Sermon 236: Perform (good) acts while you are still in the vastness of life…

About collecting provision for the next world while in this world and performing good acts before death

ومن خطبة له (عليه السلام)

في المسارعة إلى العمل

Perform (good) acts while you are still in the vastness of life, the books are open (for recording of actions), repentance is allowed, the runner away (from Allah) is being called and the sinner is being given hope (of forgiveness) before the (light of) action is put off, time expires, life ends, the door for repentance is closed and angels ascend to the sky.

فَاعْمَلُوا وَأَنْتُمْ فِي نَفَسِ الْبَقَاءِ وَالصُّحُفُ مَنْشُورَةٌ وَالتَّوْبَةُ مَبْسُوطَةٌ وَالْمُدْبِرُيُدْعَى، وَالْمُسِيءُ يُرْجَى، قَبْلَ أَنْ يَخْمُدَ العَمَلُ وَيَنَقَطِعَ الْمَهَلُ، وَتَنْقَضِيَ الْمُدَّةُ، وَتُسَدَّ أبْوابُ التَّوْبَةِ، وَتَصْعَدَ الْمَلاَئِكَةُ

Therefore a man should derive benefit from himself for himself, from the living for the dead, from the mortal, for the lasting and from the departer for the stayer. A man should fear Allah while he is given age to live upto his death, and is allowed time to act. A man should control his self by the rein and hold it with its bridle, thus by the rein he should prevent it from disobedience towards Allah, and by the bridle he should lead it towards obedience to Allah.

فَأخَذَ امْرُؤٌ مِنْ نَفْسِهِ لِنَفْسِهِ، وَأَخَذَ مِنْ حَيٍّ لِمَيِّتٍ، وَمِنْ فَانٍ لِبَاقٍ، وَمِنْ ذَاهِبٍ لِدَائِمٍ. امْرُءٌ خَافَ اللهَ وَهُوَ مُعَمَّرٌ إلَى أَجَلِهِ، وَمَنْظُورٌإلَى عَمَلِهِ. امْرُءٌ أَلْجَمَ نَفْسَهُ بِلِجَامِهَا، وَزَمَّهَا بِزِمَامِهَا فَأَمْسَكَهَا بِلِجَامِهَا عَنْ مَعَاصِي اللهِ، وَقَادَها بِزِمَامِهَا إِلَى طَاعَةِ اللهِ

Alternative Sources for Sermon 236

(1) Al-'Amidi, Ghurar, 54.

Sermon 237: They have been collected...

About the two arbitrators (Abu Musa al-Ash`ari and `Amr ibn al-`As) and disparagement of the people of Syria (ash-Sham).

ومن خطبة له (عليه السلام)

في شأن الحكمين وذمّ أهل الشام

Rude, low people and mean slaves. They have been collected from all sides and picked up from every pack. They need to be taught the tenets (of Islam), disciplined, instructed, trained, supervised and led by the hand. They are neither muhajirun (immigrants from Mecca), nor ansar (helpers of Medina) nor those who made their dwellings in the abode (in Medina) and in belief.

جُفَاةٌ طَغَامٌ، عَبِيدٌ أَقْزَامٌ، جُمِّعُوا مِنْ كُلِّ أَوْب، وَتُلُقِّطُوا مِنْ كُلِّ شَوْب، مِمَّنْ يَنْبَغِي أَنْ يُفَقَّهَ وَيُؤَدَّبَ، وَيُعَلَّمَ وَيُدَرَّبَ، وَيُوَلَّى عَلَيْهِ، وَيُؤْخَذَ عَلَى يَدَيْهِ، لَيْسُوا مِنَ الْمُهَاجِرِينَ وَالاْنْصَارِ، وَلاَ مِنَ الَّذِينَ تَبَوَّؤا الدَّارَ

Look! They have chosen for themselves one who is nearest of all of them to what they desire, while you have chosen one who is nearest to what you dislike. You may certainly recall that the other day `Abdullah ibn Qays (Abu Musa) was saying: "It is a mischief, therefore, cut away your bow-string and sheathe your swords." If he was right (in what he said) then he was wrong in marching (with us) without being forced, but if he was lying then he should be viewed with suspicion. Therefore, send `Abdullah ibn al-`Abbas to face `Amr ibn al-`As. Make use of these days and surround the borders of Islam. Do you not see that your cities are being attacked and your prowess is being aimed at?

أَلاَ وَإِنَّ الْقَوْمَ اخْتَارُوا لاِنْفُسِهِمْ أَقْرَبَ الْقَوْمِ مِمَّا تُحِبُّونَ، وَاخْتَرْتُمْ لاِنْفُسِكُمْ أَقْرَبَ الْقَوْمِ مِمَّا تَكْرَهُونَ، وَإِنَّمَا عَهْدُكُمْ بَعَبْدِ اللهِ بْنِ قَيْس بِالاْمْسِ يَقُولُ: إِنَّهَا فِتْنَةٌ فَقَطِّعُوا أَوْتَارَكُمْ وَشِيمُوا سُيُوفَكُمْ، فَإِنْ كَانَ صَادِقاً فَقَدْ أَخْطَأَ بِمَسِيرِهِ غَيْرَ مُسْتَكْرَه، وَإِنْ كَانَ كَاذِباً فَقَدْ لَزِمَتْهُ التُّهَمَهُ. فَادْفَعُوا فِي صَدْرِ عَمْرِوبْنِ الْعَاصِ بِعَبْدِ اللهِ بْنِ الْعَبَّاسِ، وَخُذُوا مَهَلَ الاْيَّامِ، وَحُوطُوا قَوَاصِيَ الاْسْلاَمِ، أَلاَ تَرَوْنَ إِلَى بَلاَدِكُمْ تُغْزَى، وَإِلَى صَفَاتِكُمْ تُرْمَى ؟

Alternative Sources for Sermon 237

(1) Ibn Qutaybah, al-'Imamah, I,154 ;

(2) al-Thaqafi, al-Gharat, I,312 ;

(3) al-Kulayni, al-Rasa'il;

(4) al-Tabari, al-Mustarshid, 95;

(5) Ibn Tawus, Kashf,173 ;

(6) Safwah, Jamharah.

Sermon 238: They are life for knowledge and death for ignorance...

Amir al-mu'minin describes herein the members of the Prophet's family

ومن خطبة له (عليه السلام)

يذكر فيها آل محمد (عليهم السلام)

They are life for knowledge and death for ignorance. Their forbearance tells you of their knowledge, their outer self of their inner self, and their silence of the wisdom of their speaking. They do not go against right nor do they differ (among themselves) about it. They are the pillars of Islam and the asylums of (its) protection.

With them right has returned to its position and wrong has left its place and its tongue is severed from its root. They have understood the religion attentively and carefully, not by mere heresy or from relaters, because the relaters of knowledge are many but its understanders are few.

هُمْ عَيْشُ الْعِلْمِ، وَمَوْتُ الْجَهْلِ، يُخْبِرُكُمْ حِلْمُهُمْ عَنْ عِلْمِهِمْ،وَ ظاهِرِكُمْ عَن باطِنِكُمْ وَصَمْتُهُمْ عَنْ حِكَمِ مَنْطِقِهِمْ، لاَ يُخَالِفُونَ الْحَقَّ وَلاَ يَخْتَلِفُونَ فِيهِ، هُمْ دَعَائِمُ الاْسْلاَمِ، وَوَلاَئِجُ الاْعْتِصَامِ، بِهِمْ عَادَ الْحَقُّ فِي نِصَابِهِ، وَانْزَاحَ الْبَاطِلُ عَنْ مُقَامِهِ، وَانْقَطَعَ لِسَانُهُ عَنْ مَنْبِتِهِ، عَقَلُوا الدِّينَ عَقْلَ وِعَايَة وَرِعَايَة، لاَ عَقْلَ سَمَاع وَرِوَايَة، فَإِنَّ رُوَاةَ الْعِلْمِ كَثِيرٌ، وَرُعَاتَهُ قَلِيلٌ

Alternative Sources for Sermon 238

(1) Al-Kulayni, Rawdah,386 ;

(2) al-Harrani, Tuhaf,163 .

Sermon 239: O Ibn al-`Abbas!...

When `Uthman ibn `Affan was surrounded, `Abdullah ibn al-`Abbas brought a letter to Amir al-mu'minin from `Uthman in which he expressed the desire that Amir al-mu'minin should leave for his estate Yanbu` so that the proposal that was being mooted out for him to become caliph should subside. `Uthman had this request earlier also. Upon this Amir al-mu'minin said to Ibn al-`Abbas:

ومن كلام له عليه السلام

قاله لعبد الله بن العباس وقد جاء برسالة من عثمان بن عفان وهو محصور يسأله فيها الخروج إلى ماله بينبُع، ليقلّ هتف الناس باسمه للخلافة، بعد أن كان سأله مثل ذلك من قبل. فقال عليه السلام :

O Ibn al-`Abbas! `Uthman just wants to treat me like the water-drawing camel so that I may go forward and backward with the bucket. Once he sent me word that I should go out then sent me word that I should come back. Now, again he sends me word that I should go out. By Allah, I continued protecting him till I feared lest I become a sinner.

يَابْنَ عَبَّاسٍ، مَا يُرِيدُ عُثْـمَانُ إِلاَّ أَنْ يَجَعَلَنِي جَمَلاً نَاضِحاً بِالْغَرْبِ أَقْبِلْ وَأَدْبِرْ! بَعَثَ إِلَيَّ أَنْ أَخْرُجَ، ثُمَّ بَعَثَ إِليَّ أَنْ أَقْدُمَ، ثُمَّ هُوَ الاْنَ يَبْعَثُ إِلَيَّ أَنْ أَخْرُجَ! وَاللهِ لَقَدْ دَفَعْتُ عَنْهُ حَتَّى خَشِيتُ أَنْ أَكُونَ آثِماً

Alternative Sources for Sermon 239

(1) Ibn Qutaybah, al-'Imamah, I, 34;

(2) al-Mubarrad, al-Kamil, I, 11;

(3) Ibn `Abd Rabbih, al-`Iqd, IV,309 .

Sermon 240: Exhorting his men to jihad and asking them to refrain from seeking ease

ومن كلام له (عليه السلام)

يحثّ فيه أصحابه على الجهاد

Allah seeks you to thank Him and assigns to you His affairs. He has allowed time in the limited field (of life) so that you may vie with each other in seeking the reward (of Paradise). Therefore, tight up your girdles and wrap up the skirts. High courage and dinners do not go together. Sleep causes weakness in the big affairs of the day and (its) darkness obliterates the memories of courage.

وَاللهُ مُسْتأْدِيكُمْ شُكْرَهُ، وَمُوَرِّثُكُمْ أَمْرَهُ، وَمُمْهِلُكُمْ فِي مِضْمار مَحْدُود، لِتَتَنَازَعُوا سَبَقَهُ، فَشدُّوا عُقَدَ الْمَـآزِرِ، وَاطْوُوا فُضُولَ الْخَوَاصِر، وَلاَ تَجْتَمِعُ عَزِيمَةٌ وَوَلِيمَةٌ، وَمَا أَنْقَضَ النَّوْمَ لِعَزَائِمِ الْيَوْمِ،أَمحَى الظُّلَمَ لِتَذَاكِيرِ الْهِمَمِ !

Alternative Sources for Sermon 240

(1) Al-'Amidi, Ghurar,308 .

Bibliography of Alternative Sources of Nahjul Balaghah

In the following bibliography, works written before or about the same time as Nahjul Balaghah (400/1009) are indicated by asterisk, one for extant works and two for those which, apparently, have been lost.

An asterisk upon a title in the lists of sources indicates an edition of it used by the marhum Imtiyaz `Ali Khan `Arshi, and its particulars are mentioned here after that of the edition of it referred to by `Abd al-Zahra' al-Husayni.

This bibliography is based on those given by `Abd al-Zahra' (in vols. I & IV of his work), who, unfortunately, does not mention the year of publication of many books, some of which may be presumed to have been undated by the publishers.

AL-'ABI, Abu Sa`id Mansur ibn al-Husayn

(d. 422/1031),

* Nathr al-durar.

`ABD AL-JABBAR, al-Qadi

(d. 415/1024),

* al-Mughni.

ABU AL-FARAJ, `Ali ibn al-Husayn al-'Isfahani

(d. 356/967),

* Kitab al-'Aghani, Bulaq, Egypt, 1285.

* Maqatil al-Talibiyyin, ed., by al-Sayyid Ahmad al-Saqar, Cairo.

ABU MIKHNAF, Lut ibn Yahya al-'Azdi

(d. 157/773),

** al-Khutbat al-zahra' li Amir al-Mu'minin (A).

** al-Jamal.

ABU NU`AYM, `Abd Allah ibn Ahmad al-'Isfahani

(d. 402/1011),

* Hilyat al-'awliya' wa tabaqat al-'asfiya, Matba`at al-Sa`adah, Cairo, 1351.

* Ta'rikh Isbahan, Beirut.

ABU TALIB, Yahya ibn al-Husayn al-Husayni

(d. 424/1033),

* al-'Amali, Mu'assasat al-'A`lami, Beirut.

ABU TALIB AL-MAKKI

(d. 382 or 386/992 or 996),

* Qut al-qulub, Cairo.

ABU `UBAYD,

al-'Amwal, Cairo.

AHMAD ibn Hanbal

(d. 241/855),

* Kitab al-zuhd, manuscript in al-Maktabat al-Zahiriyyah, Damascus.

** Kitab al-fada'il.

AL-'AHWAZI, al-Husayn ibn Sa`id

(3rd/9th century),

** Kitab al-zuhd,

** Kitab al-du`a'wa al-dhikr.

AL-'AMIDI

(d. 588/1192),

Ghurar al-hikam wa durar al-kalim, ed. Ahmad Shawqi, Matba`at al-Nu`man, Najaf.

AL-'ALUSI,

Bulugh al-'irab fi ahwal al-`Arab, ed. Muhammad Bihjat al'Athiri, Cairo.

AL-SAYYID AL-'AMIN, al-`Amili

A`yan al-Shi`ah, Baghdad.

AL-'AMINI

al-Ghadir, 2nd ed., Tehran 1372.

ASAD HAYDAR

al-'Imam al-Sadiq wa al-madhahib al-'arba`ah, Najaf.

AL-`ASKARI, al-'Imam

(d. 260/873),

* Tafsir al-Qur'an (ascribed), Iran.

AL-`ASKARI, Abu Hilal

(d. after 395/1004),

* al-'Awa'il, Cairo.

* Jamharat al-'amthal, ed. Muhammad Abu al-Fadl Ibrahim and `Abd al-Majid Qatamish, Cairo,1384 H.

* al-Sina`atayn, ed. Muhammad `Ali al-Bajadi and Muhammad Abu al-Fadl Ibrahim, Dar Ihya' al-Kutub al-`Arabiyyah; Cairo, 1371/ 1952.

* Diwan al-Ma`ani.

AL-`ASKARI, Abu Ahmad al-Hasan ibn `Abd Allah ibn Sa`id

(d. 382/992),

** al-Zawajir wa al-mawa`iz

* al-Tashif wa al-tahrif, Cairo.

* al-Masun, ed. `Abd Allah Harun, Kuwait.

AL-`AYYASHI, Abu al-Nadr Muhammad ibn Mas`ud

(d. 300/912),

* Tafsir al-`Ayyashi, al-Matba`ah al-`Ilmiyyah, Qumm, 1380H.

** Zuhd Amir al-Mu'minin (A).

AL-'AZHARI

(282-370/895-980),

* Tahdhib al-lughah, Cairo.

AL-BAGHDADI, al-Khatib

(d. 462/1069),

Ta'rikh Baghdad, Cairo, also al-'A`lami, Beirut.

AL-SHAYKH AL-BAHA'I, Baha' al-Din al-`Amili

al-'Arba`in, Iran, 1310.

AL-BAHRANI, Kamal al-Din Maytham ibn `Ali

(d. c. 679/1280)

Sharh Nahjul Balaghah, Mu'assasat al-Nasr, Tehran, 1384.

Minhaj al-`Arifin, manuscript.

AL-BAHRANI, al-Sayyid Hashim

(d. 1107 or 1109/1695 or 1697),

al-Burhan fi tafsir al-Qur'an, Iran.

AL-BALADHURI, Ahmad ibn Yahya

(d. 279/892),

* Ansab al-'ashraf, Cairo, 1955.

* Futuh al-buldan.

AL-BAQILLANI, Abu Bakr Muhammad ibn al-Tayyib

(d. 372/982),

* I`jaz al-Qur'an, ed. Sayyid Ahmad al-Sagar, Dar al-Ma`arif, Cairo.

AL-BARQI, Ahmad ibn Muhammad Ibn Khalid

(d. 274 or 280/887 or 893);

* al-Mahasin, al-Matba`at al-Haydariyyah, Najaf, 1384.

AL-BAYHAQI, Ibrahim ibn Muhammad

(386-470/996-1077),

al-Mahasin wa al-masawi, Beirut.

AL-BAYHAQI, Zayd ibn Muhammad

Hilyat al-'ashraf, Egypt.

AL-BUKHARI

* Sahih, Egypt.

AL-DAYLAMI, al-Hasan ibn al-Hasan

(8th/14th century),

Irshad al-qulub ila al-sawab, Beirut.

A`lam al-Din

AL DHAHABI, Muhammad ibn Ahmad

(d. 748/1348),

Mizan al-'i`tidal fi naqd al-rijal, Cairo 1382

AL-DINAWARI, Abu Hanifah

(d. 290/903),

* al-'Akhbar al-tiwal, ed. `Abd al-Mun`im `Amir and Dr. Jamal al-Din al-Shayyal, Cairo, 1960

AL-FATTAL, al-Nishaburi

(d. 508/1114),

Rawdat al-wa`izin, Najaf, 1384.

FURAT AL-KUFI, Ibn Ibrahim ibn Furat

(3rd/9th century),

* Tafsir Furat al-Kufi, al-Matba`at al-Haydariyyah, Najaf.

AL-GHAZZALI

(d. 505/1111),

Ihya' `ulum al-Din, Matba`at al-'Istiqamah, Cairo.

AL-HAFFAR, Abu al-Fath Hilal ibn Muhammad ibn Ja`far

(d. 414/1023),

** al-'Amali,

** al-'Insaf.

AL-HAKIM al-Nishaburi

(c. 321-405/933-1014),

* al-Mustadrak `ala al-Sahihayn, Cairo.

AL-HARRANI, Ibn Shu`bah

(d. 380/990),

* Tuhaf al-`uqul, Mu'assasat al-'A`lami li al-Matbu`at, Beirut.

AL-HARAWI, Abu `Ubaydah Ahmad ibn Muhammad

(d. 401/1010),

* al-Jam` bayn al-gharibayn, manuscript in al-Maktabat al-Zahiriyyah, Damascus, No. 5 lughah/1588/50.

AL-HAYTHAMI, Nur al-Din `Ali ibn Abi Bakr

(d. 807/1404),

Majma` al-zawa'id wa manba` al-fawa'id.

AL-HIMYARI, Abu al-`Abbas `Abd Allah ibn Ja`far al-Qummi

(d. after 290/903),

* Qurb al-'isnad, al-Matba`at al-Haydariyyah, Najaf.

AL-HURR AL-`AMILI, Muhammad ibn al-Hasan

(1032-1104/1622-1692),

Wasa'il al-Shi`ah, Tehran, 1383.

Amal al-'amil, Najaf.

AL-HUSARI,

Zahr al-'adab, Cairo.

IBN `ABD AL-BARR

(d. 463/1070),

al-'Isti`ab, Egypt.

Jami` bayan al-`ilm wa fadlih, Cairo.

IBN `ABD RABBIH al-Maliki

(d. 328/939),

* al-`Iqd al-farid, al-Matba`at al-'Azhariyyah, Cairo, 1321. (*Egypt, 1293).

IBN ABI AL-HADID

(d. 655/1257),

Sharh Nahjul Balaghah, Egypt, 1329.

al-Hikam al-manthurah.

IBN `ASAKIR

(499-571/1105-1175),

Ta'rikh Dimashq, manuscript in al-Maktabat al-Zahiriyyah, Damascus.

IBN A`THAM, Abu Muhammad Ahmad al-Kufi

(d. 314/926),

* al-Futuh, Hyderabad 1388.

IBN AL-'ATHIR, `Izz al-Din Abu al-Hasan `Ali

(d.630/1233),

Usd al-ghabah, Bulaq, Egypt.

al-Kamil fi al-ta'rikh, Beirut.

IBN AL-'ATHIR, Majd al-Din Abu al-Sa`dat al-Mubarak

(d. 606/1210),

al-Nihayah fi gharib al-hadith wa al-'athar, Cairo.

IBN DA'B, `Isa ibn Yazid ibn Bakr ibn Da'b,

* Kitab Ibn Da'b, quoted in al-Saduq, al-Khisal, 114 and al-Majlisi, Bihar, IX, 450.

IBN DURAYD, Abu Bakr Muhammad ibn al-Hasan al-'Azdi al-Basri

(d. 321/933),

* al-'Ishtiqaq, ed. by `Abd al-Salam Harun, Matba`at al-Sunnat al-Muhammadiyyah; Cairo,1378.

* al-Mujtana,

* al-Mu'talif wa al-mukhtalif.

IBN AL-FAQIH, Abu Bakr Ahmad ibn Ibrahim al-Hamdani

(d. 300/912),

* al-Buldan, Leiden,1885.

IBN HAJAR al-`Asqalani

(d. 852/1448),

al-'Isabah,

Lisan al-mizan, Beirut.

IBN HUDHAYL, Abu al-Hasan `Ali,

`Ayn al-'adab wa al-siyasah, in al-Watwat's Ghurar al-khasa'is, Egypt,1318.

IBN AL-JAWZI, Abu al-Faraj

(d. 597/1200),

Talbis Iblis, Cairo,

Safwat al-safwah, Halab, 1389.

al-Muntazim, Cairo.

IBN KATHIR, Isma`il ibn `Umar

(d. 774/1372),

al-Bidayah wa al-nihayah, Cairo.

IBN KHALLIKAN

(608-681/1211-1282),

Wafayat al-'a`yan, ed. al-Shaykh Muhammad Muhyi al-Din `Abd al-Hamid, Cairo.

IBN MISKAWAYH

(d. 421/1030),

* Tajarib al-'umam.

IBN AL-MU`TAZZ, `Abd Allah al-`Abbasi

(d. 296/908),

* al-Badi`, ed. by Muhammad ibn al-Mun`im al-Khafaji, Cairo.

IBN AL-NADIM, Muhammad ibn Ishaq

(d. 438/1046),

al-Fihrist, Tehran.

IBN QUBBAH al-Razi

(late 3rd & early 4th century),

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LETTERS

Sermon 44: May God disgrace Masqalah,

When Masqalah1 ibn Hubayrah ash-Shaybani fled to Mu`awiyah because he had purchased some prisoners of Banu Najiyah from an executive of Amir al-mu’minin, but when he demanded the price the latter avoided and ran to Syria, Amir al-mu’minin said:

ومن كلام له (عليه السلام)

لمّا هرب مَصْقَلة بنُ هُبيرة الشيباني إلى معاوية، وكان قد ابتاع سَبْيَ بني ناجية من عامل أميرالمؤمنين (عليه السلام) وأعتقهم، فلمّا طالبه(عليه السلام) بالمال خاس به وهرب إلى الشام،

Allah may be bad to Masqalah. He acted like the noble but fled away like a slave. Before his admirer could speak (about him) he silenced him and before his eulogist could testify to his good deeds he closed his mouth. If he had stayed behind we would have taken from him what he could easily pay and waited for the balance till his money increased.

قَبَّحَ اللهُ مَصْقَلَةَ! فَعَلَ فِعْلَ السَّادَةِ، وَفَرَّ فِرَارَ الْعَبِيدِ! فَمَا أَنْطَقَ مَادِحَهُ حَتَّى أَسْكَتَهُ، وَلاَ صَدَّقَ وَاصِفَهُ حَتَّى بَكَّتَهُ، وَلَو أَقَامَ لاَخَذْنَا مَيْسُورَهُ، وَانْتَظَرْنا بِمَالِهِ وُفُورَهُ

Alternative Sources for Sermon 44

(1) Al-Tabari, Ta'rikh, VI, 65-77,

(2) al-Thaqafi, al-Gharat,329 -372 ;

(3) al-Baladhuri, Ansab,411 -417 ;

(4) Ibn `Asakir, Ta'rikh, vol. 55 in the account of Masqalah ibn Hubayrah;

(5) al-Mas`udi, Muruj, III,419 ;

(6) Abu al-Faraj, al-'Aghani, IX,100 -106 .

Notes

1. When after Arbitration the Kharijites rose, a man of Bani Najiyah from them named al-Khirrit ibn Rashid an-Naji stood up for instigating people and set off towards al-Mada'in with a group killing and marauding. Amir al-mu'minin sent Ziyad ibn Khasafah with three hundred men to check him. When the two forces met at al-Mada'in they attacked each other with swords. Only one encounter or so had taken place when the gloom of evening prevailed and the battle had to be stopped. When morning appeared Ziyad's men noticed that five dead bodies of the Kharijites were lying and they themselves had cleared off the battlefield. Seeing this Ziyad set off for Basrah along with his men. There he came to know that the Kharijites had gone to Ahwaz. Ziyad did not move onwards for paucity of force and informed Amir al-mu'minin of it. Amir al-mu'minin called back Ziyad and sent Ma`qil ibn Qays ar-Riyah'i with two thousand experienced combatants towards Ahwaz and wrote to the governor of Basrah `Abdullah ibn `Abbas to send two thousand swordsmen of Basrah for the help of Ma`qil. Consequently, the contingent from Basrah also joined them at Ahwaz and after proper organisation they got ready for attacking the enemy. But al-Khirrit marched on along with his men to the hills of Ramhurmuz. These people also followed him and overtook him near these hills. Both arrayed their forces and started attacking each other. The result of this encounter was also that three hundred and seventy Kharijites were killed in the battlefield while the rest ran away. Ma`qil informed Amir al-mu'minin of his performance and of the enemy's running away when Amir al-mu'minin directed him to chase them and so to shatter their power that they should not be able to raise heads again. On receipt of this order he moved on and overtook him on the coast of the Persian gulf where al-Khirrit had by persuasion secured the co-operation of the people and enlisting men from here and there, had collected a considerable force. When Ma`qil reached there, he raised the flag of peace and announced that those who had collected from here and there should get away. They would not be molested. The effect of this announcement was that save for his own community all others deserted him. He organised those very men and commenced the battle but valorous combatants of Basrah and Kufah displayed such excellent use of swords that in a short time one hundred and seventy men of the insurgents were killed while an-Nu`man ibn Suhban ar-Rasib'i encountered al-Khirrit (ibn Rashid an-Naji) and eventually felled him and killed him. Soon upon his fall the enemy lost ground and they fled away from the battlefield. Thereafter Ma`qil collected all the men, women and children from their camps at one place. From among them those who were Muslims were released after swearing of allegiance. Those who had turned heretics were called upon to resume Islam. Consequently except one old Christian all others secured release by accepting Islam and this old man was killed. Then he took with him those Christians of Bani Najiyah who had taken part in this revolt together with their families. When Ma`qil reached Ardashir Khurrah (a city of Iran) these prisoners wailed and cried, before its governor Masqalah ibn Hubayrah ash-Shaybani and beseeched humiliatively to do something for their release. Masqalah sent word to Ma`qil through Dhuhl ibn al-Harith to sell these prisoners to him. Ma`qil agreed and sold those prisoners to him for five hundred thousand Dirhams and told him to dispatch the price immediately to Amir al-mu'minin. He said that he was sending the first instalment at once and the remaining instalments would also be sent soon. When Ma`qil met Amir al-mu'minin he related the whole event before him. Amir al-mu'minin ratified this action and waited for the price for some time, but Masqalah observed such deep silence as if nothing was due from him. At last Amir al-mu'minin sent a messenger to him and sent him word to either send the price or to come himself. On Amir al-mu'minin's order he came to Kufah and on demand of the price paid two hundred thousand Dirhams but to evade the balance went away to Mu`awiyah's who made him the governor of Tabarastan. When Amir al-mu'minin came to know all this he spoke these words (as in this sermon). Its sum total is that, "If he had stayed we would have been considerate to him in demanding the price and would have waited for improvement of his financial condition, but he fled away like slaves after displaying a showy act. Talk about his high perseverance had just started when people began to discuss his baseless and lowliness."

Sermon 45: Praise belongs to God, Whose mercy

About Allah’s greatness and lowliness of this world

ومن خطبة له (عليه السلام)

وهو بعض خطبة طويلة خطبها يوم الفطر

وفيها يحمد الله ويذم الدنيا :

Praise is due to Allah from Whose mercy no one loses hope, from Whose bounty no one is deprived, from Whose forgiveness no one is disappointed and for Whose worship no one is too high. His mercy never ceases and His bounty is never missed.

ألْحَمْدُ للهِ غَيْرَ مَقْنُوط مِنْ رَحْمَتِهِ، وَلاَ مَخْلُوٍّ مِنْ نِعْمَتِهِ، وَلاَ مَأْيُوس مِنْ مَغْفِرَتِهِ، وَلاَ مُسْتَنْكَف عَنْ عِبَادَتِهِ، الَّذِي لاَ تَبْرَحُ مِنْهُ رَحْمَةٌ، وَلاَ تُفْقَدُ لَهُ نِعْمَةٌ

This world is a place for which destruction is ordained and for its inhabitants departure from here is destined. It is sweet and green. It hastens towards its seeker and attaches to the heart of the viewer. So depart from here with the best of provision available with you and do not ask herein more than what is enough and do not demand from it more than subsistence.

وَالدُّنْيَا دَارٌ مُنِيَ لَهَا الْفَنَاءُ، وَلاِهْلِهَا مِنْهَا الْجَلاَءُ، وَهِيَ حُلْوَةٌ خَضِرَةٌ، قَدْ عُجِّلَتْ لِلطَّالِبِ، وَالْتَبَسَتْ بِقَلْبِ النَّاظِرِ; فَارْتَحِلُوا مِنْهَا بِأَحْسَنِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ، وَلاَ تَسْأَلُوا فِيها فَوْقَ الْكَفَافِ، وَلاَ تَطْلُبُوا مِنْهَا أكْثَرَ مِنَ الْبَلاَغِ

Alternative Sources for Sermon 45

(1) Al-Saduq, Man la yahduruh, I,327 ;

(2) al-Tusi, Misbah,458 ; parts of it recorded by(3)

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

(4) al-Jahiz, al-Bayan, I,171 ;

(5) Ibn Qutaybah, `Uyun, II,235 ;

(6) al-Harrani, Tuhaf;

(7) al-Baqillani, I`jaz,222 .

Sermon 46: My God, I seek Thy refuge

When Amir al-mu’minin decided to march towards Syria (ash-Sham) he made this supplication when mounting the horse and placing his foot in the stirrup

ومن كلام له (عليه السلام)

عند عزمه على المسير إِلى الشام

[وهو دعاء دعا به ربَّه عند وضع رجله في الركاب :[

My God, I seek Thy protection from the hardships of journey, from the grief of returning and from the scene of devastation of property and men. O Allah, Thou art the companion in journey and Thou art one who is left behind for (protection of the) family.

None except Thee can join these two because one who is left behind cannot be a companion in journey nor one who is in company on a journey can at the same time be left behind.

اللَّهُمَّ إِنَّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ، وَكَآبَةِ المُنْقَلَبِ، وَسُوءِ المَنظَرِ فِي الاْهْلِ وَالمَالِ والْوَلَدِ اللَّهُمَّ أَنْتَ الصَّاحِبُ في السَّفَرِ، وَأَنْتَ الْخلِيفَةُ فِي الاْهْلِ، وَلاَ يَجْمَعُهُما غَيْرُكَ، لاِنَّ الْمُسْتَخْلَفَ لاَ يَكُونُ مُسْتَصْحَباً، وَالمُسْتَصْحَبُ لاَ يَكُونُ مُسْتَخْلَفاً

As-Sayyid ar-Radi says: The earlier part of this sermon is related from the Prophet but Amir al-mu’minin has completed it very aptly by adding most eloquent sentences at the end. This addition is from “None except Thee can join” upto the end.

قال السيد الشريف: أقول: وابتداء هذا الكلام مرويّ عن رسول الله(صلى الله عليه وآله)، وقد قفّاه(عليه السلام) بأبلغ كلام وتمّمه بأحسن تمام; من قوله: «ولا يجْمَعُهُمَا غَيْرُكَ» إلى آخر الفصل

Alternative Sources for Sermon 46

(1) A`tham al-Kufi, al-Futuh, II,461 ;

(2) Nasr, Siffin,132 ;

(3) al-Qadi al-Nu`man, Da`a'im, I,347 ;

(4) narrated from the Prophet (S) in al-'Azhari, Tahdhib, III,153 ;

(5) al-Nuri, Riyad al-salihin,197 , hadith975 .

Sermon 47: O Kufah! It is as if I see you

About calamities befalling Kufah

ومن كلام له (عليه السلام)

في ذكر الكوفة

O Kufah, as though I see you being drawn like the tanned leather of `Ukazi1 in the market, you are being scraped by calamities and being ridden by severe troubles. I certainly2 know that if any tyrant intends evil for you Allah will afflict him with worry and fling him with a killer (set someone on him to kill him).

كَأَنَّي بِكِ يَاكُوفَةُ تُمَدِّينَ مَدَّ الاْدَيمِ الْعُكَاظِيِّ، تُعْرَكِينَ بِالنَّوَازِلِ، وَتُرْكَبِينَ بِالزَّلاَزِلِ، وَإِنَّي لاَعْلَمُ أَنَّهُ مَاأَرَادَ بِكِ جَبَّارٌ سُوءاً إِلاَّ ابْتَلاَهُ اللهُ بِشَاغِل، وَرَمَاهُ بِقَاتِل !

Alternative Sources for Sermon 47

(1) Ibn al-Faqih, Kitab al-buldan,163 ;

(2) al-Zamakhshari, Rabi`, I, bab al-bilad wa al-diyar.

Notes

1. During pre-Islamic days a market used to be organised every year near Mecca. Its name was `Ukaz where mostly hides were traded as a result of which leather was attributed to it. Besides sale and purchase literary meetings were also arranged and Arabs used to attract admiration by reciting their works. After Islam, because of the better congregation in the shape of hajj this market went down.

2. This prophecy of Amir al-mu'minin was fulfilled word by word and the world saw how the people who had committed tyranny and oppression on the strength of their masterly power had to face tragic end and what ways of their destruction were engendered by their blood-shedding and homicidal activities. Consequently, the end of Ziyad ibn Abih (son of unknown father) was that when he intended to deliver a speech for vilification of Amir al-mu'minin suddenly paralysis overtook him and he could not get out of his bed thereafter. The end of the bloodshed perpetrated by `Ubaydullah ibn Ziyad was that he fell a prey to leprosy and eventually blood thirsty swords put him to death. The ferocity of al-Hajjaj ibn Yusuf ath-Thaqafi drove him to the fate that snakes cropped up in his stomach as a result of which he died after severe pain. `Umar ibn Hubayrah al-Fazari died of leucoderma. Khalid ibn `Abdillah al-Qasri suffered the hardships of prison and was killed in a very bad way. Mus`ab ibn az-Zubayr and Yazid ibn al-Muhallab ibn Abi Sufrah were also killed by swords.

Sermon 48: Praise belongs to God when night

Delivered at the time of marching towards Syria.

ومن خطبة له (عليه السلام )

عند المسير إلى الشام

قيل: إنه خطب بها وهو بالنخيلة خارجاً من الكوفة إلى صفين :

Praise is due to Allah when night spreads and darkens, and praise be to Allah whenever the star shines and sets. And praise be to Allah whose bounty never misses and whose favours cannot be repaid.

الْحَمْدُ للهِ كُلَّمَا وَقَبَ لَيْلٌ وَغَسَقَ، وَالْحَمْدُ للهِ كُلَّمَا لاَحَ نَجْمٌ وَخَفَقَ، والْحَمْدُ للهِ غَيْرَ مَفْقُودِ الاْنْعَام، وَلاَ مُكَافَاَ الاْفْضَالِ

Well, I have sent forward my vanguard1 and have ordered them to remain in camp on this bank of the River till my order reaches them. My intention is that I should cross this water over to the small habitation of people residing on the sides of the Tigris and rouse them to march with you towards the enemy and keep them as auxiliary force for you.

أَمّا بَعْدُ، فَقَدْ بَعَثْتُ مُقَدِّمَتِي، وَأَمَرْتُهُمْ بِلُزُومِ هذَا المِلْطَاطِ، حَتَّى يأْتِيَهُمْ أَمْرِي، وَقَدْ رَأَيْتُ أَنْ أَقْطَعَ هذِهِ الْنُّطْفَةَ إِلَى شِرْذِمَة مِنْكُمْ، مُوَطِّنِينَ أَكْنَافَ دَجْلَةَ، فَأُنْهِضَهُمْ مَعَكُمْ إِلَى عَدُوِّكُمْ، وَأَجْعَلَهُمْ مِنْ أَمْدَادِ الْقُوَّةِ لَكُمْ

As-Sayyid ar-Radi says: Here by "miltat" Amir al-mu'minin has meant the direction where he had ordered the men to camp and that was the bank of the Euphrates, and "miltat" is used for the bank of a river although its literal meaning is level ground whereas by "nutfah" he means the water of the Euphrates, and these are amazing expressions.

قال السيد الشريف: أقول: يعني عليه السلام بالملطاط ها هنا: السّمْتَ الذي أمرهم بلزومه، وهو شاطىء الفرات، ويقال ذلك أيضاً لشاطىء البحر، وأصله ما استوى من الاَرض. ويعني بالنطفة: ماء الفرات، وهو من غريب العبارات وعجيبها

Alternative Sources for Sermon 48

(1) Nasr, Siffin,131 ,132 ;

(2) mentioned by a group of biographers, see Ibn Abi al-Hadid, I,287 .

Notes

1. Amir al-mu'minin delivered this sermon when he camped at the Valley of an-Nukhaylah on Wednesday the 5th Shawwal 37 A.H. on his way to Siffin. The Vanguard mentioned herein means the twelve thousand persons whom he had sent towards Siffin under the command of Ziyad ibn an-Nadr and Shurayh ibn Hani, while the small force of al-Mada'in mentioned by him was a contingent of twelve hundred men who had come up in response to Amir al-mu'minin's call.

Sermon 49: Praise belongs to God, Who knows the inside

About Allah’s greatness and sublimity

ومن خطبة له (عليه السلام)

وفيها جملة من صفات الربوبية والعلم الالهي

Praise be to Allah Who lies inside all hidden things, and towards Whom all open things guide. He cannot be seen by the eye of an onlooker, but the eye which does not see Him cannot deny Him while the mind that proves His existence cannot perceive Him. He is so high in sublimity that nothing can be more sublime than He, while in nearness, He is so near that no one can be nearer than He.

But his sublimity does not put Him at a distance from anything of His creation, nor does His nearness bring them on equal level to Him. He has not informed (human) wit about the limits of His qualities.

Nevertheless, He has not prevented it from securing essential knowledge of Him. So he is such that all signs of existence stand witness for Him till the denying mind also believes in Him. Allah is sublime beyond what is described by those who liken Him to things or those who deny Him.

الْحَمْدُ للهِ الَّذِي بَطَنَ خَفِيَّاتِ الاْمُورِ، وَدَلَّتْ عَلَيْهِ أَعْلاَمُ الظُّهُورِ، وَامْتَنَعَ عَلَى عَيْنِ الْبَصِيرِ; فَلاَ عَيْنُ مَنْ لَمْ يَرَهُ تُنْكِرُهُ، وَلاَ قَلْبُ مَنْ أَثْبَتَهُ يُبْصِرُهُ، سَبَقَ فِي الْعُلُوِّ فَلاَ شَيءَ أَعْلَى مِنْهُ، وَقَرُبَ فِي الدُّنُوِّ فَلاَ شَيْءَ أَقْرَبُ مِنْهُ، فَلاَ اسْتِعْلاَؤُهُ بِاعَدَهُ عَنْ شَيْء مِنْ خَلْقِهِ، وَلاَ قُرْبُهُ سَاوَاهُمْ في المَكَانِ بِهِ، لَمْ يُطْلِعِ الْعُقُولَ عَلَى تَحْدِيدِ صِفَتِهِ، ولَمْ يَحْجُبْهَا عَنْ وَاجِبِ مَعْرِفِتِهِ، فَهُوَ الَّذِي تَشْهَدُ لَهُ أَعْلاَمُ الْوُجُودِ، عَلَى إِقْرَارِ قَلْبِ ذِي الْجُحُودِ، تَعَالَى اللهُ عَمَّا يَقولُ الْمُشَبِّهُونَ بِهِ وَالْجَاحِدُونَ لَهُ عُلوّاً كَبِيراً !

Alternative Sources for Sermon 49

(1) Al-Wasiti, `Uyun, see al-Majlisi, Bihar, vol.67,304 .

Sermon 50: Verily, the source of misguidance lies in

Admixture of right and wrong

ومن خطبة له (عليه السلام)

وفيها بيان لما يخرب العالم به من الفتن وبيان هذه الفتن

The basis of the occurrence of evils are those desires which are acted upon and the orders that are innovated. They are against the Book of Allah. People co-operate with each other about them even though it is against the Religion of Allah. If wrong had been pure and unmixed it would not be hidden from those who are in search of it. And if right had been pure without admixture of wrong those who bear hatred towards it would have been silenced.

What is, however, done is that something is taken from here and something from there and the two are mixed! At this stage Satan overpowers his friends and they alone escape for whom ‘virtue has been apportioned by Allah from before’ (ref. 21:101).

إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ، وَأَحْكَامٌ تُبْتَدَعُ، يُخَالَفُ فِيهَا كِتابُ اللهِ، وَيَتَوَلَّى عَلَيْهَا رِجَالٌ رِجَالاً، عَلَى غَيْرِ دِينِ اللهِ، فَلَوْ أَنَّ الْبَاطِلَ خَلَصَ مِنْ مِزَاجِ الْحَقِّ لَمْ يَخْفَ عَلَى الْمُرْتَادِينَ، وَلَوْ أَنَّ الْحقَّ خَلَصَ مِنْ لَبْسِ البَاطِلِ انْقَطَعَتْ عَنْهُ أَلْسُنُ الْمُعَانِدِينَ; وَلكِن يُؤْخَذُ مِنْ هذَا ضِغْثٌ، وَمِنْ هذَا ضِغْثٌ، فَيُمْزَجَانِ! فَهُنَالِكَ يَسْتَوْلي الشَّيْطَانُ عَلَى أَوْلِيَائِهِ، وَيَنْجُو الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللهِ الْحُسْنَى

Alternative Sources for Sermon 50

(1) al-Barqi, al-Mahasin, I,208 ;

(2) al-Kulayni, Usul al-Kafi, bab al-bida` wa al-ra'y wa al-maqayis;

(3) Idem., Rawdat al-Kafi, 58;

(4) al-Ya`qubi, Ta'rikh, II,136 ;

(5) al-Tawhidi, al-Basa'ir, 32.

Sermon 51: They ask you to feed them

When in Siffin the men of Mu`awiyah overpowered the men of Amir al-mu’minin and occupied the bank of River Euphrates and prevented them from taking its water, Amir al-mu’minin said:

ومن كلامه (عليه السلام)

لمّا غلب أصحاب معاوية أصحابه عليه السلام على شريعة الفرات بصفين ومنعوهم الماء

They1 are asking you morsels of battle. So either you remain in ignominy and the lowest position or drench your swords with blood and quench your thirst with water. Real death is in the life of subjugation while real life is in dying as subjugators. Beware, Mu`awiyah is leading a small group of insurgents and has kept them in dark about the true facts with the result that they have made their bosoms the targets of death.

قَدِ اسْتَطْعَمُوكُمُ الْقِتَالَ، فَأَقِرُّوا عَلَى مَذَلَّة، وَتَأْخِيرِ مَحَلَّة، أَوْ رَوُّوا السُّيُوفَ مِنَ الدِّمَاءِ تَرْوَوْا مِنَ الْمَاءِ، فَالمَوْتُ في حَيَاتِكُمْ مَقْهُورِينَ، وَالْحَيَاةُ في مَوْتِكُمْ قَاهِرِينَ. أَلاَ وَإِنَّ مُعَاوِيَةَ قَادَ لُمَةً مِنَ الْغُوَاةِ وَعَمَّسَ عَلَيْهِمُ الْخَبَرَ، حَتَّى جَعَلُوا نُحُورَهُمْ أَغْرَاضَ الْمَنِيَّةِ

Alternative Sources for Sermon 51

(1) Nasr, Siffin, see Ibn Abi al-Hadid, Sharh, I,329 .

Notes

1. Amir al-mu'minin had not reached Siffin when Mu`awiyah posted forty thousand men on the bank of the River to close the way to the watering place, so that none except the Syrians could take the water. When Amir al-mu'mimin's force alighted there they found that there was no watering place except this one for them to take water. If there was one it was difficult to reach there by crossing high hillocks. Amir al-mu'minin sent Sa`sa`ah ibn Suhan al-`Abdi to Mu`awiyah with the request to raise the control over water. Mu`awiyah refused. On this side Amir al-mu'minin's army was troubled by thirst. When Amir al-mu'minin noticed this position he said, "Get up and secure water by dint of sword." Consequently, these thirsty persons drew their swords out of sheaths, put arrows in their bows and dispersing Mu`awiyah's men went right down into the River and then hit these guards away and occupied the watering place themselves.

Now, Amir al-mu'minin's men also desired that just as Mu`awiyah had put restriction on water by occupation of the watering place, the same treatment should be accorded to him and his men and no Syrian should be allowed water and everyone of them should be made to die of thirst. But Amir al-mu'minin said, "Do you want to take the same brutal step which these Syrians had taken? Never prevent anyone from water. Whoever wants to drink, may drink and whoever wants to take away may take away." Consequently, despite occupation of the River by Amir al-mu'minin's army no one was prevented from the water and everyone was given full liberty to take water.

Sermon 52: Beware, the world is wrapping itself...

The downfall of the world and reward and punishment in the next world.

(This sermon has already appeared earlier but due to the difference between the two versions we have quoted it again here). Its subject is the downfall of the world and reward and punishment in the next world.

ومن خطبة له (عليه السلام)

قد تقدّم مختارها برواية ونذكرها هاهنا برواية أخرى لتغاير الروايتين

Beware, the world is wrapping itself up and has announced its departure. Its known things have become strangers and it is speedily moving backward. It is advancing its inhabitants towards destruction and driving its neighbours towards death. Its sweet things (enjoyments) have become sour, and its clear things have become polluted. Consequently, what has remained of it is just like the remaining water in a vessel or a mouthful of water in the measure. If a thirsty person drinks it his thirst is not quenched.

أَلاَ وَإِنَّ الدُّنْيَا قَدْ تَصَرَّمَتْ، وَآذَنَتْ بِانْقِضَاء، وَتَنَكَّرَ مَعْرُوفُها، وَأَدْبَرَتْ حَذَّاءَ، فَهِيَ تَحْفِزُ بِالْفَنَاءِ سُكَّانَهَا، وَتَحْدُو بِالْمَوْتِ جِيرَانَهَا، وَقَدْ مَرَّمِنْها مَا كَانَ حُلْواً، وَكَدِرَ مِنْهَا ما كَانَ صَفْواً، فَلَمْ يَبْقَ مِنْهَا إِلاَّ سَمَلَةٌ كَسَمَلَةِ الاْدَاوَةِ، أَوْ جُرْعَةٌ كَجُرْعَةِ الْمَقْلَةِ، لَوْ تَمَزَّزَهَا الصَّدْيَانُ لَمْ يَنْقَعْ

O creatures of Allah, get ready to go out of this world for whose inhabitants decay is ordained, and (beware) heart’s wishes should overpower you, nor should you take your stay (in life) to be long. By Allah, if you cry like the she-camel that has lost its young one, call out like the cooing of pigeons, make noise like devoted recluses and turn to Allah leaving your wealth and children as a means to secure His nearness and high position with Him or the forgiveness of sins which have been covered by His books and recorded by His angels, it would be less than His reward that I expect for you or His retribution that I fear about you.

فَأَزْمِعُوا عِبَادَ اللهِ الرَّحِيلَ عَنْ هذِهِ الدَّارِ المَقْدُورِ عَلَى أَهْلِهَا الزَّوالُ، وَلاَ يَغْلِبَنَّكُمْ فِيهَا الاْمَلُ، وَلاَ يَطُولَنَّ عَلَيْكُمْ الاْمَدُ. فَوَاللهِ لَوْ حَنَنْتُمْ حَنِينَ الْوُلَّهِ الْعِجَالِ، وَدَعَوْتُمْ بِهَدِيلِ الْحَمَامِ، وَجَأَرْتُمْ جُؤَارَ مُتَبَتِّلِي الرُّهْبَانِ، وَخَرَجْتُمْ إِلَى اللهِ مِنَ الاْمْوَالِ وَالاْوْلاَدِ، الْتمَاسَ الْقُرْبَةِ إِلَيْهِ فِي ارْتِفَاعِ دَرَجَة عِنْدَهُ، أوغُفْرَانِ سِيِّئَة أَحْصَتْهَا كُتُبُهُ، وَحَفِظَتْهَا رُسُلُهُ، لَكَانَ قَلِيلاً فَيَما أَرْجُو لَكُم مِنْ ثَوَابِهِ، وَأَخَافُ عَلَيْكُمْ مِنْ عِقَابِهِ

By Allah, if your hearts melt down thoroughly and your eyes shed tears of blood either in hope for Him or for fear from Him and you are also allowed to live in this world all the time that it lasts even then your actions cannot pay for His great bounties over you and His having guided you towards faith.

وَتَاللهِ لَوِ انْمَاثَتْ قُلوبُكُمُ انْمِيَاثاً، وَسَالَتْ عُيُونُكُمْ مِنْ رَغْبَة إِلَيْهِ وَرَهْبَة مِنْهُ دَماً، ثُمَّ عُمِّرْتُمْ فِي الدُّنْيَا، مَا الدُّنْيَا بَاقِيَةٌ، مَا جَزَتْ أَعْمَالُكُمْ [عَنْكُمْ] ـ وَلَوْ لَمْ تُبْقُوا شَيْئاً مِنْ جُهْدِكُمْ ـ أَنْعُمَهُ عَلَيْكُمُ الْعِظَامَ، وَهُدَاهُ إِيَّاكُمْ لِلاْيمَانِ

Alternative Sources for Sermon 52

(1) al-Saduq, Man la yahduruh, I,329 ;

(2) al-Tusi, al-Misbah,461 ;

(3) Parts of it in Abu Nu`aym, al-Hilyah, I, 77;

(4) al-Mufid, al-'Amali, 87.

Sermon 53: The best kind of sacrifice

Description of the Day of Sacrifice (Id al-Adha)

ومنها: في ذكر يوم النحر وصفة الاضحية

For an animal to be fully fit for sacrifice it is necessary that both its ears should be raised upwards and its eyes should be healthy. If the ears and the eyes are sound the animal of sacrifice is sound and perfect, even though its horn be broken or it drags its feet to the place of sacrifice.

As-Sayyid ar-Radi says: Here place of sacrifice means place of slaughter.

وَ مِنْ تَمامِ الاْضْحِيَّةِ اسْتِشْرافُ اُذُنِها، وَ سَلامَةُ عَيْنِها. فَاِذا سَلِمَتِ الاْذُنُ وَالْعَيْنُ سَلِمَتِ الاْضْحِيَّةُ وَ تَمَّتْ، وَلَوْ كانَتْ عَضْباءَ لْقَرْنِ تَجُرُّ رِجْلَها اِلَى الْمَنْسَكِ .

قال السيد الشريف: وَالْمَنْسَـكُ هُنَـا الْمَـذْبَـحُ

Alternative Sources for Sermon 53

(1) Al-Saduq, Man la yahduruh, I,461 ;

(2) al-Tusi, Misbah,429 ;

(3) al-Khwarazmi, al-Manaqib,108 ;

(4) Nasr, Siffin,201 ;

(5) Ibn Qutaybah, al-'Imamah, 94;

(6) Ibn `Abd Rabbih, al-`Iqd, II,108 .

Sermon 54: Rush towards me

On the swearing of allegiance

وَ مِنْ كَلام لَهُ عَلَيْهِ السَّلامُ

فى ذِكْرِ الْبَيْعَةِ

وفيه يصف أصحابه بصفين حين طال منعهم له من قتال أهل الشام

They leapt upon me as the camels leap upon each other on their arrival for drinking water, having been let loose after unfastening of their four legs till I thought they would either kill me or kill one another in front of me.

I thought over this matter in and out to the extent that it prevented me from sleeping. But I found no way except to fight them or else to reject whatever has been brought by Muhammad (S). I found that to face war was easier for me than to face the retribution, and the hardships of this world were easier than the hardships of the next world.

فَتَدَاكُّوا عَلَيَّ تَدَاكَّ الاِْبِلِ الْهِيمِ يَوْمَ وِرْدِهَا، قَدْ أَرْسَلَهَا رَاعِيهَا، وَخُلِعَتْ مَثَانِيهَا، حَتَّى ظَنَنْتُ أَنَّهُمْ قَاتِليَّ، أَوْ بَعْضُهُمْ قَاتِلُ بَعْض لَدَيَّ، وَقَدْ قلَّبْتُ هذَا الاْمْرَ بَطْنَهُ وَظَهْرَهُ حَتَّى مَنَعَنِي النَّوْمَ، فَمَا وَجَدْتُنِي يَسَعْني إِلاَّ قِتَالُهُمْ أَوِ الْجُحُودُ بِمَا جَاءَ بِهِ مُحَمَّدٌ(صلى الله عليه وآله)، فَكَانَتْ مُعَالَجَةُ الْقِتَالِ أَهْوَنَ عَلَيَّ مِنْ مُعَالَجَةِ الْعِقَابِ، وَمَوْتَاتُ الدُّنْيَا أَهْوَنَ عَلَيَّ مِنْ مَوْتَاتِ الاْخِرَةِ

Alternative Sources for Sermon 54

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

(2) Ibn al-'Athir, al-Nihayah, II,128 (d.k.k);

(3) Abu Mikhnaf, al-Jamal, see Ibn Abi al-Hadid, I,340 ;

(4) also the sources mentioned under Sermon:26.

Sermon 55: As to your statement that

When Amir al-mu’minin’s men showed impatience on his delay in giving them permission to fight in Siffin, he said:

ومن كلام له (عليه السلام)

وقد استبطأ أصحابه إذنه لهم في القتال بصفين

Well, as for your idea whether this (delay) is due to my unwillingness for death, then by Allah I do not care whether I proceed towards death or death advances towards me. As for your impression that it may be due to my misgivings about the people of Syria (ash-Sham), well by Allah, I did not put off war even for a day except in the hope that some group may join me, find guidance through me and see my light with their weak eyes. This is dearer to me than to kill them in the state of their misguidance although they would be bearing their own sins.

أمَّا قَوْلُكُمْ: أَكُلَّ ذلِكَ كَرَاهِيَةَ الْمَوْتِ؟ فَوَاللهِ مَا أُبَالِي دَخَلْتُ إِلَى المَوْتِ أَوْ خَرَجَ المَوْتُ إِلَيَّ

وَأَمَّا قَوْلُكُمْ: شَكّاً في أَهْلِ الشَّامِ! فَوَاللهِ مَا دَفَعْتُ الْحَرْبَ يَوْماً إِلاَّ وَأَنَا أَطْمَعُ أَنْ تَلْحَقَ بِي طَائِفَةٌ فَتَهْتَدِيَ بِي، وَتَعْشُوَ إِلى ضَوْئِي، فهُوَ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْتُلَهَا عَلَى ضَلالِهَا، وَإِنْ كَانَتْ تَبُوءُ بِآثَامِهَا

Alternative Sources for Sermon 55

(1) Nasr, Siffin,209 ;

(2) `Abd al-Zahra', Masadir, II, 27, says that statements to this effect have been widely narrated from `Ali (A).

Sermon 56: In the company of the Prophet (S)

About steadiness in the battlefield

ومن كلام له (عليه السلام)

يصف أصحاب رسول الله

وذلك يوم صفين حين أمر الناس بالصلح

In the company of the Prophet of Allah (S) we used to fight our parents, sons, brothers and uncles, and this continued us in our faith, in submission, in our following the right path, in endurance over the pangs of pain and in our fight against the enemy.

A man from our side and one from the enemy would pounce upon each other like energetic men contesting as to who would kill the other; sometime our man got over his adversary and some-time the enemy's man got over ours.

وَلَقَدْ كُنَّا مَعَ رَسُولِ اللهِ(صلى الله عليه وآله)، نَقْتُلُ آبَاءَنا وَأَبْنَاءَنَا وَإخْوَانَنا وَأَعْمَامَنَا، مَا يَزِيدُنَا ذلِكَ إلاَّ إِيمَاناً وَتَسْلِيماً، وَمُضِيّاً عَلَى اللَّقَمِ، وَصَبْراً عَلى مَضَضِ الاْلَمِ، وَجِدّاً عَلى جِهَادِ الْعَدُوِّ، وَلَقَدْ كَانَ الرَّجُلُ مِنَّا وَالاْخَرُ مِنْ عَدُوِّنا يَتَصَاوَلاَنِ تَصَاوُلَ الْفَحْلَيْنِ، يَتَخَالَسَانِ أَنْفُسَهُمَا، أيُّهُمَا يَسْقِي صَاحِبَهُ كَأْسَ المَنُونِ، فَمَرَّةً لَنَا مِنْ عَدُوِّنَا، ومَرَّةً لِعَدُوِّنا مِنَّا،

When Allah had observed our truth, He sent ignominy to our foe and sent His succour to us till Islam got established (like the camel) with neck on the ground and resting in its place. By my life, if we had also behaved like you, no pillar of (our) religion could have been raised, nor could the tree of faith have borne leaves. By Allah, certainly you will now milk our blood (instead of milk) and eventually you will face shame.1

فَلَمَّا رَأَى اللهُ صِدْقَنَا أَنْزَلَ بِعَدُوِّنَا الْكَبْتَ، وَأَنْزَلَ عَلَيْنَا النَّصرَ، حَتَّى اسْتَقَرَّ الاْسْلاَمُ مُلْقِياً جِرَانَهُ وَمُتَبَوِّئاً أَوْطَانَهُ، وَلَعَمْرِي لَوْ كُنَّا نَأْتِي مَا أَتَيْتُمْ، مَا قَامَ لِلدِّينِ عَمُودٌ، وَلاَ اخْضَرَّ لِلاِيمَانِ عُودٌ، وَأَيْمُ اللهِ لَتَحْتَلِبُنَّهَا دَماً، وَلَتُتْبِعُنَّهَا نَدَماً !

Alternative Sources for Sermon 56

(1) Nasr, Siffin,520 ;

(2) al-Zamakhshari, IV, Rabi`, bab al-qatl wa al-shahadah;

(3) al-Thaqafi, al-Gharat;

(4) al-Waqidi, al-Jamal; for(3) and(4) see Ibn Abi al-Hadid, I,348 -355 .

Notes

1. When Muhammad ibn Abi Bakr had been killed Mu`awiyah sent `Abdullah ibn `Amir al-Hadrami to Basrah to exhort the people of Basrah for avenging `Uthman's blood because the natural inclination of most of the inhabitants of Basrah and particularly of Banu Tamim was towards `Uthman. Consequently, he stayed with Banu Tamim. This was the time when `Abdullah ibn `Abbas, the governor of Basrah had gone to Kufah for condolence about Muhammad ibn Abi Bakr, leaving Ziyad ibn `Ubayd (Abih) as his substitute. When the atmosphere in Basrah began to deteriorate Ziyad informed Amir al-mu'minin of all the facts. Amir al-mu'minin tried to get Banu Tamim of Kufah ready but they kept complete silence and gave no reply. When Amir al-mu'minin saw this weakness and shamelessness on their part he gave this speech namely that "During the days of the Prophet (S) we did not see whether those killed at our hands were our kith and kin, but whoever collided with Right, we were prepared to collide with him. If we too had acted carelessly or been guilty of inaction like you then neither religion could have taken root nor could Islam prosper. "The result of this shaking was that A`yan ibn Dabi`ah al-Mujashi`i prepared himself but on reaching Basrah he was killed by the swords of the enemy. Thereafter, Amir al-mu'minin sent off Jariyah ibn Qudamah as-Sa`di with fifty men of Bani Tamim. First he tried his best to canvass his own tribe but instead of following the right path they stooped down to abusing and fighting. Then Jariyah called Ziyad and the tribe of Azd for his help. Soon on their arrival (`Abdullah) Ibn al-Hadrami also came out with his men. Swords were used from both sides for some time but eventually Ibn al-Hadrami fled away with seventy persons and took refuge in the house of Sabil as-Sa`di. When Jariyah saw no other way he got this house set on fire. When fire rose into flames they came out in search of safety but could not succeed in running away. Some of them were crushed to death under the wall