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—may Allah be pleased with him—anything concerning the Battles of the Camel and Siffīn, as he did concerning the fighting against the Kharijites. Rather, he and other Companions transmitted sound hadiths concerning the fight against the renegade Kharijites. As for the Battles of the Camel and Siffīn, none of them transmitted any authoritative text concerning them except those who remained aloof from the fighting; they transmitted hadiths concerning refraining from combat during civil strife.
As for the hadith claiming that he was commanded to kill (1) the covenant-breakers, the unjust, and the renegades, it is a fabricated hadith falsely attributed to the Prophet—may Allah bless him and grant him peace—(2).
It is well known that if personal judgment is not blameworthy, then whoever adopts it incurs no blame (3). But if it is blameworthy, then no judgment is more deserving of condemnation than one through which the blood of many thousands of
(1) R reads: “to fight.”
(2) In *al-Mustadrak*, 3/139–140, al-Hākim cited two hadiths from Abū Ayyūb al-Ansārī—may Allah be pleased with him. In the first, Abū Ayyūb said: “The Messenger of Allah—may Allah bless him and grant him peace—commanded that the covenant-breakers, the unjust, and the renegades be fought.” In the second, he said: “I heard the Prophet—may Allah bless him and his family and grant them peace—say to Alī ibn Abī Tālib: ‘You will fight the covenant-breakers, the unjust, and the renegades on the roads, at al-Nahrawānāt, and on the mountain peaks.’” Abū Ayyūb said: “I asked, ‘O Messenger of Allah, alongside whom will you fight these people?’ He replied, ‘Alongside Alī ibn Abī Tālib.’” Al-Hākim offered no assessment of either hadith. Al-Dhahabī said in *Talkhīs al-Mustadrak*: “I say: It is not sound.” Al-Hākim transmitted it through two distinct chains back to Abū Ayyūb, both of which are weak.
Ibn Irāq al-Kinānī cited it in *Tanzīh al-Sharīa*, 1/387, with the wording: “We were commanded to fight the covenant-breakers, the unjust, and the renegades alongside Alī.” He then said: “(HB); its chain includes Asbagh ibn Nubāta, from whom Alī ibn al-Kharūz narrated; he is a Shiite transmitter whose reports are rejected.” This was countered with the observation that the hadith has other transmission routes besides this one: al-Hākim included it in *al-Arbaīn* through two routes; he also narrated it from Alī with the wording, “I was commanded to fight three groups,” followed by the remainder of the report. He narrated it from Abū Saīd al-Khudrī through a weak chain and also from Ibn Masūd; al-Tabarānī likewise transmitted it through two routes. Abū Yalā, al-Khatīb, and the hadith master Abd al-Ghanī in *Īdāh al-Ishkāl* transmitted it from Alī. Al-Uqaylī said: “Its chains are weak.” Al-Tabarānī also transmitted it from Ammār. Al-Shawkānī mentioned the hadith in *al-Fawāid al-Majmūa*, p. 383, and said: “Its chain contains two transmitters whose reports are rejected, and it is a statement of Abū Ayyūb himself.” It was also narrated from Ibn Masūd and Abū Saīd—may Allah be pleased with them both.
(3) R reads: “upon the one who said it.”
- رَضِيَ اللَّهُ عَنْهُ - فِي قِتَالِ الْجَمَلِ وَصِفِّينَ شَيْئًا، كَمَا رَوَاهُ فِي قِتَالِ الْخَوَارِجِ، بَلْ رَوَى الْأَحَادِيثَ الصَّحِيحَةَ هُوَ وَغَيْرُهُ مِنَ الصَّحَابَةِ فِي قِتَالِ الْخَوَارِجِ الْمَارِقِينَ، وَأَمَّا قِتَالُ الْجَمَلِ وَصِفِّينَ فَلَمْ يَرْوِ أَحَدٌ مِنْهُمْ فِيهِ نَصًّا إِلَّا الْقَاعِدُونَ؛ فَإِنَّهُمْ رَوَوُا الْأَحَادِيثَ فِي تَرْكِ الْقِتَالِ فِي الْفِتْنَةِ.
وَأَمَّا الْحَدِيثُ الَّذِي يُرْوَى أَنَّهُ أُمِرَ بِقَتْلِ
(١)
النَّاكِثِينَ وَالْقَاسِطِينَ وَالْمَارِقِينَ فَهُوَ حَدِيثٌ مَوْضُوعٌ عَلَى النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -
(٢)
.
وَمَعْلُومٌ أَنَّ الرَّأْيَ إِنْ لَمْ يَكُنْ مَذْمُومًا فَلَا لَوْمَ عَلَى مَنْ قَالَ بِهِ
(٣)
، وَإِنْ كَانَ مَذْمُومًا فَلَا رَأْيَ أَعْظَمُ ذَمًّا مِنْ رَأْيٍ أُرِيقَ بِهِ دَمُ أُلُوفٍ مُؤَلَّفَةٍ مِنَ
(١) ر: بِقِتَالِ.
(٢) ذَكَرَ الْحَاكِمُ فِي الْمُسْتَدْرَكِ ٣/١٣٩ - ١٤٠ حَدِيثَيْنِ عَنْ أَبِي أَيُّوبَ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ؛ الْأَوَّلُ: قَالَ: أَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقِتَالِ النَّاكِثِينَ وَالْقَاسِطِينَ وَالْمَارِقِينَ. وَالثَّانِي: سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ لِعَلِيِّ بْنِ أَبِي طَالِبٍ: تُقَاتِلُ النَّاكِثِينَ وَالْقَاسِطِينَ وَالْمَارِقِينَ بِالطُّرُقَاتِ وَالنَّهَرَوَانَاتِ وَبِالشَّعَفَاتِ، قَالَ أَبُو أَيُّوبَ: قُلْتُ: يَا رَسُولَ اللَّهِ، مَعَ مَنْ تُقَاتِلُ هَؤُلَاءِ الْأَقْوَامُ؟ قَالَ: مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَلَمْ يُعَلِّقِ الْحَاكِمُ عَلَى الْحَدِيثَيْنِ، وَقَالَ الذَّهَبِيُّ فِي تَلْخِيصِ الْمُسْتَدْرَكِ: قُلْتُ: لَمْ يَصِحَّ، وَسَاقَهُ الْحَاكِمُ بِإِسْنَادَيْنِ مُخْتَلِفَيْنِ إِلَى أَبِي أَيُّوبَ، ضَعِيفَيْنِ، وَذَكَرَهُ ابْنُ عِرَاقٍ الْكِنَانِيُّ فِي تَنْزِيهِ الشَّرِيعَةِ ١/٣٨٧ بِلَفْظِ: أُمِرْنَا بِقِتَالِ النَّاكِثِينَ وَالْقَاسِطِينَ وَالْمَارِقِينَ مَعَ عَلِيٍّ ثُمَّ قَالَ: (حب) وَفِيهِ أَصْبَغُ بْنُ نُبَاتَةَ، وَعَنْهُ: عَلِيُّ بْنُ الْخَرُوزِ، شِيعِيٌّ مَتْرُوكٌ، تُعِقِّبَ بِأَنَّ لَهُ طُرُقًا أُخْرَى غَيْرَ هَذِهِ، فَأَخْرَجَهُ الْحَاكِمُ فِي الْأَرْبَعِينَ، مِنْ طَرِيقَيْنِ، وَأَخْرَجَهُ مِنْ حَدِيثِ عَلِيٍّ بِلَفْظِ: أُمِرْتُ بِقِتَالِ ثَلَاثَةٍ، فَذَكَرَهُ، وَأَخْرَجَهُ مِنْ حَدِيثِ أَبِي سَعِيدٍ الْخُدْرِيِّ بِسَنَدٍ ضَعِيفٍ، وَمِنْ حَدِيثِ ابْنِ مَسْعُودٍ وَكَذَا الطَّبَرَانِيُّ مِنْ طَرِيقَيْنِ، وَأَخْرَجَهُ أَبُو يَعْلَى وَالْخَطِيبُ وَالْحَافِظُ عَبْدُ الْغَنِيِّ فِي إِيضَاحِ الْإِشْكَالِ مِنْ حَدِيثِ عَلِيٍّ، قَالَ الْعُقَيْلِيُّ: وَأَسَانِيدُهَا لَيِّنَةٌ، وَأَخْرَجَهُ الطَّبَرَانِيٌّ مِنْ حَدِيثِ عَمَّارٍ، وَذَكَرَ الْحَدِيثَ الشَّوْكَانِيُّ فِي الْفَوَائِدِ الْمَجْمُوعَةِ ص ٣٨٣ وَقَالَ: وَفِي إِسْنَادِهِ مَتْرُوكَانِ، وَهُوَ مِنْ قَوْلِ أَبِي أَيُّوبَ، وَرُوِيَ عَنِ ابْنِ مَسْعُودٍ وَأَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُمَا.
(٣) ر: عَلَى مَنْ قَالَهُ.