Ashrat al-Saah - al-WabilYusuf al-Wabil

“Extend your hand so that we may pledge allegiance to you.” He replied, “Not until the people have consulted among themselves.” Some of them said, “If the people return to their cities after Uthmān’s killing without anyone assuming authority after him, there is no assurance against dissension and the corruption of the Muslim community.” They continued urging Alī (may Allah be pleased with him) to accept their pledge, and so they pledged allegiance to him. Talha and al-Zubayr (may Allah be pleased with them both) were among those who did so. They then went to Mecca to perform umrah, where they met Āisha (may Allah be pleased with her). After discussing Uthmān’s killing, they set out for Basra and asked Alī to hand Uthmān’s killers over to them (1). He did not accede to their request, for he was waiting for Uthmān’s next of kin to bring their case before him. If it were established that a particular person had participated in Uthmān’s killing, he would exact retribution from him. They disagreed over this. Those implicated in the killing—namely, the rebels against Uthmān—feared that the two sides would reconcile and agree to put them to death, so they instigated fighting between them (2).

The Prophet (peace and blessings be upon him) had foretold that a matter would arise between Alī and Āisha. Abū Rāfi relates that the Messenger of Allah (peace and blessings be upon him) said to Alī ibn Abī Tālib, “A matter will arise between you and Āisha.” He asked, “Me, O Messenger of Allah?” He replied, “Yes.” Alī said, “Then I shall be the most wretched of them, O Messenger of Allah.” He replied, “No. But when that happens, return her to a place of safety” (3).

(1) Abū Bakr ibn al-Arabī maintains in *al-Awāsim min al-Qawāsim* that their journey to Basra was intended solely to reconcile the Muslims. He states, “This is the correct account, and no other; this is what the authentic reports relate.” See *al-Awāsim*, p. 151. (2) For further details, see *Fath al-Bārī*, vol. 13, pp. 54–59. (3) *Musnad al-Imām Ahmad*, vol. 6, p. 393, with *Muntakhab Kanz al-Ummāl* printed in the margins. The hadith is graded *hasan* (good). See *Fath al-Bārī*, vol. 13, p. 55. =
ابْسُطْ يَدَكَ نُبايِعْكَ. فقالَ: حتّى يتشاوَرَ النَّاس. فقال بعضهم: لئن رجع النَّاس إلى أمصارِهم بقتل عثمان، ولم يقم بعده قائمٌ؛ لم يؤمَن الاختلاف وفساد الأمة. فألحُّوا على عليٍّ ﵁ في قبول البيعة، فبايعوه، وكان ممَّن بايعه طلحة والزُّبير ﵄، ثمّ ذهبا إلى مكَّة للعمرة، فلقيتهم عائشة ﵂، وبعد حديثٍ جرى بينهم في مقتل عثمان توجَّهوا إلى البصرة، وطلبوا من عليٍّ أن يسلِّم لهم قتلة عثمان (١)، فلم يجبهم؛ لأنّه كان ينتظر من أولياء عثمان أن يتحاكموا إليه، فإذا ثبت على أحدٍ بعينِه أنَّه ممَّن قتل عثمان؛ اقتصَّ منه، فاختلفوا بسبب ذلك، وخشي مَنْ نُسِب إليهم القتل - وهم الخارجون على عثمان - أن يصطلحوا على قتلهم، فأنشبوا الحرب بين الطائفتين (٢). وقد أخبر النبيُّ ﷺ أنّه سيكونُ بينه وبين عائشة أمرٌ، ففي الحديث عن أبي رافع أن رسول الله ﷺ قال لعلّيِّ بن أبي طالب: "إنّه سيكون بينَكَ وبينَ عائشة أمرٌ". قال: أنا يا رسول الله! قال: "نعم". قال: فأنا أشقاهم يا رسول الله. قال: "لا؛ ولكِن إذا كان ذلك؛ فاردُدْها إلى مأمَنِها" (٣).
(١) يرى أبو بكر بن العربي في كتابه "العواصم من القواصم" أن خروجهم إلى البصرة إنّما كان للصلح بين المسلمين، وقال:، هذا هو الصّحيح، لا شيء سواه، وبذلك وردت صحاح الأخبار". انظر: "العواصم" (ص ١٥١). (٢) انظر تفصيل ذلك في "فتح الباري" (١٣/ ٥٤ - ٥٩). (٣) "مسند الإمام أحمد" (٦/ ٣٩٣ - بهامشه منتخب كنز العمال). والحديث حسن. انظر: "فتح الباري" (١٣/ ٥٥). =

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