Sermon 116: Allah sent him (the Prophet) as a caller towards Truth...

About troubles which would arise and the Day of Judgement

ومن خطبة له (عليه السلام)

وفيها ينصح أصحاب

Allah sent him (the Prophet) as a caller towards Truth and a witness over the creatures. The Prophet conveyed the messages of Allah tirelessly and without any negligence, and he fought His enemies in the cause of Allah unflaggingly and without pleading excuses. He is the foremost of all who practise piety and the power of perception of all those who achieve guidance.

أَرْسَلَهُ دَاعِياً إِلَى الْحَقِّ، وَشَاهِداً عَلَى الْخَلْقِ، فَبَلَّغَ رَسَالاَتِ رَبِّهِ غَيْرَ وَان وَلاَ مُقَصِّر، وَجَاهَدَ فِي اللهِ أَعْدَاءَهُ غَيْرَ وَاهِن وَلاَ مُعَذِّر، إِمَامُ مَنِ اتَّقَى، وَبَصَرُ مَنِ اهْتَدَى

A part of the same sermon, complaining about his men

If you know what I know of the unknown that is kept wrapped up from you certainly you would have gone out into the open weeping over your deeds and beating yourselves in grief and you would have abandoned your properties without any guard for it or any substitute over it. Everyone would then have cared for his own self without paying attention to anyone else. But you have forgotten what was recalled to you and felt safe from what you had been warned. Consequently, your ideas went astray and your affairs were dispersed.

وَلَوْ تَعْلَمُونَ مَا أَعْلَمُ مِمَّا طُوِيَ عَنْكُمْ غَيْبُهُ، إِذاً لَخَرَجْتُمْ إِلَى الصُّعُدَاتِ، تَبْكُونَ عَلَى أَعْمَالِكُمْ، وَتَلْتَدِمُونَ عَلَى أَنْفُسِكُمْ، وَلَتَرَكْتُمْ أَمْوَالَكُمْ لاَ حَارِسَ لها وَلاَ خَالِفَ عَلَيْهَا، وَلَهَمَّتْ كُلَّ امْرِىء مِنْكُمْ نَفْسُهُ، لاَ يَلْتَفِتُ إِلَى غَيْرِهَا; وَلَكِنَّكُمْ نَسِيتُمْ مَا ذُكِّرْتُمْ، وَأَمِنْتُمْ مَا حُذِّرْتُمْ، فَتَاهَ عَنْكُمْ رَأْيُكُمْ، وَتَشَتَّتَ عَلَيْكُمْ أَمْرُكُمْ

I do long that Allah may cause separation between me and you and give me those who have a better right to be with me than you. By Allah, they are people of blissful ideas, enduring wisdom and true speech. They keep aloof from revolt. They trod forward on the path (of Allah) and ran on the high road. Consequently, they achieved the everlasting next life and easeful honours.

Beware! by Allah, a tall lad of swinging gait from Banu Thaqif would be placed over you. He would eat away your vegetation and melt your fat. So, O Aba Wadhahah, is that all?

وَلَوَدِدْتُ أَنَّ اللهَ فَرَّقَ بَيْنِي وَبَيْنَكُمْ، وَأَلْحَقَنِي بِمَنْ هُوَ أَحَقُّ بِي مِنْكُمْ، قَوْمٌ واللهِ مَيَامِينُ الرَّأْيِ، مَرَاجِيحُ الْحِلْمِ، مَقَاوِيلُ بِالْحَقِّ، مَتَارِيكُ لِلْبَغْيِ. مَضَوْا قُدُماً عَلَى الطَّرِيقَةِ، وَأَوْجَفُوا عَلَى الْـمَحَجَّةِ، فَظَفِرُوا بَالْعُقْبَى الْدَّائِمَةِ، وَالْكَرَامَةِ الْبَارِدَةِ. أَمَا وَاللهِ، لَيُسَلَّطَنَّ عَلَيْكُمْ غُلاَمُ ثَقِيف الذَّيَّالُ الْمَيَّالُ، يَأْكُلُ خَضِرَتَكُمْ، وَيُذِيبُ شَحْمَتَكُمْ، إِيه أَبَا وَذَحَةَ !

as-Sayyid ar-Radi says: "al-Wadhahah" means "al-khunfusa' (dung-beetle)." In this sentence Amir al-mu'minin has referred to al-Hajjaj ibn Yusuf ath-Thaqafi and he had an incident with "al-Khunfusa '", which need not be related here.1

قال السيّد الشريف:: الْوَذَحَةُ: الخُنْفُسَاءُ. وهذا القول يومىءُ به إلى الحجاج، وله مع الوذحة حديث ليس هذا موضع ذكره

Alternative Sources for Sermon 116

(1) Ibn `Abd Rabbih, al-`Iqd, VI,249 ;

(2) al-Mas`udi, Muruj, III,150 ;

(3) al-'Azhari, Tahdhib, VII,101 (kh.d.r);

(4) Ibn Faqih, al-Buldan,181 ;

(5) al-Harawi, al-Jam`, see Ibn al-'Athir, al-Nihayah, II, 41, V,170 ;

(6) al-Muttaqi, Kanz, VI, 87;

(7) al-Daylami, al-'Irshad, I, 33.

Notes

1. The detail of this incident is that one day al-Hajjaj stood up for saying prayers when al-khunfusa' advanced towards him. al-Hajjaj held out his hand to stop him but he bit him whereby his hand got swollen and eventually he died of it. Ibn Abi'l-Hadid has written that "al-Wadhahah" means the dung that remains sticking to the tail of an animal, and this surname is intended to disgrace him.

Sermon 117: You spent no wealth

Rebuking Misers

ومن كلام له (عليه السلام)

يوبخ البخلاء بالمال والنفس

You spend no wealth in the cause of Him Who gave it, nor do you risk your lives for the sake of Him Who created them. You enjoy honour through Allah among His creatures, but you do not honour Allah among His creatures. You should derive lessons from your occupying the places of those who were before you and from the departure of your nearest brothers.

فَلاَ أَمْوَالَ بَذَلْتموهَا لِلَّذِي رَزَقَهَا، وَلاَ أَنْفُسَ خَاطَرْتُمْ بِهَا لِلَّذِي خَلَقَهَا، تَكْرُمُونَ بِاللهِ عَلَى عِبَادِهِ، وَلاَ تُكْرِمُونَ اللهَ فِي عِبَادِهِ! فَاعْتَبِرُوا بِنُزُولِكُمْ مَنَازِلَ مَنْ كَانَ قَبْلَكُمْ، وَانْقِطَاعِكُمْ عَنْ أَصْلِ إِخْوَانِكُمْ !

Alternative Sources for Sermon 117

See `Abd al-Zahra', II, 260.

Sermon 118: You are supporters of Truth and brethren in faith...

In praise of his faithful companions

ومن كلام له (عليه السلام)

في الصالحين من أصحابه

You are supporters of Truth and brethren in faith. You are the shield on the day of tribulation, and (my) trustees among the rest of the people. With your support I strike the runner away and hope for the obedience of him who advances forward. Therefore, extend to me support which is free from deceit and pure from doubt because, by Allah, I am the most preferable of all for the people.

أَنْتمُ الاَنْصَارُ عَلَى الْحَقِّ، وَالاِخُوَانُ في الدِّينِ، وَالْجُنَنُ يَوْمَ الْبَأْسِ، وَالْبِطَانَةُ دُونَ النَّاسِ، بِكُمْ أَضْرِبُ الْمُدْبِرَ، وَأَرْجُو طَاعَةَ الْمُقْبِلِ، فَأَعِينُوني بِمُنَاصَحَة خَلِيَّة مِنَ الْغِشِّ، سَلِيمَة مِنَ الرَّيْبِ; فَوَ اللهِ إِنِّي لاَوْلَى النَّاسِ بِالنَّاسِ !

Alternative Sources for Sermon 118

(1) Al-Tabari, Ta'rikh;

(2) Ibn Qutaybah, al-'Imamah, I,121 ;

(3) al-Waqidi, in al-Jamal and;

(4) al-Mada'ini in his book, see Ibn Abi al-Hadid, Sharh, II,259 .

Sermon 119: What has happened to you?....

Amir al-mu'minin collected the people and exhorted them1 to jihad but they observed long silence. Then he said: "What is the matter with you. Have you become dumb?" A group of them replied: "O' Amir al-mu'minin if you go forth we shall be with you." Whereupon Amir al-mu'minin said:

ومن كلام له (عليه السلام)

وقد جمع الناس وحضّهم على الجهاد، فسكتوا ملياً، فقال (عليه السلام)

مَا بَالُكُمْ أَمُخْرَسُونَ أَنْتُمْ؟ فقال قوم منهم: يا أميرالمؤمنين، إن سرتَ سرنا معك

فقال (عليه السلام ):

What has happened to you? You may not be guided aright or shown the right path. Should in these circumstances I go forth? In fact, at this time one of the brave and the valorous among you whom I select should go out. It does not suit me to leave the army, the city, the public treasury, the land revenue, the dispensation of justice among Muslims and looking after the demands of the claimants and to follow one contingent after the other moving here and there like a featherless arrow moving in the quiver.

مَا بَالُكُمْ! لاَ سُدِّدْتُمْ لِرُشْد! وَلاَ هُدِيتُمْ لَقَصْد! أَفِي مِثْلِ هذَا يَنْبَغِي لِي أَنْ أَخْرُجَ؟ إِنَّمَا يَخْرُخُ فِي مِثْلِ هذَا رَجُلٌ مِمَّنْ أَرْضَاهُ مِنْ شُجْعَانِكُمْ وَذَوِي بَأْسِكُمْ، وَلاَ يَنْبَغِي لِي أَنْ أَدَعَ الْجُنْدَ، وَالْمِصْرَ، وَبَيْتَ الْمَالِ، وَجِبَايَةَ الاْرْضِ، وَالْقَضَاءَ بَيْنَ الْمُسْلِمِينَ، وَالنَّظَرَ في حُقُوقِ الْمُطَالِبِينَ، ثُمَّ أَخْرُجَ فِي كَتِيبَة أَتْبَعُ أُخْرَى، أَتَقَلْقَلُ تَقَلْقُلَ الْقِدْحِ فِي الْجَفِيرِ الْفَارِغِ،

I am the axis of the mill. It rotates on me while I remain in my position. As soon as I leave it the centre of its rotation would be disturbed and its lower stone would also be disturbed. By Allah, this is a very bad advice. By Allah, if I had not been hoping for martyrdom by my meeting with the enemy - and my meeting with him has been ordained, I would have secured my carrier and gone away from you and would not have sought you so long as North and South differed.

وَإِنَّمَا أَنَا قُطْبُ الرَّحَا، تَدُورُ عَلَيَّ وَأَنَا بِمَكَاني، فَإِذَا فَارَقْتُهُ اسْتَحَارَ مَدَارُهَا، وَاضْطَرَبَ ثِفَالُهَا. هذَا لَعَمْرُ اللهِ الرَّأْيُ السُّوءُ. وَاللهِ لَوْلاَ رَجَائِي الشَّهَادَةَ عِنْدَ لِقَائِي الْعَدُوَّ ـ وَلَوْ قَدْ حُمَّ لِي لِقَاؤُهُ ـ لَقَرَّبْتُ رِكَابِي ثُمَّ شَخَصْتُ عَنْكُمْ، فَلاَ أَطْلُبُكُمْ مَا اخْتَلَفَ جَنُوبٌ وَشَمَالٌ

(You are) calumniators, fault-finders, deviators (from the truth) and guileful! There is no benefit in the majority of your numbers because of lack of unity of your hearts. I have put you on the clear path whereon no one will perish except who perishes by himself. He who sticks to it would achieve Paradise and he who deviates goes to Hell.

طَعّانينَ عَيّابينَ حَيّادينَ رَوّاغينَ.! انَّهُ لاَ غَنَاءَ فِي كَثْرَةِ عَدَدِكُمْ مَعَ قِلَّةِ اجْتَماعِ قُلُوبِكُمْ. لَقَدْ حَمَلْتُكُمْ عَلَى الطَّرِيقِ الْوَاضِحِ الَّتي لاَ يَهْلِكُ عَلَيْهَا إِلاَّ هَالِكٌ، مَنِ اسْتَقَامَ فَإِلَى الْجَنَّةِ، وَمَنْ زَلَّ فَإِلَى النَّارِ !

Alternative Sources for Sermon 119

Ibn al-'Athir, al-Nihayah, I, 215 (th.f.l) .

Notes

1. When after the Battle of Siffin, Mu'awiyah's forces began to attack various places in Amir al-mu'minin's area, he asked the Iraqis to check them but they declined on the plea that they would follow him if he himself came forward. Thereupon he delivered this sermon, and clarified his limitations, that if he himself went out it was impossible to run the affairs of the state, and that the enemy's attacks had already started on all sides. In these circumstances it was impolitic to keep the centre unguarded. But what could be hoped from those who changed the victory at Siffin into defeat and opened the door for these attacks.

Sermon 120: By Allah, I have knowledge of...

About the greatness of Ahlul Bayt and the importance of the laws of Islam

ومن كلام له (عليه السلام)

يذكر فضله ويعظ الناس

By Allah, I have knowledge of the conveyance of messages, fulfilment of promises and of entire expressions. We the people of the house (of the Prophet - Ahlul Bayt) possess the doors of wisdom and light of governance. Beware that the paths of religion are one and its highways are straight. He who follows them achieves (the aim) and secures (the objective). And he who stood away from it went astray and incurred repentance.

تَاللهِ لَقَدْ عُلِّمْتُ تَبْلِيغَ الرِّسَالاَتِ، وَإِتْمَامَ الْعِدَاتِ، وَتَمَامَ الْكَلِمَاتَ. وَعِنْدَنَا ـ أَهْلَ الْبَيْتِ ـ أَبْوَابُ الْحُكْمِ وَضِيَاءُ الاْمْرِ. أَلاَ وَإِنَّ شَرَائِعَ الدِّينِ وَاحِدَةٌ، وَسُبُلَهُ قَاصِدَةٌ، مَنْ أَخَذَ بِهَا لَحِقَ وَغَنِمَ، وَمَنْ وَقَفَ عَنْهَا ضَلَّ وَنَدِمَ

Act for the day for which provisions are stored, and when the intentions would be tested. If a person's own intelligence which is present with him does not help him, the wits (of others) which are remote from him are more unhelpful and those which are away from him more useless. Dread the fire whose flame is severe, whose hollow is deep, whose dress is iron and whose drink is bloody pus. Beware! The1 good name of a man retained by Allah, the Sublime, among the people is better than wealth inherited by those who would not praise him.

اعْمَلُوا لِيَوْم تُذْخَرُ لَهُ الذَّخَائِرُ، وَتُبْلَى فِيهِ السَّرَائِرُ، وَمَنْ لاَ يَنْفَعُهُ حَاضِرُ لُبِّهِ فَعَازِبُهُ عَنْهُ أَعْجَزُ، وَغَائِبُهُ أَعْوَزُ. وَاتَّقُوا نَاراً حَرُّهَا شَدِيدٌ، وَقَعْرُهَا بَعِيدٌ، وَحِلْيَتُهَا حَدِيدٌ، وَشَرَابُهَا صَدِيدٌ. أَلاَ وَإِنَّ اللِّسَانَ الصَّالِحَ يَجْعَلُهُ اللهُ لِلْمَرْءِ فِي النَّاسِ، خَيْرٌ لَهُ مِنَ الْمَالِ يُورِثُهُ مَنْ لاَ يَحْمَدُهُ

Alternative Sources for Sermon 120

(1) Kitab Sulaym ibn Qays.142 ;

(2) al-'Amidi, Ghurar, 81, 82, 83.

Notes

1. If a person gives away something in his life time then the recipient feels obliged to him. But if wealth is extracted by force then the extractor does not feel himself under his obligation, nor does he praise it. The same is the case of one who dies. His successors think that whatever he had left behind was their right and they should have received it. In this there is no obligation of his to be acknowledged. But if he had done some good act with this very wealth his name would have remained behind him and people would have praised him also.

A Persian couplet says: Happy is he who is remembered well after himself, for nothing save the name remains after the man is dead.

Sermon 121: This is the reward of one who breaks a pledge...

After Laylatu’l Harir (in Siffin)

A man from among the companions of Amir al-mu'minin stood up and said, "O Amir al-mu'minin, you first stopped us from Arbitration and thereafter gave order for it. We do not know which of these two was more appropriate." Amir al-mu'minin struck one hand over the other and said:

ومن كلام له (عليه السلام)

بعد ليلة الهرير

وقد قام رجل من أصحابه فقال: نهيتنا عن الحكومة ثمّ أمرتنا بها، فما ندري أيّ الامرين أَرشد؟

فصفق(عليه السلام) إحدى يديه على الاخرى ثمّ قال :

This is the reward of one who breaks a pledge. By Allah, when I gave you my orders (namely) to abide by arbitration I had led you to an undesirable thing (namely war) in which Allah had ordained good. If you had been steadfast I would have guided you, if you had been bent I would have straightened you and if you had refused I would have rectified you. This was the surest way. But with whom and to whom? I wanted my treatment from you but you proved to be my disease, like the extractor of thorn with the thorn when he knows that the thorn bends towards itself.

My God, the physicians have despaired of this fatal ailment and water-drawers have become tired with the rope of this well.

هذا جَزَاءُ مَنْ تَرَكَ الْعُقْدَةَ! أَمَا وَاللهِ لَوْ أَنِّي حِينَ أَمَرْتُكُمْ بِما أَمَرْتُكُمْ بِهِ حَمَلْتُكُمْ عَلَى الْمَكْرُوهِ الَّذِي يَجْعَلُ اللهُ فِيهِ خَيْراً، فَإِنِ اسْتَقَمْتُمْ هَدَيْتُكُمْ وَإِنِ اعْوَجَجْتُمْ قَوَّمْتُكُمْ وَإِنْ أَبَيْتُمْ تَدَارَكْتُكُمْ، لَكَانَتِ الْوُثْقَى، وَلكِنْ بِمَنْ وَإِلَى مَنْ؟ أُرِيدُ أَنْ أُدَاوِيَ بِكُمْ وَأَنْتُمْ دَائي، كَنَاقِشِ الشَّوْكَةِ بِالشَّوْكَةِ، وَهُوَ يَعْلَمُ أَنَّ ضَلْعَهَا مَعَهَا !

اللَّهُمَّ قَدْ مَلَّتْ أَطِبَّاءُ هذَا الدَّاءِ الدَّوِيِّ، وَكَلَّتِ النَّزْعَةُ بِأَشْطَانِ الرَّكِيِّ !

Where1 are those who were invited to Islam and they accepted it? They read the Qur'an and decided according to it. They were exhorted to fight and they leapt (towards it) as she-camels leap towards their young. They took their swords out of the sheaths and went out into the world in groups and rows. Some of them perished and some survived. The good news of survival does not please them nor do they get condoled about the dead. Their eyes have turned white with weeping. Their bellies are emaciated because of fasting. Their lips are dry because of (constant) praying. Their colour is pale because of wakefulness. Their faces bear the dust of God-fearing. These are my comrades who have departed. We should be justified if we feel eager for them and bite our hands in their separation.

أَيْنَ الْقَوْمُ الَّذِينَ دُعُوا إِلَى الاِسْلاَمِ فَقَبِلُوهُ؟ وَقَرَأُوا الْقُرْآنَ فَأَحْكَمُوهُ؟ وَهِيجُوا إِلى الْجِهَادِ فَوَلَّهُوا اللِّقَاحَ أَوْلاَدَهَا، وَسَلَبُوا السُّيُوفَ أَغْمَادَهَا، وَأَخَذُوا بِأَطْرَافِ الاْرْضِ زَحْفاً زَحْفاً وَصَفّاً صَفّاً؟! بَعْضٌ هَلَكَ، وَبَعْصٌ نَجَا

لاَيُبَشَّرُونَ بِالاْحْيَاءِ، وَلاَ يُعَزَّوْنَ عَنِ الْمَوْتَى، مُرْهُ الْعُيُونِ مِنَ الْبُكَاءِ، خُمْصُ الْبُطُونِ مِنَ الصِّيَامِ، ذُبُلُ الشِّفَاهِ مِنَ الدُّعَاءِ، صُفْرُ الاْلْوَانِ مِنَ السَّهَرِ، عَلَى وَجُوهِهمْ غَبَرَةُ الْخَاشِعيِنَ، أُولئِكَ إِخْوَاني الذَّاهِبُونَ، فَحَقَّ لَنَا أَنْ نَظْمَأَ إِلَيْهِمْ وَنَعَضَّ الاْيْدِيَ عَلَى فِرَاقِهمْ !

Certainly, Satan has made his ways easy for you and wants to unfasten the knots of religion one by one and to cause division among you in place of unity. Keep away from his evil ideas and enchantments and accept good advice of one who offers it to you and preserve it in your minds.

إِنَّ الشَّيْطَانَ يُسَنِّي لَكُمْ طُرُقَهُ، وَيُرِيدُ أَنْ يَحُلَّ دِينَكُمْ عُقْدَةً عُقْدَةً، وَيُعْطِيَكُمْ بَالْجَمَاعَةِ الْفُرْقَةَ، وَبِالْفُرْقَةِ الْفَتْنَةَ; فَاصْدِفُوا عَنْ نَزَغَاتِهِ وَنَفَثَاتِهِ، وَاقْبَلُوا النَّصِيحَةَ مِمَّنْ أَهْدَاهَا إِلَيْكُمْ، وَاعْقِلوهَا عَلَى أَنْفُسِكُمْ

Alternative Sources for Sermon 121

(1) Ibn `Abd Rabbih, al-`Iqd, II,165 ;

(2) Ibn Talhah, Matalib, I,100 ;

(3) al-Mufid, al-'Irshad,139 ;

(4) al-Mufid, al-'Ikhtisas,153 , quoted from Ibn Da'b's work;

(5) al-Tabarsi, al-'Ihtijaj, I,273 ;

(6) al-Zamakhshari, Rabi`, I,130 ;

(7) al-'Amidi, Ghurar;

(8) al-Tusi, al-'Amali, *135 .

Notes

1. Although all those who fought under the banner of Amir al-mu'minin were called Shi`ahs of `Ali, yet only those who had tears in their eyes, paleness on their faces, the Qur'anic verses on their tongues, zeal of religion in their hearts, steadfastness in their feet, determination and courage in their spirits, and patience and endurance in their minds could in true sense he called Shi`ahs of `AIi. These were the people in whose separation Amir al-mu'minin's feelings were coming out in the shape of sighs through the breath, while the flames of the fire of separation were consuming his heart and spirit. These were the people who leapt towards death like mad men and did not feel happy if they survived. Rather, their heart's slogan was as the Persian hemistich says: We are ashamed why we have remained alive.

He who has even a slight brilliance of these qualities can alone be called the follower of the Descendants of the Prophet or the Shi`ah of `Ali, otherwise it would be a word which has lost its meaning and been bereft of its dignity through misuse. Thus tradition has it that Amir al-mu'minin saw a group of men at his door and enquired from Qanbar who they were and he answered they were his Shi`ahs. On hearing this Amir al-mu'minin had a frown on his forehead and said. "Why are they called Shi`ahs? They have no sign of Shi`ahs." Thereupon Qanbar enquired what were the signs of Shi`ahs and Amir al-mu'minin replied:

Their bellies are thin through hunger, their lips dry through thirst and their eyes bleared through weeping.

Sermon 122: Were all of you with us in Siffin?...

When the Kharijites persisted in their rejecting the Arbitration, Amir al-mu'minin went to their camp and addressed them thus:

ومن كلام له (عليه السلام)

قاله للخوارج، وقد خرج إلى معسكرهم وهم مقيمون على إنكار الحكومة، فقال (عليه السلام)

Were all of you1 with us in Siffin? They replied that some of them were but some of them were not.

Amir al-mu'minin said: Then you divide yourselves into two groups. One of those who were in Siffin and other of those who were not present there, so that I may address each as I see suitable. Then he shouted to the people: Stop talking and keep quiet to listen to what I say. Turn your hearts to me. Whomever we ask for evidence, he should give it according to his knowledge about it.

أَكُلُّكُمْ شَهِدَ مَعَنَا صِفِّينَ؟ فَقَالُوا: مِنَّا مَنْ شَهِدَ وَمِنَّا مَنْ لَمْ يَشْهَدْ

قَالَ: فَامْتَازُوا فِرْقَتَيْنِ، فَلْيَكُنْ مَنْ شَهِدَ صِفِّينَ فِرْقَةً، وَمَنْ لَمْ يَشْهَدْهَا فَرْقَةً، حَتَّى أُكَلِّمَ كُـلاًّ مِنْكُمْ بِكَلاَمِهِ

وَ نَادَى النَّاسَ، فَقَالَ: أَمْسِكُوا عَنِ الْكَلاَمِ، وَأَنْصِتُوا لِقَوْلِي، وَأَقْبِلُوا بِأَفْئِدَتِكُمْ إِلَيَّ، فَمَنْ نَشَدْنَاهُ شَهَادَةً فَلْيَقُلْ بِعِلْمِهِ فِيهَا

Then he had a long conversation with them during which he said:

When they had raised the Qur'an by way of deceit, craft, artifice and cheat, did you not say "They are our brothers and our comrades in accepting Islam. They want us to cease fighting, and ask for protection through the Book of Allah, the Glorified. Our opinion is to agree with them and to end their troubles?" Then I said to you, "In this affair the outer side is Faith but the inner side is enmity. Its beginning is pity and the end is repentance. Consequently you should stick to your position, and remain steadfast on your path. You should press your teeth (to put all your might) in jihad and should not pay heed to the shouts of the shouter.2 If he is answered he would mislead, but if he is left (unanswered) he would be disgraced."

ثُمَّ كَلَّمَهُمْ(عليه السلام) بِكَلاَم طَوِيل، مِنْ جُمْلَتِهِ أَنْ قَالَ :

أَلَمْ تَقُولُوا عِنْدَ رَفْعِهِمُ الْمَصَاحِفَ ـ حِيلَةً وَغِيلَةً وَمَكْراً وَخَدِيعَةً ـ: إِخْوانُنَا وَأَهْلُ دَعْوَتِنَا، اسْتَقَالُونَا وَاسْتَرَاحُوا إِلى كِتَابِ اللهِ سُبْحَانَهُ، فَالرَّأْيُ الْقَبُولُ مِنْهُمْ وَالتَّنْفِيسُ عَنْهُمْ؟

فَقُلْتُ لَكُمْ: هذَا أَمْرٌ ظَاهِرُهُ إِيمَانٌ، وَبَاطِنُهُ عُدْوَانٌ، وَأَوَّلُهُ رَحْمَةٌ، وَآخِرُهُ نَدَامَةٌ، فَأَقِيمُوا عَلى شَأْنِكُمْ، وَالْزمُوا طَرِيقَتَكُمْ، وَعَضُّوا عَلَى الْجِهَادِ بِنَوَاجِذِكُمْ، وَلاَ تَلْتَفِتُوا إِلى نَاعِق نَعَقَ: إِنْ أُجِيبَ أَضَلَّ، وَإِنْ تُرِكَ ذَلَّ

But when this thing (Arbitration) was done I found that you agreed to it. By Allah, if I had refused it, it would not have been obligatory on me. Nor would Allah have laid its sin on me. And by Allah, now that I have accepted it, I alone am the rightful person who should be followed, for certainly the Qur'an is with me. I have never forsaken it since I adopted its company. We have been with the Prophet in battles wherein those killed were fathers, sons, brothers and relations of one another. Nevertheless, every trouble and hardship just increased us in our belief, in our treading on the right path, in submission to (divine) command and in endurance of the pain of wounds.

وَقَدْ كَانَتْ هذِهِ الْفَعْلَةُ، وَقَدْ رَأَيْتُكُمْ أَعْطَيْتُمُوهَا، وَاللهِ لَئِنْ أَبَيْتُهَا مَا وَجَبَتْ عَلَيَّ فَرِيضَتُهَا وَلاَ حَمَّلَنِي اللهُ ذَنْبَهَا، وَوَاللهِ إِنْ جِئْتُهَا إِنِّي لَلْمُحِقُّ الَّذِي يُتَّبَعُ، وَإِنَّ الْكِتَابَ لَمَعِي، مَا فَارَقْتُهُ مُذْ صَحِبْتُهُ. فَلَقَدْ كُنَّا مَعَ رَسُولِ اللهِ(صلى الله عليه وآله)، وَإِنَّ الْقَتْلَ لَيَدُورُ بَيْنَ الاْباءِ وَالاْبْنَاءِ وِالاْخوَانِ وَالْقَرَابَاتِ، فَمَا نَزْدَادُ عَلَى كُلِّ مُصِيبَة وَشِدَّة إِلاَّ إِيمَاناً، وَمُضِيّاً عَلَى الْحَقِّ، وَتَسْلِيماً لِلاْمْرِ، وَصَبْراً عَلَى مَضَضِ الْجِرَاحِ

We now had to fight our brethren in Islam because of entry into Islam of misguidance, crookedness, doubts and (wrong) interpretation. However, if we find any way by which Allah may collect us together in our disorder and by which we may come near each other in whatever common remains between us, we would accept it and would give up everything else.

وَلكِنَّا إِنَّمَا أَصْبَحْنَا نُقَاتِلُ إِخْوَانَنَا فِي الاْسْلاَمِ عَلَى مَا دَخَلَ فِيهِ مِنَ الزَّيْغِلَة يَلُمُّ اللهُ بِهَا شَعَثَنَا، وَالاعْوِجَاجِ، وَالشُّبْهَةِ وَالتَّأْوِيلِ، فَإِذَا طَمِعْنَا فِي خَص وَنَتَدَانَى بِهَا إِلَى الْبَقِيَّةِ فِيَما بَيْنَنَا، رَغِبْنَا فِيهَا، وَأَمْسَكْنَا عَمَّا سِوَاهَا

Alternative Sources for Sermon 122

(1) Al-Tabarsi, al-'Ihtijaj, I,274 ;

(2) IbnQutaybah, al-Ma`arif, II,136 .

Notes

1. Ibn Abi'l-Hadid writes that this sermon comprises three parts which do not fit together, because as-Sayyid ar-Radi selected some parts of Amir al-mu'minin's sermons and did not record other parts as a result of which the continuity of utterance was not maintained. Thus, one part ends at "if he is left unanswered he would be disgraced", the other at "and endurance at the pain of wound" and the third runs till the end of the sermon.

2. This reference is to Mu`awiyah or `Amr ibn al-`As.

Sermon 123: Whoever among you feels spiritedness of heart...

Amir al-mu'minin's address to his followers on the battlefield of Siffin (About supporting the weak and the low-spirited during the fighting)

ومن كلام له (عليه السلام)

قاله لاصحابه في ساعة الحرب بصفين

Whoever among you feels spiritedness of heart during the action and finds any of his comrades feeling disheartened should ward off (the enemies) from him just as he would do from himself, because of the superiority he enjoys over the other, for if Allah had willed He would have made the former also like him. Certainly death is a quick seeker. Neither does the steadfast escape it nor can the runner-away defy it. The best death is to be killed. By Allah in Whose hand (power) lies the life of the son of Abu Talib, certainly a thousand strikings of the sword on me are easier to me than a death in bed which is not in obedience to Allah.

وَأَيُّ امْرِىء مِنْكُمْ أَحَسَّ مِنْ نَفْسِهِ رَبَاطَةَ جَأْش عِنْدَ اللِّقَاءِ، وَرَأَى مِنْ أَحَد مِنْ إِخْوَانِهِ فَشَلاً، فَلْيَذُبَّ عَنْ أَخِيهِ بِفَضْلِ نَجْدَتِهِ الَّتي فُضِّلَ بِهَا عَلَيْهِ كَمَا يَذُبُّ عَنْ نَفْسِهِ، فَلَوْ شَاءَ اللهُ لَجَعَلَهُ مِثْلَهُ. إِنَّ الْمَوْتَ طَالِبٌ حَثِيثٌ لاَيَفُوتُهُ الْمُقِيمُ، وَلاَ يُعْجِزُهُ الْهَارِبُ. إِنَّ أَكْرَمَ الْمَوْتِ الْقَتْلُ! وَالَّذِي نَفْسُ ابْنِ أَبِي طَالِب بِيَدِهِ، لاَلْفُ ضَرْبَة بِالسَّيْفِ أَهْوَنُ مِنْ مِيتَة عَلَى الْفِرَاشِ فِي غَيْرِ طَاعَةِ اللهِ !.

A part of the same sermon

It is as if I see you uttering voices like the rustling sound of lizards! You do not seek your own claims nor do you defend against oppression. You have been let free on the path. He who rushes (into the battle) achieves salvation, while he who lags behind, hesitating, gets destruction.

وَكَأَنِّي أَنْظُرُ إِلَيْكُمْ تَكِشُّونَ كَشِيشَ الضِّبَابِ: لاَ تَأْخُذُونَ حَقّاً، وَلاَ تَمْنَعُونَ ضَيْماً. قَدْ خُلِّيتُمْ وَالطَّرِيقَ، فَالنَّجَاةُ لَلْمُقْتَحِمِ، وَالْهَلَكَةُ لَلْمُتَلَوِّمِ

Alternative Sources for Sermon 123

(1) Ibn `Abd Rabbih, al-`Iqd, IV,338 ;

(2) al-Kulayni, Usul al-Kafi, V, 53;

(3) al-Mufid, al-Jamal,190 , from al-Waqidi's al-Jamal;

(4) al-Mufid, al-'Irshad,139 ,159 ;

(5) Ibn Miskawayh, Tajarib al-'umam, see Ta'sis al-Shi`ah,415 ;

(6) al-Tusi, al-'Amali, I,220 .