the people of Basra before the Battle of the Camel, then ordered his companions not to initiate the fighting against them. Then he said: "This is a day, he who triumphs in it, triumphs on the Day of Resurrection." Then he heard them saying: "Allah is the Greatest, [O for the blood-avenging of] Uthman." So he said: "O Allah, cast the murderers of Uthman upon their faces." And Abdullah ibn Shaddad ibn al-Had reported that when the Haruriyyah (Khawarij) withdrew from Ali, he sent Abdullah ibn Abbas to them, and they debated with him regarding the Book of Allah for three days, and four thousand of them returned. If they refuse to return, he admonishes them and warns them of fighting; this was only because the objective is to restrain them and repel their evil, not to kill them. So if it is possible through mere speech, it is better than fighting, due to the harm it entails for both parties. If they ask for a respite, he considers their situation and investigates their affairs; if it becomes clear to him that their intention is to return to obedience and recognize the truth, he grants them a respite. Ibn al-Mundhir said: All the scholars I have memorized this from are in agreement on this. But if their intention is to gather to fight him and await reinforcements by which they would grow stronger, or to deceive the Imam so that they might take him by surprise and cause his army to disperse, he does not grant them a respite and hastens to act against them; for he cannot be certain that this would not become a means to overpower the people of justice. This is not permissible, even if they offer him wealth for it, because it is not permissible to accept wealth for confirming them in what they are not permitted to be confirmed in. And if hostages are offered to him for their respite, it is not permissible to accept them for that reason; furthermore, since the hostages cannot be killed for the treachery of their people, it is of no benefit. And if they possess...
(5) In [B] and [M]: "falaha". "Falaja" means: to triumph and succeed. (6) In the original and in [B]: "yatharatin". (7) Recorded by Al-Bayhaqi, in: Chapter on not initiating fighting against the Khawarij until..., from the Book of Fighting the Rebellious. Al-Sunan al-Kubra 8/180, 181. (8) In [B] and [M]: "al-Hadi". See his biography in: Tahdhib al-Tahdhib 5/251. (9) Al-Haruriyyah: They are the Khawarij, attributed to Harura', a place two miles from Kufa, where the first gathering of the Khawarij took place, hence they were attributed to it; then it became a title for a sect among them. Al-Ansab 4/118, and its footnote. (10) Recorded by Imam Ahmad in Al-Musnad 1/86, 87. And Al-Bayhaqi, in: Chapter on not initiating fighting against the Khawarij until..., from the Book of Fighting the Rebellious, Al-Sunan al-Kubra 8/180. And Al-Hakim, in: Chapter on mentioning his correspondence (peace and blessings of Allah be upon him) when he made peace with his people, Quraysh, from the Book of Fighting the Rebellious. Al-Mustadrak 2/153. (11) In [M] there is an addition: "or".
أهلَ البصرَةِ قبلَ وَقْعَةِ الجملِ، ثم أمرَ أصحابَه أنْ لا يَبْدَأُوهم بالقتالِ، ثم قال: إنَّ هذا يومٌ من فَلَجَ (٥) فيه فَلَجَ (٥) يومَ القيامةِ. ثم سَمِعَهم يقولون: اللهُ أكبرُ، [يالَثاراتِ] (٦) عثمانَ. فقال: اللَّهُمَّ أكِبَّ قَتَلَةَ عثمانَ لوُجُوهِهم (٧). ورَوَى عبدُ اللَّه بنُ شَدَّادِ بنِ الهادِ (٨)، أنّ عليًّا لمَّا اعتزلَتْهُ الحَرُورِيَّةُ (٩)، بعثَ إليهم عبدَ اللهِ بنَ عباسٍ، فواضَعُوه كتابَ اللهِ ثلاثةَ أيامٍ، فرَجَعَ منهم أربعةُ آلافٍ (١٠). فإنْ أَبَوُا الرُّجُوعَ، وعَظَهم، وَخَوَّفَهم القِتالَ؛ وإنَّما كان كذلك، لأنَّ المقصودَ كَفُّهم، ودَفْعُ شَرِّهم، لا قَتْلُهم، فإذا أمْكَنَ بمُجَرَّدِ القَوْلِ، كان أوْلَى مِن القِتالِ؛ لما فيه مِن الضَّرَرِ بالفَرِيقَيْن. فإنْ سَألُوا الإِنْظارَ، نَظَرَ في حالهم، وبَحَثَ عن أمْرِهم، فإنْ بانَ له أنَّ قصدَهم الرُّجوعُ إلى الطَّاعةِ، ومَعْرِفةُ الحقِّ، أمْهَلَهم. قالَ ابنُ المُنْذِرِ: أجْمَعَ على هذا كلُّ مَنْ أحْفَظُ عنه من أهلِ العِلمِ. وإنْ كان قصْدُهم الاجْتماعَ على قِتالِه، وانتظارَ مَدَدٍ يَقْوَوْنَ بِه، أو خَديعةَ الإِمامِ (١١)، ليأْخُذُوه على غِرَّةٍ، ويفترقَ عَسْكرُه، لم يُنْظِرْهم، وعاجَلَهم؛ لأنَّه لا يأْمنُ أنْ يصيرَ هذا طَريقًا إلى قَهْرِ أهلِ العَدْلِ، ولا يجوزُ هذا، وإنْ أَعْطَوهُ عليه مالًا؛ لأنَّه لا يجوزُ أنْ يأخذَ المالَ على إقرارِهم على ما لا يجوزُ إقْرارُهم عليه. وإن بُذِلَ له رَهائنُ على إنْظارِهم، لم يَجُزْ أخْذُها لذلك؛ ولأنَّ الرّهائنَ لا يجوزُ قَتْلهُم لغَدْرِ أهلهم، فلا يُفِيدُ شيئًا. وإن كان في أَيْدِيهم
(٥) في ب، م: "فلح". وفلج: ظفر وفاز.(٦) في الأصل، ب: "ياثارات".(٧) أخرجه البيهقي، في: باب لا يبدأ الخوارج بالقتال حتى. . ., من كتاب قتال أهل البغى. السنن الكبرى ٨/ ١٨٠، ١٨١.(٨) في ب، م: "الهادى". وانظر ترجمته في: تهذيب التهذيب ٥/ ٢٥١.(٩) الحرورية: هم الخوارج، ينسبون إلى حروراء، موضع على ميلين من الكوفة، كان أول اجتماع الخوارج به، فنسبوا إليه، ثم أصبح لقبا لفرقة منهم. الأنساب ٤/ ١١٨، وحاشيته.(١٠) أخرجه الإِمام أحمد في المسند ١/ ٨٦، ٨٧. والبيهقي، في: باب لا يبدأ الخوارج بالقتال حتى. . ., من كتاب قتال أهل البغي، السنن الكبرى ٨/ ١٨٠. والحاكم، في: باب ذكر مراسلته -صلى اللَّه عليه وسلم- حين صالح قومه قريشا، من كتاب قتال أهل البغى. المستدرك ٢/ ١٥٣.(١١) في م زيادة: "أو".
