mother’s side, and not from the Umayyads, and he was isolated at the time of this sedition, and we will detail his matter in its place, with the greatness of the Umayyads, their supremacy, their honor, and their being eligible for the state and the emirate, we only see two of them in the emirate, which refutes this fabrication that the Shiites claim.
The Sixth charge
He gave Marwan ibn al-Hakam five African spoils
The respond to it
In the beginning, there was no authentic chain of transmission for this matter, and there is not a single correct narration confirming this news, and if we look at the narrations that mention this matter, we find that it goes back to one of these: Either Al-Waqidi, or Muhammad bin Hisham Al-Kalbi, or Abu Mikhnaf Lut bin Yahya, and all of them, as we know, are from the fabricators who lie about the Messenger of God, may God’s prayers and peace be upon him, and the companions, and fabricate on them.
The correct view is that Othman, may God be pleased with him, gave one-fifth of the fifth to Abdullah bin Saad bin Abi Sarh, may God be pleased with him
And he had told him that if he did well in the conquest of Ifriqiya, he would give him one-fifth of the fifth to encourage him in this matter, and Abdullah bin Saad bin Abi Sarh actually conquered it, and Othman, may God be pleased with him, gave him one-fifth of the fifth as he had promised him, so a group of the commanders of the soldiers who were under Abdullah bin Saad Abi Sarh came to Othman and said to him: Abdullah bin Saad has taken one-fifth of the fifth. Othman said: I am the one who commanded him to do so. They said: We are displeased with that, so Othman bin Affan, may God be pleased with him, sought permission from Abdullah bin Saad bin Abi Sarh to return the money, and he returned it, even though this matter was legally permissible, and someone better than Othman, may God be pleased with him, did it, The Messenger, may God’s prayers and peace be upon him, did it, and Abu Bakr Al-Siddiq, may God be pleased with him, did it, and Omar Ibn Al-Khattab, may God be pleased with him, did it, they cut off bribery and donations to some people, either as an encouragement to them, and to soften their hearts, or as a reward for their good affliction, and many of these examples were mentioned by Abu Yusuf in his book (Al-Kharaj).
The seventh charge
He rose to the level of the Messenger of God, may God bless him and grant him peace, and Abu Bakr and Umar descended from it
The respond to it
Al-Qadi Ibn al-Arabi says in al-Awasim min al-Qawasim: There is no valid chain of narration for this narration, and if its chain of transmission is correct, then none of the Companions denounced him for this matter, even if they had denounced it, then his blood is not permitted under any circumstances, Muhib al-Din al-Khatib said in his commentary on the capitals of the common denominators: If this matter is true, then it has a clear interpretation, because the Prophet’s Mosque during the era of Othman, may God be pleased with him, expanded greatly, and whoever freed Uthman’s money, may God be pleased with him, and its area became one hundred cubits by one hundred and twenty cubits, If he stood on the last step of the pulpit, he would not be seen by the people, so he would ascend so that the people could see him, this is if the narration that says that he rose above the level on which the Messenger of God, may God’s prayers and peace be upon him, used to stand is correct.
The eighth charge - the ninth - the tenth
(He did not attend Badr - He was defeated and fled from Uhud - He did not attend the Allegiance of Radwan)
The answer to them
We mentioned the response to these points before that when we mentioned the biography of Othman bin Affan, may God be pleased with him and make him satisfied, and what Abdullah bin Omar bin Al-Khattab, may God be pleased with him and make him pleased, and suffices him, and the narration in Al-Bukhari on the authority of Uthman is Ibn Muwahb. He said: A man from the people of Egypt came to perform the pilgrimage to the House, and he saw a group of people sitting, so he said: Who are these people? They said: These are Quraysh. He said: Who is the sheikh among them? They said: Abdullah bin Omar. He said: O Ibn Omar, I am asking you about something, so tell me, did you know that Uthman fled on the day of Uhud? He said: Yes, he said: Do you know that he was absent from the Battle of Badr and did not attend it? He said: Yes, he said: Did you know that he was absent from the Pledge of Allegiance of Radwan, and he did not witness it? He said: Yes, he said: God is great. Ibn Omar said: Come let me show you, as for his escape on the day of Uhd, I bear witness that God pardoned him and forgave him. As for his absence from Badr, the daughter of the Messenger of God, may God bless him and grant him peace, was under him, She was ill, and the Messenger of God, may God bless him and grant him peace, said to him: “For you is the reward of a man who was present at Badr and his share.” As for his absence from the pledge of allegiance of Radwan, If someone was dearer to the heart of Makkah than Othman, he would have sent him in his place, so the Messenger of God, may God’s prayers and peace be upon him, sent Othman, and the pledge of allegiance to Radwan took place after Othman went to Mecca, The Messenger of God, may God’s prayers and peace be upon him, said with his right hand: “This is the hand of Uthman.” Then he struck his hand with it and said: This is for Uthman. Ibn Omar said to him: Go with it now with you.
The Eleventh charge
Uthman took the blood money from Ubaidullah bin Omar bin Al-Khattab and did not kill him as he wanted a group of companions to kill “Al-Hormuzan” who participated in the killing of Omar bin Al-Khattab - may God be pleased with him -
The answer them
This is a very thorny issue, as Omar Ibn Al-Khattab, may God be pleased with him, was killed in the year 23 AH at the hands of Abu Lulu’ah Al-Majusi, and seven of the companions were also killed, and many others were injured, And he killed himself immediately after that, and Umar, may God be pleased with him, did not die on the day he was stabbed on the 27th of Dhul-Hijjah, but rather died after that on the last night of the month of Dhul-Hijjah 23 AH, At this time, Abd al-Rahman ibn Abi Bakr al-Siddiq, may God be pleased with him, comes, And he says that he saw Al-Hormazan, an old Persian commander, who broke his covenant with the Messenger of God, may God’s prayers and peace be upon him, and then broke his covenant with Omar Ibn Al-Khattab three times, then declared his conversion to Islam, and he remained in the city, he saw him talking in secret with Abu Lulu’ah al-Majusi, so he became suspicious of their affairs, so he approached them, then attacked them suddenly, and a dagger with two heads fell from them, so they went and sought the dagger with which Umar ibn al-Khattab, may God be pleased with him, was killed, they went and searched for it, and found it with the specifications of the dagger mentioned by Abd al-Rahman ibn Abi Bakr al-Siddiq, may God be pleased with him and pleased with him, so the people became certain that al-Hurmuzan was a partner of Abu Lulu’ah al-Majusi in the planning, and the incitement to kill Umar ibn al-Khattab, may God be pleased with him and make him satisfied, so Obaidullah ibn Umar ibn al-Khattab heard of that, so he held on - i.e. did not act - until Omar ibn al-Khattab died, may God be pleased with him and pleased him, so he carried his sword, went out, and killed al-Hurmuzan, so that was a thorny issue, and let us consider To the extent of justice in the Islamic state, Othman, may God be pleased with him, met with the great emigrants, and the Ansar, may God be pleased with them all, will the punishment be imposed on him against the son of the caliph who killed a man whom everyone is certain of, that he had prepared and planned for the killing of his father who was the caliph, and the Companions were discussing the matter, Othman, may God be pleased with him, said: advise me on this matter that has broken open in Islam, and this was three days after the killing of Omar Ibn Al-Khattab, may God be pleased with him, at that time, Obaidullah bin Omar was imprisoned in the house of Saad bin Abi Waqqas. Ali bin Abi Talib said: I see that you kill him. The Muhajirun and Ansar said: Umar ibn al-Khattab was killed yesterday, and his son is being killed today. Amr bin Al-Aas said: O Commander of the Faithful, God has forgiven you, That this event was, and you have authority over the Muslims, but the event was, and you have no authority, Othman said after he was silent for a while: I am the guardian of the one who was killed, and I made it blood money, and I bore it from my money.
Ibn Taymiyyah comments on this matter in Minhaj al-Sunnah, saying:
It is clear that al-Hurmuzan was plotting with Abu Lulu’ah al-Majusi to kill Omar, may God be pleased with him, and he found the dagger that Abd al-Rahman bin Abi Bakr saw, and Omar, may God be pleased with them all, was killed with it at the hands of Abu Lulu’ah. for muslims a ruller, Obaidullah was the guardian of his father, so he took his right to his opinion, and the Companions, may God be pleased with them, did not approve of this diligence, and the interpretation in college from Obaidullah bin Omar, may God be pleased with them, and then Othman, may God be pleased with him, paid the blood money from his free money, a dialogue took place between Abdullah bin Abbas, ink of the nation, and Omar bin Al-Khattab, may God be pleased with them, after stabbing Omar, may God be pleased with him, he called on Ibn Abbas, may God be pleased with him, and said to him: You and your father loved that the Persians would increase in Medina, that is, they were among those who supported the Persians to multiply in Medina, to embrace Islam, to live in it, and to draw close to Islam, and Omar Ibn Al-Khattab, may God be pleased with him, hated that and saw treachery in them, Abdullah bin Abbas's response was: If you want us to kill them, we will, not only the Hormuzans, but all of them, and that is when corruption appeared among them, and there is nothing wrong with the punishment of the bayonets being imposed on them, and the governor may kill them, Omar, may God be pleased with him, said to him: I lied, so after you have spoken with your tongue, pray towards your qiblah.
And other accusations attributed to our master Othman - may God be pleased with him and make him satisfied in this article - omitting similar ones, such as the guardianship of some relatives. It is possible to return to the link below with all the details in this regard.
The rebels collected these points, gathered themselves from Basra, from Kufa, and from Egypt, and headed towards Othman bin Affan, may God be pleased with him, in Medina, and they reached Medina with the appearance of the crescent of Dhu al-Qi`dah in the year 35 AH, and they began to discuss these points with Othman, may God be pleased with him, and she was the reason for his death as a martyr for the sake of God.
The feedback
Do you expect that such questions, which have definite answers for Uthman - may God be pleased with him - and for some of the honorable companions who are known for their virtue, are the reason for killing Uthman? He is the owner of credit in all fields, and he is the one about whom the Messenger of God - may God’s prayers and peace be upon him - said after preparing the Al-Usra Army (“Uthman’s work has not harmed him after today”) in the next article, (Uthman was killed) You will find a related study that tells you about the reasons for killing people, but now it remains for us to remember His saying, come on, (And whoever kills a believer deliberately, his recompense is Hell, wherein he will abide forever, and God became angry and cursed him, and prepared for him a great chastisement (93)), Why is killing easier for someone than others? This is what we will know in the next article, God willing.
the links
https://islamstory.com/ar/artical/19941/%D8%A7%D9%84%D8%AF%D9%81%D8%A7%D8%B9_%D8%B9%D9%86_%D8%B9 %D8%AB%D9%85%D8%A7%D9%86_%D8%A8%D9%86_%D8%B9%D9%81%D8%A7%D9%86
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