وَقَالَ عَلَيۡهِ السَّلَامُ فِیۡھِمۡ [في بعض النسخ: فِي الۡخَوَارِجِ]
Amīr al-Muʾminīn also said concerning the Khārijites:
لَا تَقۡتُلُوا [في بعض النسخ: تُقَاتِلُوا] الۡخَوَارِجَ بَعۡدِي، فَلَيۡسَ مَنۡ طَلَبَ الۡحَقَّ فَأَخۡطَأَهُ، كَمَنۡ طَلَبَ الۡبَاطِلَ فَأَدۡرَكَهُ.
Do not fight [1] the Khārijites after me, because one who seeks right but does not find it, is not like one who seeks wrong and finds it.
[قال الشريف:] يَعۡنِي مُعَاوِيَةَ وَأَصۡحَابَهُ.
as-Sayyid ar-Raḍī says: Amīr al-Muʾminīn means Muʿāwiyah and his men.
Notes:
[1] The reason for stopping people from fighting the Khārijites was that Amīr al-Muʾminīn was clearly perceiving that after him authority and power would devolve on people who would be ignorant of the proper occasion of jihād, and who will make use of sword only to maintain their sway. And there were those who excelled even Khārijites in holding and calling Amīr al-Muʾminīn bad. So those who are themselves in the wrong have no right to fight others in the wrong. Again, those who are wilfully in the wrong can be allowed to fight those who are in the wrong by mistake.
Thus, Amīr al-Muʾminīn’s words make this fact clear that the misguidance of Khārijites was not wilfull but under Satan’s influence. They mistook wrong as right and stuck to it. On the other hand, the position of misguidance of Muʿāwiyah and his party was that they rejected right, realizing it as right, and appropriated wrong as the code of their conduct, fully knowing that it was wrong. Their audacity in the matter of religion reached the stage that it can neither be regarded as a result of misunderstanding nor can it be covered under the garb of error of judgement, because they openly transgressed the limits of religion and paid no heed to the Prophet’s injunctions in comparison with their own view. Thus, Ibn Abī al-Ḥadīd has written (vol. 5, p. 130) that when the Prophet’s companion Abū ad-Dardāʾ saw utensils of gold and silver being used by Muʿāwiyah, he said he had heard the Prophet saying, “One who drinks in vessels of gold and silver will feel flames of the fire of Hell in his stomach,” whereupon Muʿāwiyah said, “As for me, I do not find any harm in it.”
Similarly, creating Ziyād ibn Abīhi’s blood relationship with himself by his own opinion in total disregard of the Prophet’s injunction, abusing the descendants of the Prophet over the pulpit, transgressing the limits of Sharīʿah, shedding blood of innocent persons, and placing over Muslims (as so-called Khalifah) a vicious individual, and thus opening the way to misbelief and atheism are events that, to attribute them to any misunderstanding, is like wilfully closing eyes to facts.
[1] The reason for stopping people from fighting the Khārijites was that Amīr al-Muʾminīn was clearly perceiving that after him authority and power would devolve on people who would be ignorant of the proper occasion of jihād, and who will make use of sword only to maintain their sway. And there were those who excelled even Khārijites in holding and calling Amīr al-Muʾminīn bad. So those who are themselves in the wrong have no right to fight others in the wrong. Again, those who are wilfully in the wrong can be allowed to fight those who are in the wrong by mistake.
Thus, Amīr al-Muʾminīn’s words make this fact clear that the misguidance of Khārijites was not wilfull but under Satan’s influence. They mistook wrong as right and stuck to it. On the other hand, the position of misguidance of Muʿāwiyah and his party was that they rejected right, realizing it as right, and appropriated wrong as the code of their conduct, fully knowing that it was wrong. Their audacity in the matter of religion reached the stage that it can neither be regarded as a result of misunderstanding nor can it be covered under the garb of error of judgement, because they openly transgressed the limits of religion and paid no heed to the Prophet’s injunctions in comparison with their own view. Thus, Ibn Abī al-Ḥadīd has written (vol. 5, p. 130) that when the Prophet’s companion Abū ad-Dardāʾ saw utensils of gold and silver being used by Muʿāwiyah, he said he had heard the Prophet saying, “One who drinks in vessels of gold and silver will feel flames of the fire of Hell in his stomach,” whereupon Muʿāwiyah said, “As for me, I do not find any harm in it.”
Similarly, creating Ziyād ibn Abīhi’s blood relationship with himself by his own opinion in total disregard of the Prophet’s injunction, abusing the descendants of the Prophet over the pulpit, transgressing the limits of Sharīʿah, shedding blood of innocent persons, and placing over Muslims (as so-called Khalifah) a vicious individual, and thus opening the way to misbelief and atheism are events that, to attribute them to any misunderstanding, is like wilfully closing eyes to facts.
