16
If they say:
“Umar advised Abū Bakr to execute Khālid ibn al-Walīd (1), while Alī advised Uthmān to execute Ubayd Allāh ibn Umar.”
The reply is:
Talhah, al-Zubayr, and others likewise advised Alī to execute Uthmān’s killers. Yet when others advised Abū Bakr to exact retribution, he presented them with an argument that they accepted (2)—either because it became clear that he was in the right, or because this was a matter in which differing judgments were permissible.
When Alī did not agree with those who advised him to exact retribution, the well-known wars consequently took place between him and them. Executing Uthmān’s killers would have been less grave than what occurred at the Battles of the Camel and Siffīn (3). If differing judgments were permissible in the latter case, they were all the more permissible in the former.
If they say:
“Uthmān could lawfully be killed,”
they are told:
No one can doubt that the grounds for considering Mālik ibn Nuwayra lawful to kill were clearer than any grounds for considering Uthmān lawful to kill. Indeed, Mālik ibn Nuwayra is not known to have possessed inviolability of life (4),
(1) N, M, Y: “for killing al-Hurmuzān,” which is an error. In the margin of Y, it is corrected to read: “Perhaps: ‘for killing Khālid ibn al-Walīd.’”
(2) N, M: “they accepted it.”
(3) N: “and at Siffīn.”
(4) Ibn Kathīr states in *al-Bidāya wa-l-Nihāya*, vol. 6, pp. 321–322, concerning Mālik ibn Nuwayra al-Yarbūī al-Tamīmī (see his biography in *al-Alām*, vol. 6, p. 145): “He had reached an accommodation with Sajāh when she came from al-Jazīra. When she subsequently joined Musaylima—may Allah curse them both—and then returned to her own land, Mālik ibn Nuwayra regretted his conduct and remained hesitant about what to do while encamped at a place called al-Bitāh. Khālid therefore marched there with his troops.… When he reached al-Bitāh, where Mālik ibn Nuwayra was encamped, Khālid dispatched detachments throughout the area to summon the people. The chiefs of Banū Tamīm met him professing obedience and handed over their zakat, with the exception of Mālik ibn Nuwayra, who remained uncertain and kept apart from the people. The detachments came upon him and took him and his companions prisoner. The members of the detachment disagreed concerning them: Abū Qatāda—al-Hārith ibn Ribī al-Ansārī—testified that they had performed the prayer, while others said that they had neither called the adhān nor prayed. It is reported that the prisoners spent an intensely cold night in shackles. Khālid’s herald called out, ‘Keep your captives warm!’ The men thought that he meant for them to be killed, so they killed them, and Dhirār ibn al-Azwar killed Mālik ibn Nuwayra. Another report states instead that Khālid summoned Mālik ibn Nuwayra and rebuked him for having followed Sajāh and withheld zakat. He said, ‘Do you not know that zakat is the counterpart of prayer?’ Mālik replied, ‘Your companion used to claim that.’ Khālid said, ‘Is he our companion but not yours? Dhirār, strike off his head!’ He was then beheaded.…,” and so forth. See also p. 323. Sajāh embraced Islam after Musaylima was killed; see *al-Alām*, vol. 3, p. 112.
وَإِذَا قَالُوا:
عُمَرُ أَشَارَ عَلَى أَبِي بَكْرٍ بِقَتْلِ خَالِدِ بْنِ الْوَلِيدِ
(١)
، وَعَلِيٌّ أَشَارَ عَلَى عُثْمَانَ بِقَتْلِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ.
قِيلَ:
وَطَلْحَةُ وَالزُّبَيْرُ وَغَيْرُهُمَا أَشَارُوا عَلَى عَلِيٍّ بِقَتْلِ قَتَلَةِ عُثْمَانَ، مَعَ أَنَّ الَّذِينَ أَشَارُوا عَلَى أَبِي بَكْرٍ بِالْقَوَدِ، أَقَامَ عَلَيْهِمْ حُجَّةً سَلَّمُوا لَهَا
(٢)
: إِمَّا لِظُهُورِ الْحَقِّ مَعَهُ، وَإِمَّا لِكَوْنِ ذَلِكَ مِمَّا يَسُوغُ فِيهِ الِاجْتِهَادُ.
وَعَلِيٌّ لَمَّا لَمْ يُوَافِقِ الَّذِينَ أَشَارُوا عَلَيْهِ بِالْقَوَدِ، جَرَى بَيْنَهُ وَبَيْنَهُمْ مِنَ الْحُرُوبِ مَا قَدْ عُلِمَ، وَقَتْلُ قَتَلَةِ عُثْمَانَ أَهْوَنُ مِمَّا جَرَى بِالْجَمَلِ وَصِفِّينَ
(٣)
، فَإِذَا كَانَ فِي هَذَا اجْتِهَادٌ سَائِغٌ، فَفِي ذَلِكَ أَوْلَى.
وَإِنْ قَالُوا:
عُثْمَانُ كَانَ مُبَاحَ الدَّمِ.
قِيلَ لَهُمْ:
فَلَا يَشُكُّ أَحَدٌ فِي أَنَّ إِبَاحَةَ دَمِ مَالِكِ بْنِ نُوَيْرَةَ أَظْهَرُ مِنْ إِبَاحَةِ دَمِ عُثْمَانَ، بَلْ مَالِكُ بْنُ نُوَيْرَةَ لَا يُعْرَفُ أَنَّهُ كَانَ مَعْصُومَ الدَّمِ
(٤)
،
(١) ن، م، ي: بِقَتْلِ الْهُرْمُزَانِ، وَهُوَ خَطَأٌ، (وَفِي هَامِشِ ي صُحِّحَتْ بِقَوْلِهِ: لَعَلَّهُ: بِقَتْلِ خَالِدِ بْنِ الْوَلِيدِ) .
(٢) ن، م: سَلَّمُوهَا.
(٣) ن: وَبِصِفِّينَ.
(٤) قَالَ ابْنُ كَثِيرٍ فِي " الْبِدَايَةِ وَالنِّهَايَةِ " ٦/٣٢١ - ٣٢٢ عَنْ مَالِكِ بْنِ نُوَيْرَةَ الْيَرْبُوعِيِّ التَّمِيمِيِّ (انْظُرْ تَرْجَمَتَهُ فِي الْأَعْلَامِ ٦/١٤٥) : " كَانَ قَدْ صَانَعَ سَجَاحَ حِينَ قَدِمَتْ مِنْ أَرْضِ الْجَزِيرَةِ، فَلَمَّا اتَّصَلَتْ بِمُسَيْلِمَةَ - لَعَنَهُمَا اللَّهُ - ثُمَّ تَرَحَّلَتْ إِلَى بِلَادِهَا، فَلَمَّا كَانَ ذَلِكَ نَدِمُ مَالِكُ بْنُ نُوَيْرَةَ عَلَى مَا كَانَ مِنْ أَمْرِهِ، وَتَلَوَّمَ فِي شَأْنِهِ، وَهُوَ نَازِلٌ بِمَكَانٍ يُقَالُ لَهُ الْبِطَاحُ، فَقَصَدَهَا خَالِدٌ بِجُنُودِهِ. . فَلَمَّا وَصَلَ الْبِطَاحَ وَعَلَيْهَا مَالِكُ بْنُ نُوَيْرَةَ فَبَثَّ خَالِدٌ السَّرَايَا فِي الْبِطَاحِ يَدْعُونَ النَّاسَ فَاسْتَقْبَلَهُ أُمَرَاءُ بَنِي تَمِيمٍ بِالسَّمْعِ وَالطَّاعَةِ، وَبَذَلُوا الزِّكَوَاتِ، إِلَّا مَا كَانَ مِنْ مَالِكِ بْنِ نُوَيْرَةَ فَإِنَّهُ مُتَحَيِّرٌ فِي أَمْرِهِ، مُتَنَحٍّ عَنِ النَّاسِ، فَجَاءَتْهُ السَّرَايَا فَأَسَرُوهُ وَأَسَرُوا مَعَهُ أَصْحَابَهُ، وَاخْتَلَفَتِ السَّرِيَّةُ فِيهِمْ، فَشَهِدَ أَبُو قَتَادَةَ - الْحَارِثُ بْنُ رَبْعِيٍّ الْأَنْصَارِيُّ -، أَنَّهُمْ أَقَامُوا الصَّلَاةَ، وَقَالَ آخَرُونَ: إِنَّهُمْ لَمْ يُؤَذِّنُوا بِالصَّلَاةِ وَلَا صَلُّوا فَيُقَالُ: إِنَّ الْأُسَارَى بَاتُوا فِي كُبُولِهِمْ فِي لَيْلَةٍ شَدِيدَةِ الْبَرْدِ، فَنَادَى مُنَادِي خَالِدٍ: أَنْ أَدْفِئُوا أَسْرَاكُمْ، فَظَنَّ الْقَوْمُ أَنَّهُ أَرَادَ الْقَتْلَ، فَقَتَلُوهُمْ، وَقَتَلَ ضِرَارُ بْنُ الْأَزْوَرِ مَالِكَ بْنَ نُوَيْرَةَ، وَيُقَالُ بَلِ اسْتَدْعَى خَالِدٌ مَالِكَ بْنَ نُوَيْرَةَ فَأَنَّبَهُ مَا صَدَرَ مِنْهُ مِنْ مُتَابَعَةِ سَجَاحَ وَعَلَى مَنْعِهِ الزَّكَاةَ، وَقَالَ: أَلَمْ تَعْلَمْ أَنَّهَا قَرِينَةُ الصَّلَاةِ؟ فَقَالَ مَالِكٌ: إِنَّ صَاحِبَكُمْ كَانَ يَزْعُمُ ذَلِكَ، فَقَالَ: أَهُوَ صَاحِبُنَا وَلَيْسَ بِصَاحِبِكَ؟ يَا ضِرَارُ اضْرِبْ عُنُقَهُ، فَضُرِبَتْ عُنُقُهُ. .، إِلَخْ، وَانْظُرْ إِلَى ص ٣٢٣ وَقَدْ أَسْلَمَتْ سَجَاحُ بَعْدَ مَقْتَلِ مُسَيْلِمَةَ انْظُرِ الْأَعْلَامَ ٣/١١٢