Bukhari

Hadith Commentary:

That is, the nearness and elevated status of Ali (radi Allahu anhu) can be understood just by looking at his house. His house was adjacent to the house of the Messenger of Allah (sallallahu alayhi wa sallam), and his kinship was so close that he was both the cousin and the son-in-law of the Prophet (sallallahu alayhi wa sallam). To harbor ill beliefs about such a person of virtue is a sign of misfortune. Perhaps this person was from among the Khawarij, who declare both Ali (radi Allahu anhu) and Uthman (radi Allahu anhu) to be disbelievers. (Wahidi)

The intent of Abdullah ibn Umar (radi Allahu anhu) was that the present conflict was a civil war. In the time of the Messenger of Allah (sallallahu alayhi wa sallam), our battles with the disbelievers were not for worldly rule or leadership, but purely for the sake of religion, so that the arrogance of the disbelievers would be broken and the Muslims would be safe from their harm. But you are fighting to obtain worldly sovereignty, government, and caliphate, and you are using as evidence a verse whose meaning is something else.

Those who misuse the verses of the Noble Qur’an in this way have caused tribulations and corruption in the Ummah and have scattered the unity of the community. Even today, there are many so-called scholars who frequently misuse verses and hadith, constantly inciting Muslims to fight one another. May Allah guide them to the straight path.

There are many lessons hidden in this approach of Abdullah ibn Umar (radi Allahu anhu); if only we could reflect upon them.

Hadith Commentary:
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The purpose of the man who came to Abdullah ibn Umar (radi Allahu anhu) was that Muslims were engaged in mutual fighting and warfare, and yet he (Ibn Umar) was not participating in any battle but rather maintaining silence, whereas he should have played a decisive role. Abdullah ibn Umar’s (radi Allahu anhu) position was that in matters related to the administration of the state, fighting and warfare are not appropriate; rather, in such circumstances, there is safety in adopting seclusion.

➋
It appears that the man was a Khariji, because the Khawarij harbored enmity towards Uthman (radi Allahu anhu) and Ali (radi Allahu anhu). Ibn Umar (radi Allahu anhu) refuted this person by mentioning the virtues of both personalities and explained that Allah Ta’ala had forgiven Uthman’s (radi Allahu anhu) fleeing from the Battle of Uhud.
But you people do not forgive him. The statement of Allah Ta’ala is:
“Know that Allah has forgiven them.” ()
He (Ibn Umar) also mentioned both the familial relationship and the proximity of residence of Ali (radi Allahu anhu) to the Messenger of Allah (sallallahu alayhi wa sallam), meaning that in every respect he was close to the Messenger of Allah (sallallahu alayhi wa sallam), but you do not accept this closeness.

Hadith Commentary:
Abdullah ibn Umar radi Allahu anhuma held the view that when there is discord (fitnah) among the Muslims, it is not permissible to fight.
One should separate oneself from both parties and remain quietly at home.
This same Abdullah ibn Umar radi Allahu anhuma did not join with Muawiyah radi Allahu anhu nor with Ali radi Allahu anhu.
It is as if this person responded to Abdullah ibn Umar radi Allahu anhuma by saying that Allah commands the removal of fitnah, while you prohibit fighting during fitnah.
In the verse (wa qaatiluhum hatta la takuna fitnah) (al-Baqarah: 193)
by "fitnah" is meant shirk (polytheism).
That is, fight the polytheists so that tawhid (the oneness of Allah) spreads throughout the world.
Islamic fighting is only for the purpose of spreading tawhid.
For further explanation of the word "fitnah" related to the hadith about the East, see the conclusion of Juz' 30.
(Raz)

Hadith Commentary:
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The opinion of Abdullah ibn Umar radi Allahu anhu was that during times of tribulation (fitnah), it is not permissible for Muslims to fight one another.
In the noble verse, "fitnah" refers to disbelief (kufr).
The fighting of the Messenger of Allah sallallahu alayhi wa sallam was for the purpose of eradicating disbelief, and now Islam is dominant, disbelief has been subdued, but your fighting is not for the eradication of disbelief; rather, it is for territorial gain and to spread corruption among the people.
In my view, such fighting is not permissible, and that is why I do not participate in it.
➋
The majority of the scholars hold the position that when it becomes clear that a group is rebellious (baghi), then in such circumstances, fighting them to bring them back to obedience is not considered tribulation (fitnah), as is stated in the Noble Qur’an:
“And if two groups of the believers fight each other, then make peace between them. But if one of them transgresses against the other, then fight the one that transgresses until it returns to the command of Allah.” ()
In another narration, it is mentioned that two men came to Abdullah ibn Umar radi Allahu anhu and said: People are being killed, and you are a distinguished companion of the Messenger of Allah sallallahu alayhi wa sallam, so why do you not take any action regarding this, when Allah the Exalted has said:
“Fight them until there is no more fitnah.” ()
Ibn Umar radi Allahu anhu replied:
We fought and ended fitnah, and in our time the religion of Allah the Exalted had become dominant, but the purpose of your fighting is to further inflame fitnah and so that the religion becomes for someone other than Allah the Exalted.
(Sahih al-Bukhari, Tafsir, Hadith: 4513)

Hadith Footnote:
The details have already been mentioned above.

Hadith Commentary:
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The intent of Abdullah ibn Umar (radi Allahu anhu) was that your current war is an internal conflict and for the acquisition of power, whereas in the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), our fighting was purely for the elevation of the religion, so that the arrogance of the disbelievers would be humbled, and the Muslims would be protected from their harm. But you people are fighting to obtain worldly dominion and government, and as a pretext, you are misapplying Qur’anic verses.
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Undoubtedly, those who misapplied the verses of the Noble Qur’an in this way caused tribulations and corruption to arise within the Ummah, and scattered the unity of the community, just as Ibn Umar (radi Allahu anhu) said regarding the Khawarij: these people are the worst of creation, because the verses that were revealed concerning the disbelievers and polytheists, they apply them to the Muslims.
(Sahih al-Bukhari, Istitabah al-Murtaddin, Chapter: 65)