The rules of burying in Islam

Some scientists try to prove good relationship of Amir Momenan (peace be upon him) and Usman whereas this matter is in contrast with realities available in the history and the narrations of the Sunni scientists.
According to the valid narrations available in the Sunni source, after Usman Ben Afan was killed, his corpse was in a dumpster for three days and no one, even Amir Momenan( peace be upon him), buried him.
There is a question to ask: if the relationship of between Usman and Amir Momenan(peace be upon him) had been good, why would Hazrat Ali (peace be upon him) have refused to bury Usman?
There is no question that it is obligatory for Muslims to bury the corpses of the Muslims even though it is vajebe kafaei. However, it is not religious not to bury the corpses of the Muslims and to leave them in dumpsters. Hence, why was the corpse of Usman Ben Afan left in the dumpster for three days and Amir Momenan(peace be upon him) did not try to bury his corpse?
The Sunni scientists have to accept that Amir Momenan committed a crime (God forbid) or they do not consider Usman a Muslim?
Before dealing with the main discussion, it has worth telling a story from Ali Ben YunesAmeli in order to clarify the matter.

EbnJuri and Suri:

أَنَّ ابْنَ الْجَوْزِیِّ قَالَ یَوْماً عَلَى مِنْبَرِهِ سَلُونِی قَبْلَ أَنْ تَفْقِدُونِی، فَسَأَلَتْهُ امْرَأَةٌ عَمَّا رُوِیَ أَنَّ عَلِیّاً عَلَیْهِ السَّلَامُ سَارَ فِی لَیْلَةٍ إِلَى سَلْمَانَ فَجَهَّزَهُ وَ رَجَعَ فَقَالَ رُوِیَ ذَلِكَ، قَالَتْ فَعُثْمَانُ ثَمَّ ثَلَاثَةَ أَیَّامِ مَنْبُوذاً فِی الْمَزَابِلِ وَ عَلِیٌّ عَلَیْهِ السَّلَامُ حَاضِرٌ. قَالَ نَعَمْ. قَالَتْ فَقَدْ لَزِمَ الْخَطَأُ لِأَحَدِهِمَا. فَقَالَ إِنْ كُنْتِ خَرَجْتِ مِنْ بَیْتِكِ بِغَیْرِ إِذْنِ زَوْجِكِ فَعَلَیْكِ لَعْنَةُ اللَّهِ، وَ إِلَّا فَعَلَیْهِ. فَقَالَتْ خَرَجَتْ عَائِشَةُ إِلَى حَرْبِ عَلِیٍّ عَلَیْهِ السَّلَامُ بِإِذْنِ النَّبِیِ‏ صَلَّى اللَّهُ عَلَیْهِ وَ آلِهِ أَوْ لَا فَانْقَطَعَ وَ لَمْ یُحِرْ جَوَاباً.
One dayEbnJuzi was giving a sermon and said '' ask me whatever questions you have before you lose the chance of asking questions from me. A woman asked him about the narration, Imam Ali (peacebe upon him) went to Salman from Medina to Madaen at night, he buried him and then came back. EbnJuzi said '' it is a valid narration''. The woman said '' was the corpse of Usman left in the dumpster of Baghie whereas Imam Ali (peace be upon him) was present there?''. EbnJuzi said '' yes''. The woman said '' hence, Imam Ali (peace be upon him) should have made a mistake one of these two cases''. EbnJuzi said '' if you leave your house without the permission of your husband, curse should be attributed to you; otherwise, curse should be attributed to your husband'' the woman said '' did Ayeshe leave her house to fight with Imam Ali (peace be upon him) with the permission of the prophet (peace of Allah be upon him and his descendants) or not?'' Ibn Jozi remained silent and he said nothing any longer more.
Al-Ameli Al-Nabati, Al-Sheikh Zein Al-Din Abi Muhammad Ali IbnYounes (died in 877 Hejira) Al-Serat Al-MostaghimElaMostahghi Al-Taghdim v 1 p 218; researched by: Muhammad Al-Bagher Al-Behbudi; published by: Al-Maktabat Al-Mortazavie Al-Ehya Al-Asar Al-Jafarie; First Edition; 1384 Hejira
-Al-Majlesi, Muhammad Bagher (died in 1111 Hejira) Bahar Al-Anavar Al-JamatLedorarAkhbar Al-Imam Al-Atahr, v 29 p 647-648; researched by: Muhammad Al-Bagher Al-Behbudi; published by: Al-Vafa Institute; Second Edition; 1403 Hejira; 1983

Burying the corpse of the Muslims is obligatory:

All of the Islamic religions agree that burying the corpse of the Muslims is vajeb kafai for each Muslim. It means that if there is a person that buries the corpse of a Muslim, there will be no responsibility for other Muslims; otherwise, it will be obligatory for all of the Muslims to bury that corpse.
Muhammad Ben Ibrahim Neishaburi has written in book '' Al-Ejma''
ما أجمع علیه فقهاء الأمصار...
وأجمعوا على أن دفن المیت لازم واجب على الناس لا یسعهم تركه عند الإمكان ومن قام به منهم سقط فرض ذلك على سائر المسلمین.
There are things that jurisprudents agree in all of the cities; all of the scientists agree that burying a corpse is obligatory for all of the Muslims and they should not leave it as much as possible. However, if one of the Muslims buries the corpse, there will be no responsibility for other Muslims.
Al-Neishaburi, Abu Bakr Muhammad IbnEbrahimIbn Al-Manzar (died in 318 Hejira) Al-Ejma v 1 p 42; researched by: D. FoadAbd Al-Monam Ahmad; published by: Dar Al-Davat; Eskandarie; third edition; 1402 Hejira
Ibn Hazam Andelsi that is one of dignitaries of the religion says clearly that burying the corpse of an unbeliever is obligatory:
قال عَلِیٌّ وأما جِلْدُ الْإِنْسَانِ فَقَدْ صَحَّ نَهْیُ رسول اللَّهِ صلى الله علیه وسلم عن الْمُثْلَةِ وَالسَّلْخُ أَعْظَمُ الْمُثْلَةِ فَلاَ یَحِلُّ التَّمْثِیلُ بِكَافِرٍ وَلاَ مُؤْمِنٍ وَصَحَّ أَمْرُهُ علیه السلام بِإِلْقَاءِ قَتْلَى كُفَّارِ بَدْرٍ فی الْقَلِیبِ فَوَجَبَ دَفْنُ كل مَیِّتٍ كَافِرٍ وَمُؤْمِنٍ وَبِاَللَّهِ تَعَالَى التَّوْفِیقُ.
Ali (EbnHazan) has said '' it has been narrated that the messenger of God has prohibited from giving example and peeling the skin of body is the worst example. It is prohibited and impure to give examples from unbelievers and believers. It has been narrated with valid document that Hazrat Muhammad ordered to throw the corpses of the believers of Badr into the well. Hence, it is necessary to bury a corpse (whether unbelievers or believers).
Ibn Hazm Al-Andolesi Al-Zaheri, Abu Muhammad Ali Ibn Ahmad IbnSaeed (died in 456 Hejira) Al-Mahali v 1 p 124; researched by: Ehya Al-Torath Al-Arabi; published by: Dar Al-Afagh Al-Jadide; Beirut
Nuvi that is one of great jurisprudents has written about this matter
قال المصنف رحمه الله تعالى : دفن المیت فرض على الكفایة لأن فی تركه على وجه الأرض هتكا لحرمته، ویتأذى الناس من رائحته....
أما الأحكام : ففیه مسائل : إحداها : دفن المیت فرض كفایة بالإجماع، وقد علم أن فرض الكفایة إذا تعطل أثم به كل من دخل فی ذلك الفرض دون غیرهم.
Mosnef has said '' burying a corpse is vajebkafaei because leaving a corpse on the earth is considered as disrespect to a corpse and people will suffer from its bad smell''.
In the point of view of religious rules: there are several religious points: one of them is that all of the scientists have agreed that burying a corpse is vajebkafaei. It has been recognized that if a action that is vajebkafaei should not be done, all of responsible persons for this action are sinner not others.
Al-Navavi Al-Shafei, Mohei Al-Din Abu Zakaria Abu ZakariaYahyaIbn Sharif IbnMerIbnJomatIbnHazam (died in died in 676 Hejira) al-Majmu v 5 p 238; published by: Dar Al-Fekr Al-Tabae; Third Edition
Behuti Hanbeli that is one of great scientist of the Hanabele religion has said about this matter
فصل فی دفن المیت ودفنه فرض كفایة لقوله تعالى «ثُمَّ أَماتَهُ فَأَقْبَرَهُ» الآیة قال ابن عباس أكرمه بدفنه وقال « أَ لَمْ نَجْعَلِ الْأَرْضَ كِفاتا أَحْیَاءً وَ أَمْوَاتًا» أی جامعة للأحیاء فی ظهرها بالمساكن وللأموات فی بطنها بالقبور والكفت الجمع وهوإكرام للمیت لأنه لو ترك لأنتن وتأذى الناس برائحته.
A point about burying a corpse:
Burying a corpse is vajebkafaeibecause God has bade '' after he makes human die, he hides them into the grave''. Ebn Abbas has said about this matter '' God has honored human with their bury''. In addition, God has bade '' hasn't I considered the earth as a community for human?, when they live as well as they die''. In other words, the earth has gathered living people on itself and the dead into itself in graves. This is considered as respect for the dead because if we do not bury them, people will suffer from their unpleasant smell.
Al-Bohvati Al-Hanbali, Mansur IbnYounesIbnEdris (died in 1051 Hejira) SharhMontaha Al-Eradat Al-MosamaDaghaeghAvali Al-NahySharh Al-Montaha; v 1 p 370; published by: Alem Al-Kotob; Beirut; second edition; 1996
EbnAbedinHanafi has written in book '' Hashie Rad Al-Mokhtar''
مطلب فی دفن المیت قوله ( وحفر قبره الخ ) شروع فی مسائل الدفن وهو فرض كفایة إن أمكن إجماعا.
A point about the dead: the remark of the author, preparing the grave of the dead.., is a beginning to shroud and bury the dead. All of the scientists have agreed that it is Vajeb kafaei if possible.
Ibn Abedin Al-Hanafi, Muhammad Amin Ibn Umar (died in 1252 Hejira) Hashie Rad Al-Mokhtarala Al-Dor Al-MokhtarSharhTanvir Al-AbsarTanvir Al-AbsarFegh Abu Hanife; v 2 p 233; published by: Dar Al-Fekr; Beirut; 1421 Hejira; 2000
Khalil Al-Kharshi Maleki has written in book '' Sharh''
وَأَمَّا دَفْنُ الْمَیِّتِ أَیْ : مُوَارَاتُهُ وَكَفَنُهُ فَفَرْضُ كِفَایَةٍ مِنْ غَیْرِ خِلَافٍ، إلَّا ابْنَ یُونُسَ فَإِنَّهُ حَكَى سُنِّیَّةَ كَفَنِهِ.
Shrouding and burying a corpse is vajebkafaei and no one disagrees with that. But EbnYunes has said that it is mostahab to bury him.
Al-Kharshi, Muhammad Ibn Abdullah (died in 1101 Hejira) SharhMokhtasar Khalil v 2 p 113; published by: Dar Al-Fekr; Beirut

Hence, all of the Islamic religions believe that shrouding and burying a corpse is vajebkafaei and all have agreed with that.

Usman was not buried for three days:

There are narrations in the Sunni sources to prove this matter, the corpse of Usman remained in the dumpster and Amir Momenan (peace be upon him) did not bury him.

The first narration:

Abu NaeimIsfahani has written in book '' Marefe Al-Sahabe''
26 - حَدَّثَنَا أَبُو مُحَمَّدِ بْنُ حَیَّانَ، حَدَّثَنَا مُحَمَّدُ بْنُ سُلَیْمَانَ، حَدَّثَنَا الْمَسْرُوقِیُّ، حَدَّثَنَا عُبَیْدُ بْنُ الصَّبَّاحِ، حَدَّثَنَا حَفْصُ بْنُ غِیَاثٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِیهِ، قَالَ: " مَكَثَ عُثْمَانُ فِی حَشِّ كَوْكَبٍ مَطْرُوحًا ثَلاثًا، لا یُصَلَّى عَلَیْهِ حَتَّى هَتَفَ بِهِمْ هَاتِفٌ: ادْفِنُوهُ، وَلا تُصَلُّوا عَلَیْهِ فَإِنَّ اللَّهَ عز وجل قَدْ صَلَّى عَلَیْه
Hesham Ben Arve has narrated from his father ''Usman was thrown into Hash Kokab and no one prayed for him utillHatefi called '' bury him, but do not pray for him because God had prayed for him''.
Al-Esbahani, Abu Naeem Ahmad Ibn Abdullah (died in 430 Hejira) Marefat Al-Sahaba v 1 p 68; according to Jamat Al-Kabir
-Al-Ansari Al-Shafei, Seraj Al-Din AbiHafs Umar Ibn Ali Ibn Ahmad known as IbnMolghen (Died in 804 Hejira) Al-Badr Al-Namir Fi Takhrij Al-Ahadith and Al-Asar Fi Sharh Al-Kabir; v 5 p 382; researched by: Mostafa Abu Al-Gheit and Abdullah IbnSoleimanand YaserIbn Kamal; published by: Dar Al-Hejre; Riyadh; first edition; 1425 Hejira; 2004
There is no problem about the document of this narration; we have analyzed it.

Analyzing the document of the narration:

Abu Muhammad, Abdullah Ben Muhammad Ben Jafar Ben Hayan:

Zahabi has said about him
أبو الشیخ. الامام الحافظ الصادق محدث اصبهان أبو محمد عبد الله بن محمد بن جعفر بن حیان المعروف بأبی الشیخ صاحب التصانیف.
قال ابن مردویه ثقة مأمون صنف التفسیر والكتب الكثیرة فی الاحكام وغیر ذلك. وقال أبو بكر الخطیب كان أبو الشیخ حافظا ثبتا متقنا. وقال أبو القاسم السوذرجانی هو أحد عباد الله الصالحین ثقة مأمون.
He was Abu Al-Sheikh, Imam, Hafez (he has memorized thousand Hadiths), honest and Mahd of Isfahan.
Ebn Marduye has said '' he was reliable and he wrote an interpretative book and many books about religious rules and other sciences. Abu BakrKhatib has said '' Abu Al-Sheikh was Hafez (he has memorized thousand Hadiths), reliable and permanent''. Abu Al-Ghasem Al-SuzerJani has said '' he is one of righteous and reliable persons''.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hejira) SiarAlam Al-Nobala v 16 p 276-278; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; Al-Resalat Institute; Beirut; ninth edition; 1413 Hejira

Abu Al-Abbas, Muhammad Ben Ahmad Ben Soleiman:

Abu Muhammad Ansari has written in book '' Tabaghat Al-Mohadesin''
أبو العباس محمد بن أحمد بن سلیمان الهروی فقیه محدث كبیر صنف الكتب الكثیرة أحد العلماء كتب عنه عامة محدثینا.
Abu Al-Abas Muhammad Ben Harvi was a jurisprudent and a great Mohaddes. He has written a lot of books and he was one of scientists that all of our Mohaddsan have written a narration from him.
Al-Ansari, Abu Muhammad Abdullah Ibn Muhammad IbnJafarIbnHeyan (died in 369 Hejira) Tabaghat Al-Mohadesin Be Esbahan and Al-VaredinAlayha; v 3 p 429; no 439; researched by: Abd Al-GhafurAbd Al-Hagh Husain Al-Balushi; Al-ResalatInstiute; Beirut; 1412 Hejira; 1992