Minhaj as-SunnahIbn Taimiya

Furthermore, this account of the expedition has the unbelievers offering counsel to the Muslims and saying to Abū Bakr, “Return to your companion, for we are a large host.” It is well known that this is contrary to the customary conduct of unbelievers engaged in warfare.

Moreover, Abū Bakr and Umar never once fled. The report transmitted by some liars that the two fled on the day of Hunayn is an invented falsehood.

No one ever advanced upon Medina except at the Battle of the Trench and the Battle of Uhud, and no enemy ever drew near Medina to fight except during those two campaigns (1).

During the expedition of al-Ghāba, some men raided the grazing livestock (2) of Medina.

As for what has been related concerning the expedition of al-Silsila, it is an obvious lie that no one would mention unless he were among the most ignorant and mendacious of people.

As for the expedition of Dhāt al-Salāsil, that was a military detachment on which the Prophet—peace and blessings be upon him—sent Amr ibn al-Ās as commander, because the people against whom it was directed were Banū Udhra (3). They were related to Amr ibn al-Ās, so he sent him to them in the hope that they would accept Islam. He then sent Abū Ubayda ibn al-Jarrāh after him as reinforcement. Alī is not mentioned in connection with it. It took place near Syria, far from Medina. During it, Amr ibn al-Ās had a nocturnal emission on a cold night, so he performed dry ablution and led his companions in prayer. When they informed the Prophet—peace and blessings be upon him—he said:

(1) (M): “the two battles.” (2) (N) and (M): *sarāh*, rather than *sarh* (“grazing livestock”). (3) (M): “because the intended target was from Banū Udhra”; (B): “because those targeted in the expedition were Banū Udhra.”
وَأَيْضًا: فَفِي هَذِهِ الْغَزَاةِ أَنَّ الْكُفَّارَ نَصَحُوا الْمُسْلِمِينَ، وَقَالُوا لِأَبِي بَكْرٍ: ارْجِعْ إِلَى صَاحِبِكَ ; فَإِنَّا فِي جَمْعٍ كَثِيرٍ. وَمَعْلُومٌ أَنَّ هَذَا خِلَافُ عَادَةِ الْكُفَّارِ الْمُحَارِبِينَ. وَأَيْضًا فَأَبُو بَكْرٍ وَعُمَرُ لَمْ يَنْهَزِمَا قَطُّ، وَمَا يَنْقُلُهُ بَعْضُ الْكَذَّابِينَ مِنَ انْهِزَامِهِمَا يَوْمَ حُنَيْنٍ، فَهُوَ مِنَ الْكَذِبِ الْمُفْتَرَى. فَلَمْ يَقْصِدْ أَحَدٌ الْمَدِينَةَ إِلَّا يَوْمَ الْخَنْدَقِ وَأُحُدٍ، وَلَمْ يَقْرُبْ أَحَدٌ مِنَ الْعَدُوِّ الْمَدِينَةَ لِلْقِتَالِ إِلَّا فِي هَاتَيْنِ الْغَزَاتَيْنِ (١) . . وَفِي غَزْوَةِ الْغَابَةِ أَغَارَ بَعْضُ النَّاسِ عَلَى سَرْحِ (٢) . الْمَدِينَةِ. وَأَمَّا مَا ذُكِرَ فِي غَزْوَةِ السِّلْسِلَةِ، فَهُوَ مِنَ الْكَذِبِ الظَّاهِرِ الَّذِي لَا يَذْكُرُهُ إِلَّا مَنْ هُوَ مِنْ أَجْهَلِ النَّاسِ وَأَكْذَبِهِمْ. وَأَمَّا غَزْوَةُ ذَاتِ السَّلَاسِلِ، فَتِلْكَ سَرِيَّةٌ بَعَثَ فِيهَا النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عَمْرَو بْنَ الْعَاصِ أَمِيرًا فِيهَا ; لِأَنَّ الْمَقْصُودِينَ كَانُوا بَنِي عُذْرَةَ (٣) .، وَكَانَ بَيْنَهُمْ وَبَيْنَ عَمْرِو بْنِ الْعَاصِ قَرَابَةٌ ; فَأَرْسَلَهُ إِلَيْهِمْ لَعَلَّهُمْ يُسْلِمُونَ، ثُمَّ أَرْدَفَهُ بِأَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ، وَلَيْسَ لِعَلِيٍّ فِيهَا ذِكْرٌ، وَكَانَتْ قَرِيبًا مِنَ الشَّامِ بَعِيدَةً مِنَ الْمَدِينَةِ، وَفِيهَا احْتَلَمَ عَمْرُو بْنُ الْعَاصِ فِي لَيْلَةٍ بَارِدَةٍ فَتَيَمَّمَ وَصَلَّى بِأَصْحَابِهِ، فَلَمَّا أَخْبَرُوا النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ:
(١) م: الْحَرْبَتَيْنِ (٢) ن، م: سَرَاحِ (٣) م: لِأَنَّ الْمَقْصُودَ كَانَ مِنْ بَنِي عُذْرَةَ، ب: لِأَنَّ الْمَقْصُودَ مِنْهَا كَانُوا بَنِي عُذْرَةَ

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