Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

“Whoever deliberately kills a believer, his recompense is Hell, wherein he will abide forever” (al-Nisāʾ 4:92).

The man retorted, “Do you not see that Allah says, ‘Fight them until there is no persecution’ (al-Baqarah 2:193)?”

Ibn ʿUmar replied, “We did that in the lifetime of the Messenger of Allah ﷺ, when the Muslims were few and a man could be persecuted for his faith—either they would kill him or enslave him—until Islam grew strong and no such persecution remained.”

When the man realized that Ibn ʿUmar would not concur, he asked, “What, then, is your view regarding ʿUthmān and ʿAlī?”

He answered, “As for ʿUthmān, Allah has pardoned him, yet you disliked that Allah should pardon him. As for ʿAlī, he is the cousin of the Messenger of Allah ﷺ and his son-in-law.” He pointed with his hand and said, “His house is right there where you can see.”

Al-Zuhrī narrates, from Ḥamzah ibn ʿAbd Allah, who said:

Ibn ʿUmar approached us and declared, “Nothing in the affairs of this ummah has troubled me as much as my failure to fight this rebellious faction, just as Allah commanded me.”

We asked, “Whom do you consider the rebellious faction?”

He replied, “Ibn al-Zubayr: he rebelled against these people, drove them from their homes, and broke the covenant he had with them (1).”

Ayyūb relates, from Nāfiʿ:

A pole of a litter struck between Ibn ʿUmar’s two fingers at the Jamrah, and he fell ill. Al-Ḥajjāj came in to visit him; when Ibn ʿUmar saw him he closed his eyes. Al-Ḥajjāj spoke to him, but he gave no reply, so he became angry and said, “Is this man claiming that I am still on the first course (2)?”

ʿAmr ibn Yaḥyā ibn Saʿīd ibn ʿAmr reports that his grandfather told us:

When Ibn ʿUmar arrived for the Ḥajj, al-Ḥajjāj came in to see him after the point of a spear had wounded him.

He asked, “Who wounded you?”

(1) In the version preserved by Ibn Saʿd, 4/185—cited by the author on p. 232—the “rebellious faction” is identified as al-Hajjaj. The chain of transmission is sound. (2) Ibn Saʿd also records it, 4/186, through Sulayman b. Harb, from Hammad b. Zayd, with the same chain; the isnad is reliable.
وَمَنْ يَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزَاؤُهُ جَهَنَّمُ خَالِداً فِيْهَا﴾ [النِّسَاءُ: ٩٢] . فَقَالَ: أَلاَ تَرَى أَنَّ اللهَ يَقُوْلُ: ﴿وَقَاتِلُوْهُم حَتَّى لاَ تَكُوْنَ فِتْنَةٌ﴾ [البَقَرَةُ: ١٩٣] . قَالَ: قَدْ فَعلْنَا عَلَى عَهدِ رَسُوْلِ اللهِ ﷺ إِذْ كَانَ الإِسْلاَمُ قليلاً، وَكَانَ الرَّجُلُ يُفتَنُ فِي دِيْنِهِ؛ إِمَّا أَنْ يَقْتُلُوْهُ، وَإِمَّا أَنْ يَسترِقُّوهُ، حَتَّى كَثُرَ الإِسْلاَمُ، فَلَمْ تَكنْ فِتْنَةٌ. قَالَ: فَلَمَّا رَأَى أَنَّهُ لاَ يُوَافِقُهُ، قَالَ: فَمَا قَوْلُكَ فِي عُثْمَانَ وَعَلِيٍّ؟ قَالَ: أَمَّا عُثْمَانُ، فَكَانَ اللهُ عَفَا عَنْهُ، وَكرِهتُم أَنْ يَعفُوَ اللهُ عَنْهُ، وَأَمَّا عَلِيٌّ فَابْنُ عَمِّ رَسُوْلِ اللهِ ﷺ، وَخَتَنُهُ - وَأَشَارَ بِيَدِهِ - هَذَا بَيْتُهُ حَيْثُ تَرَوْنَ. الزُّهْرِيُّ: عَنْ حَمْزَةَ بنِ عَبْدِ اللهِ، قَالَ: أَقْبَلَ ابْنُ عُمَرَ عَلَيْنَا، فَقَالَ: مَا وَجَدْتُ فِي نَفْسِي شَيْئاً مِنْ أَمْرِ هَذِهِ الأُمَّةِ، مَا وَجَدْتُ فِي نَفْسِي مِنْ أَنْ أُقَاتِلَ هَذِهِ الفِئَةَ البَاغِيَةَ كَمَا أَمَرنِي اللهُ. قُلْنَا: وَمَنْ تَرَى الفِئَةَ البَاغِيَةَ؟ قَالَ: ابْنُ الزُّبَيْرِ، بَغَى عَلَى هَؤُلاَءِ القَوْمِ، فَأَخرَجَهُم مِنْ دِيَارِهِم، وَنَكَثَ عَهدَهُم (١) . أَيُّوْبُ: عَنْ نَافِعٍ، قَالَ: أَصَابَتِ ابْنَ عُمَرَ عَارضَةُ مَحْمِلٍ بَيْنَ أُصْبُعَيْهِ عِنْدَ الجَمْرَةِ، فَمَرِضَ، فَدخَلَ عَلَيْهِ الحَجَّاجُ، فَلَمَّا رَآهُ ابْنُ عُمَرَ، غَمَّضَ عَيْنَيْهِ، فَكَلَّمَهُ الحَجَّاجُ، فَلَمْ يُكَلِّمْهُ، فَغَضبَ، وَقَالَ: إِنَّ هَذَا يَقُوْلُ إِنِّي عَلَى الضَّرْبِ الأَوَّلِ (٢) ؟ عَمْرُو بنُ يَحْيَى بنِ سَعِيْدِ بنِ عَمْرٍو: أَخْبَرَنَا جَدِّي: أَنَّ ابْنَ عُمَرَ قَدِمَ حَاجّاً، فَدَخَلَ عَلَيْهِ الحَجَّاجُ، وَقَدْ أَصَابَهُ زُجُّ رُمْحٍ. فَقَالَ: مَنْ أَصَابَكَ؟
(١) في رواية ابن سعد ٤ / ١٨٥ التي سيذكرها المصنف في الصفحة ٢٣٢ أن الفئة الباغية هي الحجاج. وسندها صحيح. (٢) أخرجه ابن سعد ٤ / ١٨٦ من طريق سليمان بن حرب، عن حماد بن زيد بهذا الإسناد، وهذا سند صحيح.

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