Letter 10: To Mu'awiyah

ومن كتاب له (عليه السلام)

إليه أيضاً

What will you do when the coverings of this world in which you are wrapped are removed from you. The world attracted you with its embellishment and deceived you with its pleasure. It called you and you responded to it. It led you and you followed it. It commanded you and you obeyed it. Shortly an informer will inform you of things against which there will be no shield (to protect you). Therefore, keep off from this affair, take heed of the accounting (on the Day of Judgement), get ready for death that will soon overtake you and do not give your ears to those who have gone astray. If you do not do so I shall recall to you whatever you have forgotten, because you are a man living in ease and luxury.1 Satan has taken you in his clutches, has secured his wishes in you and has taken complete control of you like your soul and blood.

وَكَيْفَ أَنْتَ صَانِعٌ إِذَا تَكَشَّفَتْ عَنْكَ جَلاَبِيبُ مَا أَنْتَ فِيهِ مِنْ دُنْيَا قَدْ تَبَهَّجَتْ بِزِينَتِهَا، وَخَدَعَتْ بِلَذَّتِهَا، دَعَتْكَ فَأَجَبْتَهَا، وَقَادَتْكَ فَاتَّبَعْتَهَا، وَأَمَرَتْكَ فَأَطَعْتَهَا، وَإِنَّهُ يُوشِكُ أَنْ يَقِفَكَ وَاقِفٌ عَلَى مَا لاَ يُنْجيِكَ مِنْهُ مِجَنٌّ، فَاقْعَسْعَنْ هذَا الاْمْرِ، وَخُذْ أُهْبَةَ الْحِسَابِ، وَشَمِّرْ لِمَا قَدْ نَزَلَ بِكَ، وَلاَ تُمَكِّنِ الْغُوَاةَ مِنْ سَمْعِكَ، وَإِلاَّ تَفْعَلْ أُعْلِمْكَ مَا أَغْفَلْتَ مِنْ نَفْسِكَ، فَإِنكَ مُتْرَفٌ قَدْ أَخَذَ الشَّيْطَانُ مِنْكَ مَأْخَذَهُ، وَبَلَغَ فِيكَ أَمَلَهُ، وَجَرَى مِنْكَ مَجْرَى الرُّوحِ وَالدَّمِ

O Mu'awiyah, when were you all protectors of the ruled and guardians of the affairs of the people? Without any forward step or conspicuous distinction? We seek Allah's protection against the befalling of previous misfortunes, and I warn you lest you continue being deceived by desires and your appearance becomes different from your innerself.

وَمَتَى كُنْتُمْ يَا مُعَاوِيَةُ سَاسَةَ الرَّعِيَّةِ، وَوُلاَةَ أَمْرِ الاْمَّةِ ؟ بِغَيْرِ قَدَم سَابِق، وَلاَ شَرَف بَاسِق، وَنَعُوذُ بِاللهِ مِنْ لُزومِ سَوَابِقِ الشَّقَاءِ، وَأُحَذِّرُكَ أَنْ تَكُونَ مُتَمادِياً فِي غِرَّةِ الاْمْنِيَّةِ، مُخْتَلِفَ الْعَلاَنِيَةِ والسَّرِيرَةِ

You have called me to war. Better to leave the people on one side, come out to me and spare both the parties from fighting so that it may be known who of us has a rusted heart, and covered eyes. I am Abu'l-Hasan who killed your granfather2 your brother3 and your uncle4 by cutting them to pieces on the day of Badr. The same sword is with me and I meet my adversary with the same heart. I have not altered the religion nor put up any new prophet. I am surely (treading) on that very highway which you had willingly foresaken (in the beginning) and then adopted per force.

وَقَدْ دَعَوْتَ إِلَى الْحَرْبِ، فَدَعِ النَّاسَ جَانِباً وَاخْرُجْ إِلَيَّ، وَأَعْفِ الْفَرِيقَينِ مِنَ الْقِتَالِ، لِتَعْلَمَ أيُّنَا الْمَرِينُ عَلَى قَلْبِهِ، وَالْمُغَطَّى عَلَى بَصَرِهِ! فَأَنَا أَبُو حَسَن قَاتِلُ جَدِّكَ وَخَالِكَ وأَخِيكَ شَدْخاً يَوْمَ بَدْر،ذلكَ السَّيْفُ مَعِي، وَبِذلِكَ الْقَلْبِ أَلْقَى عَدُوِّي، مَا اسْتَبْدَلْتُ دِيناً، وَلاَ اسْتَحْدَثْتُ نَبِيّاً، وَإنِّي لَعَلَى الْمِنْهَاجِ الَّذِي تَرَكْتُمُوهُ طَائِعِينَ، وَدَخَلْتُمْ فِيهِ مُكْرَهِينَ

You think you have come out seeking to revenge 'Uthman's blood. Certainly, you know how 'Uthman's blood was shed. If you want to avenge it, avenge it there. It is as though I see that when war is cutting you with its teeth you cry like camels crying under a heavy load. And it is as though I see your party bewildered by the incessant striking of swords, occurrence of death and

falling of bodies after bodies, calling me towards the Qur'an5 although they would themselves be either unbelievers, deniers of truth or breakers of allegiance after swearing it.

وَزَعَمْتَ أَنَّكَ جِئْتَ ثَائراً بِدَمِ عُثْمانَ، وَلَقَدْ عَلِمْتَ حَيْثُ وَقَعَ دَمُ عُثْمانَ فَاطْلُبْهُ مِنْ هُنَاكَ إِنْ كُنتَ طَالباً، فَكَأَنِّي قدْ رَأَيْتُكَ تَضِجُّ مِنَ الْحَرْبِ إِذَا عَضَّتْكَ ضَجِيجَ آلْجِمَالِ بِالاْثْقَالِ، وَكَأَنِّي بِجَمَاعَتِكَ تَدْعُونِي جَزَعاً مِنَ الضَّرْبِ الْمُتَتَابِعِ، وَالْقَضَاءِ الْوَاقِعِ، وَمَصَارِعَ بَعْدَ مَصَارِعَ، إِلَى كِتَابِ اللهِ، وَهِيَ كَافِرةٌ جَاحِدَهٌ، أَوْ مُبَايِعَةٌ حَائِدَةٌ

Notes

1. This is in reference to the verse: We sent no warner into any city except its man who lived at ease

said, "We disbelieve in the Message you have been sent with." (Qur'an, 34:34).

2. 'Utbah ibn Rabi'ah.

3. Hanzalah ibn Abi Sufyan.

4. al-Walid ibn 'Utbah.

5. This prophecy of Amir al-mu'minin is about the battle of Siffin. Herein he has depicted the whole picture in very few words. Thus, on one side Mu'awiyah was bewildered on account of the attacks of the Iraqis and was thinking to run away, and on the other, his army was crying under the constant onslaught of death, and, eventually, when there was no way of escape, they raised the Qur'an on spears and shouted for peace. By this device, the remaining persons saved their lives.

"This prophecy" as lbn Abi'l-Hadid al-Mu'tazili says, "is either true prophetic keen eye of Amir al-mu'minin which is really a significant power,or it is an information through knowledge of the unknown ('ilmu'l -ghayb) which is too most significant and wonderful. However, both cases are in the state of extreme significance and wonderfulness."

Ibn Abi'l-Hadid has further quoted the same prophecy from other letters of Amir al-mu'minin to Mu'awiyah. (Sharh Nahjul Balaghah al-balaghah, vol.15, pp.83-85)

This prophecy cannot be attributed to imagination, guessing or the drawing of inference from events, nor can these details be ascertained by wit or far-reaching intelligence. Only he can disclose them whose source of information is either the Prophet's own revelation-bearing tongue or Divine inspiration.

Letter 11: Given to the contingent sent to confront the enemy.

Part of instructions to his marshal when Imam Ali (a) sent him to a battle1

ومن وصية

وصّى بها(عليه السلام) جيشاً بعثه إلى العدو

When you proceed towards the enemy or he proceeds towards you, the position of your force should be on the approaches high ground or on the edges of mountains or the bends of rivers, so that it may serve you as a help and a place to return to. Your encounter should be from one side or two sides.

Place watchers on the peaks of mountains and the raised sides of the high ground so that the enemy may not approach you from any place, whether of danger or safety. And know that the vanguard of an army serves as their eyes, and the eyes of the vanguard are their informers. Beware of dispersal. When you halt do so together and when you move you should move together. When night comes fix your spears in a circle and do not sleep except for dozing or napping.

فَإذَا نزَلتُمْ بِعَدُوّ أَوْ نَزَلَ بِكُمْ، فَلْيَكُنْ مُعَسْكَرُكُمْ فِي قُبُلِ الاْشْرَافِ، أَوْ سِفَاحِ الْجِبَالِ، أَوْ أثْنَاءِ الاْنْهَارِ، كَيْما يَكُونَ لَكُمْ رِدْءاً، وَدُونَكُمْ مَرَدّاً، وَلْتَكُنْ مُقَاتَلَتُكُمْ مِنْ وَجْه وَاحِد أَوِ اثْنيْنِ، واجْعَلُوا لَكُمْ رُقَبَاءَ فِي صَيَاصِي الْجِبَالِ، وَمَنَاكِبِ الْهِضَابِ، لِئَلاَّ يَأْتِيَكُمُ الْعَدُوُّ مِنْ مَكَانِ مَخَافَة أَوْ أَمْن. وَاعْلَمُوا أَنَّ مُقَدِّمَةَ الْقَومِ عُيُونُهُمْ، وَعُيُونَ الْمُقَدِّمَةِ طَلاَئِعُهُمْ

وَإِيَّاكُمْ وَالتَّفَرُّقَ، فَإِذَا نَزَلْتُمْ فَانْزِلُوا جَمِيعاً، وَإذا ارْتحَلْتُمْ فَارْتَحِلُوا جَمِيعاً، وَإِذَا غشِيكُمُ اللَّيْلُ فَاجْعَلُوا الرِّمَاحَ كِفَّةً، وَلاَ تَذُوقُوا النَّوْمَ إِلاَّ غِرَاراً أَوْ مَضْمَضَةً

Notes

1. When Amir al-mu'minin put Ziyad ibn an-Nadr al-Harithi and Shurayh ibn Hani al-Harithi in command of contingents of eight thousand and four thousand strong at the camp of an-Nukhaylah and ordered them to advance towards Syria (ash-Sham), some dispute arose between them about their ranks, of which they apprised Amir al-mu'minin and wrote letters of complaints about each other. In reply, Amir al-mu'minin wrote to them that when they marched jointly the command of the whole force would be with Ziyad ibn an-Nadr al-Harithi and when they marched separately each would be in command of the force over which he had been placed.

In this letter Amir al-mu'minin also wrote for them certain instructions. Here as-Sayyid ar-Radi has taken down only the portion containing the instructions. These instructions are not only useful as concerns the strategies of fighting of those days, but their utility and importance in bringing out the principles of fighting in these days also is undeniable. These instructions are that at the time of encounter with the enemy the forces should be encamped on the tops of mountains and turns of rivers, because in this way the low areas of the rivers would serve as trenches and the peaks of mountains as the walls of the fortress and thus it would be possible to feel secure and face the enemy from the other side. Secondly, that tile attack should be from one side or at the most from two sides, because by distribution of the entire force on several fronts weakness would inevitably arise. Thirdly, that the watchers should be put in position on the tops of high ground and the peaks of mountains so that they may give warning before the attack. Sometimes it happens that instead of attacking from the expected side the enemy attacks from a different side.

Therefore, if watchers are in position in high places they will detect the enemy from the cloud of dust seen from a distance.

To clarify the useful aspect of these instructions Ibn Ahi'l-Hadid has recorded (in vol.15, p.91) a historical incident that when Qahtabah (ibn Shabib at-Ta'i) encamped in a village after leaving Khurasan, he and Khalid ibn Barmak went and sat on the top of a nearby hill. No sooner had they sat down than Khalid noticed flocks of deer coming running from the forest. On seeing this he said to Qahtabah, "O' commander, get up and announce to the army that they should at once fall in line and takeup arms." Hearing this, Qahtabah was startled and stood up but looking hither and thither said, "I do not see the enemy's men anywhere." He replied, "O' Amir, this is not the time that should be lost in conversation. You see these deer which are proceeding towards the people, leaving their abodes. This means that the army of the enemy is marching from their rear." Consequently, he ordered his army to get ready. As soon as the army got ready the noise of horses' hoofs was heard and within moments the enemy was on them. Since they had prepared themselves for defence in time, they defended themselves against the enemy thoroughly. Now, if Khalid had not been at such a height and had not acted with such sagacity, the enemy would have attacked them unawares and annihilated them. Fourthhly, that the reconnaissance should be spread here and there, so that they can be aware of the movements and intentions of the enemy, and thereby foil his plans. Fifthly, that when the army camps it should camp together and when it moves it should move together so that the enemy does not attack you in a state of dispersal and overpower you easily. Sixthly, that at night the guard should be formed by fixing spears in a circle in the ground so that if the enemy attacks in the night, it is possible to prepare for defence by taking up arms at once and if the enemy showers arrows that too can be defied. Seventhly, that deep sleep should be avoided lest you remain unaware of the enemy's approach and he succeed in attacking you before you get ready.

Letter 12: to Ma'qil ibn Qays ar-Riyahi

When Imam Ali (a) sent an expedition of 3000 soldiers under Ma'qil bin Qays Riyahi against the Syrians, he issued the following instructions.

ومن وصيته (عليه السلام)

لمعقل بن قيس الرياحي

حين أنفذه إلى الشام في ثلاثة آلاف مقدّمةً له

Fear Allah before Whom attendance is inevitable, and with other than Whom there is no meeting. Do not fight except with those who fight you. Travel in the two cool periods (i.e., morning and evening). Let the men have a midday sleep. March easily and do not travel during the early night for Allah has made it for resting and has ordained it for staying, nor for journeying. Therefore, give rest to your body in the night and let your carrier-beasts also rest.

When you are sure that morning has appeared and when dawn has dawned, commence your journey with Allah's blessings. If and when you face the enemy stand in the midst of your comrades. Do not get too near the foe like one who wants to commence the fighting, nor remain too distant like one who is afraid of action, till you receive my orders. Hatred for them should not lead you to fight before inviting them (to guidance) and exhausting your pleas before them.

اتَّقِ اللهَ الَّذِي لاَبُدّ لَكَ مِنْ لِقَائِهِ، وَلاَ مُنْتَهَى لَكَ دُونَهُ، وَلاَ تُقَاتِلَنَّ إِلاَّ مَنْ قَاتَلَكَ، وَسِرِ الْبَرْدَيْنِ،غَوِّرْ بِالنَّاسِ، وَرَفِّهْ فِي السَّيْرِ، وَلاَ تَسِرْ أَوَّلَ اللَّيْلِ، فَإِنَّ اللهَ جَعَلَهُ سَكَناً، وَقَدَّرَهُ مُقَاماً لاَ ظَعْناً، فَأَرِحْ فِيهِ بَدَنَكَ، وَرَوِّحْ ظَهْرَكَ، فَإِذَا وَقَفْتَ حِينَ يَنْبَطِحُ السَّحَرُ، أَوْ حِينَ يَنْفَجِرُ الْفَجْرُ، فَسِرْ عَلَى بَرَكَةِ اللهِ، فَإِذَا لَقِيتَ الْعَدُوَّ فَقِفْ مِنْ أَصْحَابِكَ وَسَطاً، وَلاَ تَدْنُ مِنَ الْقَوْمِ دُنُوَّ مَنْ يُريدُ أَنْ يُنْشِبَ الْحَرْبَ، وَلاَ تَبَاعَدْ منهم تَبَاعُدَ مَنْ يَهَابُ الْبَأْسَ، حَتَّى يَأْتِيَكَ أَمْرِي، وَلاَ يَحْمِلَنَّكُمْ شَنَآنُهُمْ عَلَى قِتَالِهِمْ، قَبْلَ دُعَائِهِمْ وَالاْعْذَارِ إِلَيْهِمْ

Letter 13: To two of the officers in his army

ومن كتاب له (عليه السلام)

إلى أميرين من أُمراء جيشه

I have placed Malik1 ibn al-Harith al-Ashtar in command over you and over all those under you. Therefore, follow his commands and take him as the armour and shield for yourselves, because he is one of those from whom I have no fear of weakness nor any mistake, nor laziness where haste is more appropriate, nor haste where slackness is expected of him.

وَقَدْ أَمَّرْتُ عَلَيْكُمَا وَعَلى مَنْ فِي حَيِّزِكُمَا مَالِكَ بْنَ الْحَارثِ الاْشْترِ، فَاسْمَعَا لَهُ وَأَطِيعاً، واجْعَلاَهُ دِرْعاً وَمِجَنّاً، فَإِنّهُ مِمَّنْ لاَ يُخَافُ وَهْنُهُ، وَلاَ سَقْطَتُهُ، وَلاَ بُطْؤُهُ عَمَّا الاْسْرَاعُ إِلَيْهِ أَحْزَمُ، وَلاَ إِسْرَاعُهُ إِلَى مَا الْبُطءُ عَنْهُ أَمْثَلُ

Notes

1. When Amir al-mu'minin sent a vanguard contingent twelve thousand strong under Ziyad ibn an-Nadr al-Harithi and Shurayh ibn Ham al-Harithi to Syria, on the way, near Sur ar-Rum, they encountered with Abu'l-A'war ('Amr ibn Sulayman) as-Sulami who was camping there with a contingent of the Syrians. Both of them informed Amir al-mu'minin of this through al-Harith ibn Jumhan al-Ju'fi, whereupon he sent Malik ibn al-Harith al-Ashtar as the Officer-in-command and wrote this letter to inform them. The brief but comprehensive words in which Amir al-mu'minin has mentioned Malik al-Ashtar in this letter gives an indication of his intelligence, sagacity, courage, daring, expanse and versatility in the art of war and his personal greatness and importance.

Letter 14: To his soldiers before the Battle of Siffin

Given to the army before the encounter with the enemy at Siffin1

ومن وصيّته (عليه السلام)

لعسكره قبل لقاء العدو بصفّين

Do not fight them unless they initiate the fighting, because, by the grace of Allah, you are in the right and to leave them till they begin fighting will be another point from your side against them. If, by the will of Allah, the enemy is defeated then do not kill the runner away, do not strike a helpless person, do not finish off the wounded. Do not inflict pain on women even though they may attack your honour with filthy words and abuse your officers, because they are weak in character, mind and intelligence. We have been ordered to desist from them although they may be unbelievers. Even in the pre-Islamic (al-jahiliyyah) period if a man struck a woman with a stone or a stick he was rebuked along with his offspring after him.

لاَ تُقَاتِلُوهُمْ حَتَّى يَبْدَأُوكُمْ، فَإِنَّكُمْ بِحَمْدِ اللهِ عَلَى حُجَّة، وَتَرْكُكُمْ إِيَّاهُمْ حَتَّى يَبْدَأُوكُمْ حُجَّةٌ أُخْرَى لَكُمْ عَلَيْهِمْ، فَإذَا كَانَتِ الْهَزِيمَةُ بِإذْنِ اللهِ فَلاَ تَقْتُلُوا مُدْبِراً، وَلاَ تُصيِبُوا مُعْوِراً، وَلاَ تُجْهِزُوا عَلَى جَرِيح،لاَ تَهِيجُوا النِّسَاءَ بِأَذىً، وَإِنْ شَتَمْنَ أَعْرَاضَكُمْ، وَسَبَبْنَ أُمَرَاءَكُمْ، فَإِنَّهُنَّ ضَعِيفَاتُ الْقُوَى وَالاْنْفُسِ وَالْعُقُولِ، إِنْ كُنَّا لَنُؤْمَرُ بِالْكَفِّ عَنْهُنَّ وَإِنَّهُنَّ لَمُشْرِكَاتٌ، وَإِنْ كَانَ الرَّجُلُ لَيَتَنَاوَلُ الْمَرْأَةَ فِي الْجَاهِلِيَّةِ بِالْفِهْرِ أَوِ الْهِرَاوَةِ فَيُعَيَّرُ بِهَا وَعَقِبُهُ مِنْ بَعْدِهِ

Notes

1. The responsibility for the war and fighting that took place between Amir al-mu'minin and Mu'awiyah lies solely on Mu'awiyah because he brought about the war by laying the wrong blame for 'Uthman's blood on Amir al-mu'minin, although the real facts about the causes of 'Uthman's killing and by whom he was killed were not unknown to him. But since there was no way for him to achieve his end save by creating an occasion for war, he entered into war to retain his authority which was evidently offensive and which cannot by any means be considered as permissible, because revolt and rebellion against the rightful Imam is unlawful according to the general consensus of Muslims. Thus, Abu Zakariyya Yahya ibn Sharaf an-Nawawi (631/1233-676/1277) writes:

Do not fight against those in authority in matters of governance, nor raise objections against them except when you observe them committing things which you know are definitely against Islam. If you see them doing such things regard it bad for them and speak the truth wherever you may be, but rising against them or fighting is prohibited by the consensus of Muslims. (Sharh Sahih Muslim, vol.2, p.125. In agreement with this view, see also, al-Qadi Abu Bakr Muhammad ibn at-Tayyib al-Baqillani [338/950 - 403/1013], the Ash'arite great scholar, in at- Tamhid, p.186; and Sa'du'd-Din Mas'ud ibn 'Umar at-Taftazani [712/1312 - 793/1390] in Sharh al-Maqasid, vol.2, p.272)

Muhammad ibn 'Abd al-Karim ash- Shahrastani writes:

Whoever rises against the true Imam, by the unanimity of opinion of the (Muslim) community, is known as a Kharijite, the deviator. The same is the case of rising, during the days of the companions, against the rightful Imams, or even after them against those who followed them in virtue. (al-Milal wa'n-nihal, vol.1, p.114)

There is no doubt that Mu'awiyah's action was the result of uprising and revolt, and to take up arms for the purpose of stopping the advance of the one who revolts is not to be regarded as being against any code of peacefulness or peace-loving. Rather, it is a natural right of the oppressed; and if he is deprived of this right then there will remain no way of preventing oppression and tyranny or of safeguarding rights in the world. That is why Allah has permitted taking up arms against rebels. Thus, Allah says:

And if two parties of the believers fall into a quarrel (among themselves), restore ye peace between them two; but if one of the two transgresseth against the other, (then) fight ye (all against) that which transgresseth until it complieth with the command of Allah; and if it complieth then restore ye peace between the two with justice, and act ye justly; Verily, Allah loveth the just ones. (Qur'an, 49:9)

It was the first plea to which Amir al-mu'minin pointed out by saying, "By the Grace of Allah you are in the right," but even after exhaustion of this plea he prevented his army from taking the initiative in fighting, because he wished that the initiative should not be from his side and that he should take up the sword only in defence. Consequently, when all his effort for peace and tranquility proved futile and the enemy took the step towards war, this was the second argument in their favour, after which Amir al-mu'minin could not be blamed for getting ready to fight, nor accused of aggressive action. It was rather an obligation to stop oppression and tyranny that he had to discharge and which Allah has permitted in plain words. Thus, Allah's command is that:

And fight in the cause of Allah (against) those who fight you but be not aggressive; for verily Allah loveth not the aggressors. (Qu'an, 2:190)

Besides, fighting against Amir al-mu'minin means fighting against the Prophet, as the Prophet's saying: "O' 'Ali, your peace is my peace and your war is my war" (Ibn al-Maghazili, al-Manaqib, p.5; Ibn Abi'l-Hadid, vol.18, p.24). In this way whatever punishment should be for fighting against the Prophet should be for fighting against Amir al-mu'minin. For him who wages war against the Prophet, Allah has laid down the following punishment.

To recompense of those who war against Allah and His Apostle, and strive in the land, spreading mischief (therein), is only that they be slain or crucified or their hands and their feet should be cut off, from the opposite sides, or be banished from the land; This for them shall be the disgrace in this world, and for them, in the hereafter, shall be a great torment. (Qur'an, 5:33)

Apart from this, the instructions that Amir al-mu'minin issued in connection with the war, namely that no runner away or wounded should be molested, are so high from the moral point of view that they can be regarded as a sublime specimen of moral values and the high standard of Islamic fighting. Then, these instructions were not confined to mere words but Amir al-mu'minin followed them to the letter, and ordered others also to follow them strictly. He did not, on any occasion, tolerate the chasing of a runner away, attack the helpless or molest women, in fact, on the battlefield of Jamal, where the command of the opposite force was with a woman, he did not change his principle. After the defeat and vanquishment of the foe he gave proof of his high character and sent 'A'ishah to Medina under guard. Had there been someone other than Amir al-mu'minin he would have proposed the same punishment as that which ought to be awarded for such a step! Thus, Ibn Abi'l-Hadid has written:

What she did with Amir al-mu'minin, if she had done the same with (Caliph) 'Umar and had spread rebellion against him among the people, he would , after securing victory over her, have killed her and cut her into pieces, but Amir al-mu'minin was very forbearing and large-hearted .(Sharh Nahjul Balaghah al-balaghah, vol.17, p.254)

Letter 15: His invocation to Allah whenever he faced an enemy.

Made by Amir al-mu'minin when he used to face the enemy

وكان (عليه السلام) يقول إذا لقى العدوّ محارباً :

O My God! Hearts are drawn to You, necks stretch (towards You), eyes are fixed (on You), steps are in motion (towards You) and bodies have turned lean. O My God! Hidden animosity has become manifest and the cauldrons of malice are boiling.

اللَّهُمَّ إِلَيْكَ أَفْضَتِ الْقُلُوبُ، وَمُدَّتِ الاْعْنَاقُ، وَشَخَصَتِ الاْبْصَارُ، وَنُقِلَتِ الاْقْدَامُ، وَأُنْضِيَتِ الاْبْدَانُ. اللَّهُمَّ قَدْ صَرَّحَ مَكْنُونُ الشَّنَآنِ، وَجَاشَتْ مَرَاجِلُ الاْضْغَانِ

O My God! We complain to You of the absence of our Prophet, the numerousness of our enemy and the diffusion of our passions.

Our Lord! Decide between us and between our people with truth, and You are the Best of Deciders. (Qur'an, 7:89)

اللَّهُمَّ إِنَّا نَشْكُوا إِلَيكَ غَيْبَةَ نَبِيِّنَا، وَكَثْرَةَ عَدُوِّنَا، وَتَشَتُّتَ أَهْوَائِنَا

(رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ)

Letter 16: His advice to his followers during a battle

He used to give to his followers at the time of battle

وكان يقول (عليه السلام)

لاصحابه عند الحرب

The retreat after which return is intended and the withdrawal after which attack is in view should not make you unhappy. Do justice with the swords (allow your swords to do their duties). Keep ready a place for the falling of bodies (of your foe); prepare yourselves for hurling strong spears and striking swords with full force, and keep your voices down as that keeps off cowardice.

لاَ تَشْتَدَّنَّ عَلَيْكُمْ فَرَّةٌ بَعْدَهَا كَرَّةٌ، وَلاَ جَوْلَةٌ بَعْدَهَا حَمْلَةٌ، وَأَعْطُوا السُّيُوفَ حُقُوقَهَا، وَوَطِّئُوا لِلْجُنُوبِ مَصَارِعَهَا، وَاذْمُرُوا أَنْفُسَكُمْ عَلَى الطَّعْنِ الْدَّعْسِيِّ، وَالضَّرْبِ الطِّلَحْفِيِّ، وَأَمِيتُوا الاْصْوَاتَ، فإِنَّهُ أَطْردُ لِلْفَشَلِ

By Him Who broke open the seed (for growing) and created living beings, they had not accepted Islam but they had secured safety (by verbally professing it) and had hidden their misbelief. Consequently when they found helpers for their misbelief they disclosed it.

[فـ] والَّذِي فَلَقَ الْحَبَّةَ، وَبَرَأَ النَّسَمَةَ، مَا أَسْلَمُوا وَلَكِنِ اسْتَسْلَمُوا، وَأَسَرُّوا الْكُفْرَ، فَلَمَّا وَجَدُوا أَعْوَاناً عَلَيْهِ أَظْهَرُوهُ

Letter 17: In reply to a letter from Mu'awiyah

In reply to a letter from Mu'awiyah1

ومن كتاب له (عليه السلام)

إلى معاوية، جواباً عن كتاب منه

As for your demand to me to (hand over) Syria, I cannot give you today what I denied you yesterday. As regards your saying that the war has eaten up Arabia save its last breath, you should know that he whom right has eaten up goes to Paradise and he whom wrong has eaten up goes to Hell. As for our equality in (the art of) war and in (numbers of) men, certainly you cannot be more penetrating in doubtfulness (of belief) than I am in certainty (of belief), and the people of Syria are not more greedy for this world than the people of Iraq are for the next world.

وَأَمَّا طَلَبُكَ إِلَيَّ الشَّامَ، فَإِنِّي لَمْ أَكُنْ لاِعْطِيَكَ الْيَوْمَ مَا مَنَعْتُكَ أَمْسِ. وَأَمَّا قَوْلُكَ: إِنَّ الْحَرْبَ قَدْ أَكَلَتِ الْعَرَبَ إِلاَّ حُشَاشَاتِ أَنْفُس بَقِيَتْ، فَمَنْ أَكَلَهُ الْحَقُّ فَإِلَى الْجَنَّةِ،مَنْ أَكَلَهُ الْبَاطِلُ فَإِلَى النّارِ. وَأَمَّا اسْتِوَاؤُنَا فِي الْحَرْبِ والرِّجَالِ، فَلَسْتَ بِأَمْضَى عَلَى الشَّكِّ مِنِّي عَلَى الْيَقِينِ، وَلَيْسَ أَهْلُ الشَّامِ بِأَحْرَصَ عَلَى الدُّنْيَا مِنْ أَهْلِ الْعِرَاقِ عَلَى الاْخِرَةِ

As for your saying that both of us are sons of 'Abd Manaf, it is no doubt so, but Umayyah cannot be like Hashim, nor Harb like Abd al-Muttalib, nor can Abu Sufyan be like Abu Talib. The muhajir (immigrant) cannot be a match for him who was set free (on the day of fall of Mecca), nor can one of pure descent be a match for him who has been adopted, nor the pursuer of truth be a match of the adherent to wrong, nor a believer be a match for a hypocrite. How bad are the successors who go on following their predecessors who have fallen in the fire of Hell!

وَأَمَّا قَوْلُكَ: إِنَّا بَنُو عَبْدِ مَنَاف، فَكَذلِكَ نَحْنُ، وَلكِنْ لَيْسَ أُمَيَّةُ كَهَاشِمَ، وَلاَ حَرْبٌ كَعَبْدِ الْمُطَّلِبِ، وَلاَ أَبُوسُفْيَانَ كَأَبِي طَالِب، وَلاَ المُهَاجرُ كَالطَّلِيقِ، وَلاَ الصَّرِيحُ كَاللَّصِيقِ، وَلاَ الْـمُحِقُّ كَالْمُبطِلِ، وَلاَ الْمُؤْمِنُ كَالمُدْغِلِ، وَلَبِئْسَ الْخَلَفُ خَلَفٌ يَتْبَعُ سَلَفاً هَوَى فِي نَارِ جَهَنَّمَ

Besides that, we also have the distinction of prophethood among us, by virtue of which we subdued the strong and raised up the down-trodden. When Allah made Arabia enter (the fold of) His religion, and the people submitted to it willingly or unwillingly, you were among those who entered the religion either from greed or from fear, at a time when those who had gone first had preceded and the first muhajirun had acquired their (peculiar) distinction. Now, do not allow Satan have a share with you nor let him have his sway over you; and that is an end to the matter.

وَفِي أَيْدِينَا بعْدُ فَضْلُ النُّبُوَّةِ الَّتِي أَذْلَلْنَا بِهَا الْعَزِيزَ، وَنَعَشْنَا بِهَا الذَّلِيلَ. وَلَمَّا أَدْخَلَ اللهُ الْعَرَبَ فِي دِينِهِ أَفْوَاجاً، وَأَسْلَمَتْ لَهُ هذِهِ الاْمَّةُ طَوْعاً وَكَرْهاً، كُنْتُمْ مِمَّنْ دَخَلَ فِي الدِّينِ: إِمَّا رَغْبَةً وَإِمَّا رَهْبَةً، عَلَى حِينَ فَازَ أَهْلُ السَّبْقِ بِسَبْقِهِمْ، وَذَهَبَ الْمُهَاجِرُونَ الاْوَّلُونَ بِفَضْلِهِمْ. فَلاَ تَجْعَلَنَّ لِلشَّيْطَانِ فِيكَ نَصِيباً، وَلاَ عَلَى نَفْسِكَ سَبِيلاً، وَالسَّلاَمُ

Notes

1. During the battle of Siffin, Mu'awiyah thought of again demanding the province of Syria from Amir al-mu'minin and to play such a trick as to succeed in his designs. In this connection, he consulted 'Amr ibn al-'As. But the latter did not agree with this idea and said, "O' Mu'awiyah, think a little, what effect will this writing of yours have on 'Ali? How can he fall in this trap by your persuasion." On this Mu'awiyah said, "We are all descendants of 'Abd Manaf. What difference is there between 'Ali and me that he may score over me and I may not succeed in deceiving him?" 'Amr ibn al-'As said, "If you think so, then write and see (the outcome)." Mu'awiyah therefore wrote a letter to Amir al-mu'minin wherein he made a demand for Syria and also wrote: "We are descendants of 'Abd Manaf. There is no distinction of one over the other among us." Then, Amir al-mu'minin wrote this letter in reply and mentioning his own predecessors along with those of Mu'awiyah disproved his contention of equality. Although the origin of both was the same and the paternal chain of both joined at 'Abd Manaf, the progeny of 'Abd Shams was the source of all evil in morality and character and was involved in heresy and vice whereas the house of Hashim was the worshipper of one God and kept aloof from idolatory. If the branches growing out of the same root bear both flowers as well as thorns, then both cannot be deemed equal. Consequently, it does not need any detailed explanation to show that Umayyah and Hashim, Harb and 'Abd al-Muttalib and Abu Sufyan and Abu Talib were not match of each other from any angle. This is not denied by any historian nor by any biographer. In fact, after this reply even Mu'awiyah did not dare refute it, because the fact could be concealed that after 'Abd Manaf it was Hashim alone who possessed conspicuous prestige among the Quraysh, and the most important positions with relation to the Ka'bah namely siqayah (i.e., the superintendence of the water-supply, especially with a veiw to the needs of pilgrims) and rifadah (provisioning of pilgrims) was assigned to him. As such, at the time of hajj, caravan after caravan used to come and stay with him and he was such a generous host to them that those who partook of his generosity and benevolence would praise him for long thereafter.

The worthy son of this very large-hearted and courageous father was 'Abd al-Muttalib whose name was Shaybah and surname was Sayyidu'l-Batha' (the Chief of the Valley of Mecca). He was the successor to the distinction of Abraham's line and owner of the greatness and chiefdom of Quraysh. The high courage and far-sightedness showed by him before Abraham is a shining star of the family of 'Abd Manaf.'Abd Manaf was a pearl and 'Abd al-Muttalib was the lustre of the pearl.

'Abd al-Muttalib's son was Ahu Talib whose lap served as the cradle for 'Abdullah's orphan child and the training place of the Prophet. He brought up the Prophet in his care, and shielded him against his enemies. To compare Abu Sufyan, Harb and Umayyah with them or to regard them as their matches is the same as to close one's eyes to the lustre of light and to regard it as darkness.

After recounting this geneological difference the next point of distinction that Amir al-mu'minin has described is that he himself is a muhajir (immigrant from Mecca) while Mu'awiyah is a taliq (i.e., one of those whom the Prophet had spared on the day of fall of Mecca). Therefore, when the Prophet entered Mecca victorious he enquired from the Quraysh how they thought he would deal with them, and all said that being a generous son of a generous father they expected only good from him, whereupon the Prophet said, "Go away, you have all been spared." That is, "you did deserve to be detained as slaves but as a mark of obligation you have been left free." These spared ones included Mu'awiyah and Abu Sufyan also. Thus, Ibn Abi'l-Hadid and ash-Shaykh Muhammad 'Abduh have recorded the following note in their annotations to this letter "Abu Sufyan and Mu'awiyah both were among the spared ones." (Ibn Abi'l-Hadid, vol.17, p.119;'Abduh, vol.3, p.17)

The third point of distinction is that Amir al-mu'minin's lineage is pure and clear and there is no doubtful point anywhere. As against this, for Mu'awiyah he has used to the word "lasiq". Men of letters have given lasiq to mean "One who is attributed to other than his father." In this connection, the first doubt that is entertained about Umayyah is whether he was the son of 'Abd Shams or only his slave who began to be known as his son because of having been brought up by him. Thus, al-'Allamah al-Majlisi has related from Kamil al-Baha'i that: Umayyah was a Byzantinian slave of 'Abd Shams. When he found him intelligent and sagacious he freed him and adopted him as hisson, as a result of which he began to be called Umayyah son of 'Abd Shams, as Zayd (ibn al-Harithah) was called Zayd ibn Muhammad before the verse was revealed (to prohibit it).(Bihar al-anwar, 1st ed., vol.8, p.383)

The second doubt in the Umayyad lineage is whether Harb who is known as the son of Umayyah was really his son or a slave brought up by him. In this connection, Ibn Abi'l-Hadid has quoted from Abu'l-Faraj al-Isbahani's book that:

Mu'awiyah enquired from the lineage expert Daghfal (Ibn Hanzalah) whether he had seen 'Abd al-Muttalib and he replied in the affirmative.He further enquired how he found him and Daghfal replied, "He was prestigious, handsome and a man of open forehead, while his face bore the brightness of Prophethood." Then, Mu'awiyah enquired whether he had seen Umayyah ibn 'Abd Shams also, and he replied that he had seen him too. He enquired how he found him and he replied, "Weak bodied, bent stature and blind in the eyes. In front of him was his slave Dhakwan who led here and there." Mu'awiyah said it was his son Abu 'Amr (Harb) whereupon he said, "You say so but the Quraysh only know that he was his slave." (al-Aghani, vol.1, p.12; Sharh Nahjul Balaghah al-balaghah, vol.17, pp.231-232)

In this connection, the third doubt is about Mu'awiyah himself. Thus Ibn Abi'l-Hadid has written that:

Mu'awiyah's mother Hind led a life of vileness and immorality. az-Zamakhshari (Abu'l-Qasim Mahmud ibn 'Umar [467/1075- 538/1144]) has written in his book Rabi'u 'l-abrar that Mu'awiyah's parentage was traced back to four persons who were: Musafir ibn Abi 'Amr, 'Umarah ibn al-Walid ibn al-Mughirah, al-'Abbas ibn 'Abd al-Muttalib and as-Sabbah (a singer for 'Umarah). (Sharh Nahjul Balaghah al-balaghah, vol.1, p.336)

The fourth point of distinction that Amir al-mu'minin has stated is that he himself was the devotee of right while Mu'awiyah was the devotee of wrong and this fact needs no proof, for the whole life of Mu'awiyah was spent in suppressing right and hankering after wrong. No where is his step seen advancing towards right.

The fifth distinction that Amir al-mu'minin has mentioned is that he himself was a believer whereas Mu'awiyah was a mischief-monger and a hypocrite. Just as there can be no doubt about Amir al-mu'minin's belief, there can be no doubt about Mu`awiyah's mischief-mongering and hypocricy. Thus, Amir al-mu'minin has exposed his hypocricy in the earlier writing in these words.

These people had not accepted Islam but they had secured safety by verbally professing it and had hidden their misbelief. Consequently, when they found helpers for their mischief they disclosed it.

Letter 18: To `Abdullah ibn al- `Abbas, his Governor of Basrah

ومن كتاب له (عليه السلام)

إلى عبد الله بن العباس وهو عامله على البصرة

You should know that Basrah is the place where Satan descends and mischiefs happen. Keep the people of this place pleased with good treatment and remove the knots of fear from their hearts.

وَاعْلَمْ أَنَّ الْبَصْرَةَ مَهْبِطُ إِبْلِيسَ، وَمَغْرِسُ الْفِتَنِ، فَحَادِثْ أَهْلَهَا بِالاْحْسَانِ إِلَيْهِمْ، وَاحْلُلْ عُقْدَةَ الْخَوْفِ عَنْ قُلُوبِهِمْ

I have come to know of your strictness with Banu Tamim1 and your harshness over them. Banu Tamim are those that if one star sets another one rises for them. They were never exceeded in (the art of) war in pre-Islamic times or after Islam. They have a special kinship with us and a particular relationship. We shall be rewarded if we pay heed to the kinship and be deemed sinful if we disregard it. O Abu'l-`Abbas, may Allah have mercy on you. keep yourself restrained in whatever you say or do, good or bad about your people, as we are both partners in this (responsibility). Prove yourself according to my good impressions about you, and do not prove my opinion (about you) wrong; and that is an end to the matter.

وَقَدْ بَلَغَنِي تَنَمُّرُكَ لِبَنِي تَمِيم، وَغِلْظَتُكَ عَلَيْهِمْ، وَإِنَّ بَنِي تَمِيم لَمْ يَغِبْ لَهُمْ نَجْمٌ إِلاَّ طَلَعَ لَهُمْ آخَرُ، وَإِنَّهُمْ لَمْ يُسْبَقُوا بِوَغْم فِي جَاهِلِيَّة وَلاَ إِسْلاَم، وَإِنَّ لَهُمْ بِنَا رَحِماً مَاسَّةً، وَقَرَابَةً خَاصَّةً، نَحْنُ مَأْجُورُونَ عَلَى صِلَتِهَا، وَمَأزُورُونَ عَلَى قَطِيعَتِهَا. فَارْبَعْ أَبَا الْعَبَّاسِ، رَحِمَكَ اللهُ، فِيَما جَرَى عَلَى يَدِكَ وَلِسَانِكَ مِنْ خَيْر وَشَرّ! فَإِنَّا شَرِيكَانِ فِي ذلِكَ،كُنْ عِنْدَ صَالِحِ ظَنِّي بِكَ، وَلاَ يَفِيلَنَّ رَأَيِي فِيكَ، وَالسَّلاَمُ

Notes

1. When Talhah and az-Zubayr reached Basrah it was Banu Tamim who took active part in the movement to avenge `Uthman's blood and werc foremost in fanning this mischief. Therefore, when `Abdullah ibn al-Abbas took over as the Governor of Basrah, in view of their breach of faith and animosity, he thought they deserved harsh treatment and was to some extent severe with them. But in this tribe there were also a few sincere followers of Amir al-mu'minin. When they saw this behaviour of Ibn 'Abbas with their tribe they sent a letter to Amir al-mu'minin through Jariyah ibn Qadamah wherein they complained of Ibn 'Abbas's harsh treatment.

Thereupon, Amir al-mu'minin wrote this letter to Ibn 'Abbas in which he instructed him to change his ways and to behave well with them, and has drawn his attention to the kinship existing between Banu Hashim and Banu Tamim. That kinship was this that Banu Hashim and Banu Tamim join the lineal line at Ilyas ibn Mudar because Hashim is the descendant of Mudrikah ibn Ilyas, while Tamim is the descendant of Tabikhah ibn Ilyas.