Letter 19: To one of his officers

The following is a letter to one of his governors. It speaks volumes about the ways of Divine Rule. It shows how Imam Ali (a) was training the Muslims to behave tolerantly towards other religions, how minority was to be treated and what should those who hold a different creed, expect of a Muslim ruler.

ومن كتاب له (عليه السلام)

إلى بعض عماله

Now, the cultivators1 (dahaqin, plural of dihqan) of your city have complained of your strictness, hard heartedness, humiliating treatment and harshness. I thought over it and found that since they are unbelievers they cannot be brought near nor kept away or treated severely because of the pledge with them. Behave with them in between strictness and softness and adopt for them a mingling or remoteness and aloofness with nearness and closeness if Allah so wills.

أَمَّا بَعْدُ، فَإِنَّ دَهَاقِينَ أهْلِ بَلَدِكَ شَكَوْا مِنْكَ غِلْظَةً وَقَسْوَةً، وَاحْتِقَاراً وَجَفْوَةً، وَنَظَرْتُ فَلَمْ أَرَهُمْ أَهْلاً لاَنْ يُدْنَوْا لِشِرْكِهِمْ، وَلاَ أَنْ يُقْصَواْ وَيُجْفَوْا لِعَهْدِهِمْ، فَالْبَسْ لَهُمْ جِلْبَاباً مِنَ اللِّينِ تَشُوبُهُ بِطَرَف مِنَ الشِّدَّةِ، وَدَاوِلْ لَهُمْ بَيْنَ الْقَسْوَةِ وَالرَّأْفَةِ، وَامْزُجْ لَهُمْ بَيْنَ التَّقْرِيبِ وَالاْدْنَاءِ، وَالاْبْعَادِ وَالاْقْصَاءِ، إِنْ شَاءَاللهُ

Notes

1. These people were Magians (majus). That is why the treatment of Amir al-mu'minin's officer with them was not the same as with Muslims. Disgusted with this they wrote a letter of complaint to Amir al-mu'minin and spoke of the Officer's harshness. In reply, Amir al-mu'minin wrote to his officer that he should meet out treatment to them in which there should be neither harshness nor such leniency which they may exploit to create mischief because if they are let loose they get involved in machinations against the government and disturb the country's administration by creating one mischief or the other, while a wholly repressive policy cannot be justified because they are counted among the subjects and their rights as such cannot be ignored.

Letter 20: To Ziyad ibn Abih

To Ziyad ibn Abih (son of his [unknown] father), when 'Abdullah ibn al-'Abbas was the Governor of Basrah, the suburbs of Ahwaz, Fars and Kirman while Ziyad was his deputy in Basrah.

ومن كتاب له (عليه السلام)

إلى زياد بن أبيه

وهو خليفة عامله عبدالله بن العباس على البصرة، وعبد الله عامل أميرالمؤمنين (عليه السلام) يومئذ عليها وعلى كور الاهواز فارس وكرمان و

I truthfully swear by Allah that if I come to know that you have misappropriated the funds of the Muslims, small or big, I shall inflict upon you such punishment which will leave you empty handed, heavy backed and humiliated; and that is an end to the matter.

وَإِنِّي أُقْسِمُ بِاللهِ قَسَماً صَادِقاً، لَئِنْ بَلَغَني أَنَّكَ خُنْتَ مِنْ فَيْءِ الْمُسْلِمِينَ شَيْئاً صَغِيراً أَوْ كَبِيراً، لاَشُدَّنَّ عَلَيْكَ شَدَّةً تَدَعُكَ قَلِيلَ الْوَفْرِ، ثَقِيلَ الظَّهْرِ، ضَئِيلَ الاْمْرِ، وَالسَّلاَمُ

Letter 21: Also to Ziyad

ومن كتاب له (عليه السلام)

إليه أيضاً

Give up lavishness and be moderate. Every day remember the coming day. Hold back from the funds what you need and send forward the balance for the day of your need.

فدَعِ الاْسْرَافَ مُقْتَصِداً، وَاذْكُرْ فِي الْيَوْمِ غَداً، وَأَمْسِكْ مِنَ الْمَالِ بِقَدْرِ ضَرُورَتِكَ، وَقَدِّمِ الْفَضْلَ لِيَوْمِ حَاجَتِكَ

Do you expect that Allah may give you the reward of the humble while you yourself remain vain in His view? And do you covet that He may give you the reward of those practising charity while you enjoy comforts and deny them to the weak and the widows? Certainly, a man is awarded according as he acts and meets what he has sent forward; and that is an end to the matter.

أَتَرْجُوا أَنْ يُعْطِيَكَ اللهُ أَجْرَ الْمُتَوَاضِعِينَ وَأَنْتَ عِنْدَهُ مِنَ الْمُتَكَبِّرِينَ! وَتَطْمَعُ ـ وَأَنْتَ مُتَمَرِّغٌ فِي النَّعِيمِ، تَمْنَعُهُ الضَّعِيفَ والاْرْمَلَةَ ـ أَنْ يُوجِبَ لَكَ ثَوَابَ الْمتَصَدِّقِينَ؟ وَإِنَّمَا الْمَرْءُ مَجْزِيٌ بَمَا [أ] سلَفَ، وَقَادِمٌ عَلَى مَا قَدَّمَ، وَالسَّلاَمُ

Letter 22: To `Abdullah ibn al-`Abbas.

`Abdullah ibn al-'Abbas used to say, "Apart from the Prophet's sayings I did not derive greater benefit from any saying than this one."

ومن كتاب له (عليه السلام)

إلى عبدالله بن العباس

وكان ابن عباس يقول: ما انتفعت بكلام بعد كلام رسول الله كانتفاعي بهذا الكلام

Let it be known to you that sometimes a man gets pleased at securing a thing which he was not going to miss at all and gets displeased at missing a thing which he would not in any case get. Your pleasure should be about what you secure in respect of your next life and your grief should be for what you miss in respect thereof. Do not be much pleased on what you secure from this world, nor get extremely grieved over what you miss out of it. Your worry should be about what is to come after death.

أَمَّا بَعْدُ، فَإِنَّ الْمَرْءَ قَدْ يَسُرُّهُ دَرَكُ مَا لَمْ يَكُنْ لِيَفُوتَهُ، وَيَسُوؤُهُ فَوْتُ مَا لَمْ يَكُنْ لِيُدْرِكَهُ، فَلْيَكُنْ سُرُورُكَ بِمَا نِلْتَ مِنْ آخِرَتِكَ، وَلْيَكُنْ أسَفُكَ عَلَى مَا فَاتَكَ مِنْهَا، وَمَا نِلْتَ مِنْ دُنْيَاكَ فَلاَ تُكْثِرْ بِهِ فَرَحاً، وَمَا فَاتَكَ مِنْهَا فَلاَ تَأْسَ عَلَيْهِ جَزَعاً، وَلْيَكُنْ هَمُّكَ فِيَما بَعْدَ الْمَوْتِ

Letter 23: Instructions to his family a little before his martyrdom.

Made shortly before his martyrdom when he had been fatally wounded by a blow from the sword of (`Abd ar-Rahman) Ibn Muljam (the curse of Allah be upon him).

ومن كلام له (عليه السلام)

قاله قُبَيْلَ موته لمّا ضربه ابن ملجم على سبيل الوصية

I enjoin upon you as my dying wish not to regard anything by way of partner with Allah, not to disregard the sunnah of Muhammad (may Allah bless him and his descendants), establish these two pillars and light these two lamps. You will then be free from evil.

وَصِيَّتِي لَكُمْ: أَنْ لاَ تُشْرِكُوا بِاللهِ شَيْئاً، وَمُحَمَّدٌ (صلى الله عليه وآله) فَلاَ تُضَيِّعُوا سُنَّتَهُ، أَقِيمُوا هذَيْنِ الْعَمُودَينِ، وَخَلاَ كُمْ ذَمٌّ

Yesterday I was your companion and today I am (just) a lesson for you, while tomorrow I shall be leaving you. If I survive I shall be the master of my blood (to avenge or not to avenge it), and if I die then death is a promised event. If I forgive, it is for me a means of nearness (to Allah) and for you a good act. Therefore, do forgive.

What! Love you not that Allah should forgive you? (Qur'an, 24:22)

By Allah, this sudden death is not an event that I dislike, nor is it an accident that I hate. I am just like a night traveller who reaches the spring (in the morning) or like or seeker who secures (his aim):

And whatever is with Allah is the best for the righteous ones. (Qur'an, 3:198)

أَنَا بالاْمْسِ صَاحِبُكُمْ، وَالْيَوْمَ عِبْرَةٌ لَكُمْ، وَغَداً مُفَارِقُكُمْ، إِنْ أَبْقَ فَأَنَا وَلِيُّ دَمِي، وَإِنْ أَفْنَ فَالْفَنَاءُ مِيعَادِي، وَإِنْ أَعْفُ فَالْعَفْوُ لِي قُرْبَةٌ، وَهُوَ لَكُمْ حَسَنَةٌ، فَاعْفُوا (أَلاَ تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ). وَاللهِ مَا فَجَأَنِي مِنَ الْمَوْتِ وَارِدٌ كَرِهْتُهُ، وَلاَ طَالِعٌ أَنْكَرْتُهُ، وَمَا كُنْتُ إِلاَّ كَقَارِب وَرَدَ، وَطَالِب وَجَدَ، (وَمَا عِنْدَ اللهِ خَيْرٌ لِلاْبْرَارِ)

As-Sayyid ar-Radi says: A part of this utterance has already appeared in the sermons but it was found necessary to record it again because of some additional matter.

قال السيد الشريف رضي الله عته: أقول: وقد مضى بعض هذا الكلام فيما تقدّم من الخطب، إلاّ أنّ فيه هاهنا زيادة أوجبت تكريره

Letter 24: His Will

The following is the will of Imam Ali (a) in which he has left instructions as to how to treat his property and estate. It was written after his return from the Battle of Siffin.

ومن وصية له (عليه السلام)

بما يُعمل في أمواله، كتبها بعد منصرفه من صفين

This is what `Ali ibn Abi Talib, the slave of Allah has laid down about his property, in pursuance of seeking Allah's pleasure so that He may by virtue of it give him entry into Paradise and accord him peace.

هذَا مَا أَمَرَ بِهِ عَبْدُ اللهِ عَلِيُّ بْنُ أَبِي طَالِب أمِيرُالْمُؤْمِنِينَ فِي مَالِهِ، ابْتِغَاءَ وَجْهِ اللهِ، لِيُولِجَني(1) بِهِ الْجَنَّةَ، وَيُعْطِيَني الاْمَنَةَ

A part of the same

منها :

It will be administered by Hasan ibn `Ali. He will take from it a suitable portion for his livelihood and spend it on charity. If something happens to Hasan, and Husayn survives he will adminster it after Hasan, and deal with it accordingly. In the charitable estate of the two sons of Fatimah they have the same rights as the all (other) sons of `Ali. I have laid down the (functions of) administration of the two sons of Fatimah in order to seek the pleasure of Allah and nearness to the Messenger of Allah (may Allah bless him and his descendants) with due regard for his honour and consideration of his kinship.

فَإِنَّهُ يَقُومُ بِذلِكَ الْحَسنُ بْنُ علِيّ، يأْكُلُ مِنْهُ بِالْمعْروفِ، وَيُنْفِقُ مِنْهُ فِي المَعْروفِ، فَإِنْ حَدَثَ بِحَسَن حَدَثٌ وَحُسَيْنٌ حَيٌّ، قَامَ بِالاْمْرِ بَعْدَهُ، وَأَصْدَرَهُ مَصْدَرَهُ. وَإِنَّ لاِبْنَيْ فَاطِمَةَ مِنْ صَدَقةِ عَلِيّ مِثْلَ الَّذِي لِبَنِي عَلِيّ، وَإِنِّي إِنَّمَا جَعَلْتُ الْقِيَامَ بِذلِكَ إِلَى ابْنَيْ فَاطِمَةَ ابْتِغَاءَ وَجْهِ اللهِ، وَقُرْبَةً إِلَى رَسُولِ اللهِ (صلى الله عليه وآله)، وَتَكْرِيماً لِحُرْمَتِهِ، وَتَشْرِيفاً لِوُصْلَتِهِ

It is obligatory on him who administers it that he retains the estate as it is, and spends the usufruct as he has been ordered and instructed. He should not sell the seedlings in the plantations of these villages till the land changes its face by turning them into plants. As for those of my slave girls who were under me, if any one of them has a child or is pregnant, she will be retained for the sake of the child and will form part of his share. If the child dies and she survives, then she is free, bondage is removed from her and liberty is given to her.1

وَيَشْتَرِطُ عَلَى الَّذِي يَجْعَلُهُ إِلَيْهِ أَنْ يَتْرُكَ الْمَالَ عَلَى أُصُولِهِ، وَيُنْقفِقَ مِنْ ثَمَرِهِ حَيْثُ أُمِرَ بِهِ وَهُدِيَ لَهُ،أَلاَّ يَبِيعَ مِنْ أَوْلاَدِ نَخِيلَ هذِهِ الْقُرَى وَدِيَّةً حَتَّى تُشْكِلَ أَرْضُهَا غِرَاساً. وَمَنْ كَانَ مِنْ إِمَائِي ـ اللاَّتِي أَطُوفُ عَلَيْهِنَّ ـ لَهَا وَلَدٌ، أَوْهِيَ حَامِلٌ، فَتُمْسَكُ عَلَى وَلَدِهَا وَهِيَ مِنْ حَظِّهِ، فَإِنْ مَاتَ وَلَدُهَا وَهِيَ حَيَّةٌ فَهِيَ عَتِيقَةٌ، قَدْ أَفْرَجَ عَنْهَا الرِّقُّ، وَحَرَّرَهَا الْعِتْقُ

As-Sayyid ar-Radi says: In this will in Amir al-mu' minin's phrase "alla yabi`a min nakhliha wadiyyatan", the word "wadiyyah" means seedling of date-palm and its plural is "wadiyy". And his words "hatta tushkila arduha ghirasan",is one of the most eloquent form of expression and it means that when a number of date plants grow on the land then he who had seen it before the growth would regard it as a different land.

قال الشريف: قوله (عليه السلام) في هذه الوصية: "وألا يبيع من نخلها وَدِيَّةً"، الوَدِيَّةُ: الفَسِيلَةُ، وجمعها وَدِيٌّ. وَقوله (عليه السلام): "حتى تشكل أرضها غراساً" هو من أفصح الكلام، والمراد به: أن الارض يكثر فيها غراس النخل حتّى يراها الناظر على غير تلك الصفة التي عرفها بها فيشكل عليه أمرها ويحسبها غيرها

Notes

1. The life of Amir al-mu'minin was that of a labourer or a cultivator. He worked in fields of other persons, cultivated barren and untilled lands, providing means of irrigating them, made them cultivable and planted orchards therein Since these lands were cultivated by him they were his Property but he never paid heed to property, and, declaring them a trust, gave up his proprietorship; but in consideration of the Prophet's kinship he assigned the management rights of this trust to Imam Hasan and Imam Husayn one after the other. Yet he did not tolerate any additional rights for them but like other children gave them merely the right to take from it only for their livelihood, while the balance he ordered to be spent for the common good of the Muslims and for charitable purposes. Thus, Ibn Abi'l-Hadid writes:

Everyone knows that in Medina, Yanbu' and Suwayqah, Amir al-mu'minin had dug several springs from under the land and brought under cultivation many barren and uncultivable lands. Thereafter, he gave up rights over them and declared them as trusts for the Muslims. When he left the world, nothing was owned by him. (Sharh Nahjul Balaghah al-balaghah,vol.15, p.146)

Letter 25: Instructions to assessors and collectors of Zakat

Amir al-mu'minin used to write to whoever he appointed for the the collection of zakat and charities. Ash-Sharif says: We have recorded a few portions of it here to show that he always erected the pillars of right and created examples of justice in all matters, small or big, delicate or serious.

ومن وصية له (عليه السلام)

كان يكتبها لمن يستعمله على الصدقات

و إنما ذكرنا منها جملاً هاهنا ليُعلَمَ بها أنه (عليه السلام) كان يقيم عماد الحق، ويشرع أمثلة العدل، في صغير الامور وكبيرها، ودقيقها وجليلها

Move on with the fear of Allah Who is One and has no partner. Do not frighten any Muslim. Do not pass over his lands so as to make him feel unhappy. Do not take from him more than Allah's share in his property. When you go to a tribe, you should get down at their watering place instead of entering their houses. Then proceed towards them with peace and dignity till you stand among them. Then salute them and do not be remiss in greeting them, then say to them, "O servants of Allah, the vicegerent of Allah and His caliph has sent me to you to collect from you Allah's share in your properties. Is there anything of His share in your properties? If so, give it to His vicegerent."

انْطَلِقْ عَلَى تَقْوَى اللهِ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَلاَ تُرَوِّعَنَّ مُسْلِماً، وَلاَ تَجْتَازَنَّ عَلَيْهِ كَارِهاً، وَلاَ تَأْخُذَنَّ مِنْهُ أَكثَرَ مِنْ حَقِّ اللهِ فِي مَالِهِ. فَإِذَا قَدِمْتَ عَلَى الْحَيِّ فَانْزِلْ بِمَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ، ثُمَّ امْضِ إِلَيْهِمْ بِالسَّكِينَةِ وَالْوَقَارِ، حَتَّى تَقوُمَ َيْنَهُمْ فَتُسَلِّمَ عَلَيْهِمْ، وَلاَ تُخْدِجْ بِالتَّحِيَّةِ لَهُمْ، ثُمَّ تَقُولَ: عِبَادَ اللهِ، أَرْسَلَنِي إِلَيْكُمْ وَلِيُّ اللهِ وَخَلِيفَتُهُ، لاِخُذَ مِنْكُمْ حَقَّ اللهِ فِي أَمْوَالِكُمْ، فَهَلْ لِلَّهِ فِي أَمْوَالِكُمْ مِنْ حَقّ فَتُؤَدُّوهُ إِلَى وَلِيِّهِ؟

If someone among them says "No", then do not repeat the demand. If someone speaks to you in the affirmative, then go with him without frightening him, threatening him, pressuring him or oppressing him. Take what he gives you such as gold or silver (coins). If he has cattle or camels do not enter upon them save with his permission, because their major part is his. Therefore, when you get there do not enter upon them like one who has full control over them or in a violent manner. Do not scare any animal, do not tease anyone and do not let the owner feel grieved about anyone.

فَإِنْ قَالَ قَائِلٌ: لاَ، فَلاَ تُرَاجِعْهُ، وَإِنْ أَنْعَمَ لَكَ مُنْعِمٌ فَانْطَلِقْ مَعَهُ مِنْ غَيْرِ أَنْ تُخِيفَهُ أَوْ تُوعِدَهُ أَوْ تَعْسِفَهُ أَوْ تُرْهِقَهُ، فَخُذْ مَا أَعْطَاكَ مِنْ ذَهَب أَوْ فِضَّة، فَإنْ كَانَتْ لَهُ مَاشِيَةٌ أَوْ إِبِلٌ فَلاَ تَدْخُلْهَا إِلاَّ بِإِذْنِهِ، فَإِنَّ أَكْثَرَهَا لَهُ، فَإِذَا أَتَيْتَهَا فَلاَ تَدْخُلْها دُخُولَ مُتَسَلِّط عَلَيْهِ وَلاَ عَنِيف بِهِ، وَلاَ تُنَفِّرَنَّ بَهِيمَةً وَلاَ تُفْزِعَنَّهَا،وَلاَ تَسُوءَنَّ صَاحِبَهَا فِيهَا،

Divide the property into two parts and let the owner choose one. When he has chosen do not object to it. Then divide the remaining into two parts and let him choose one and when he has chosen do not raise any objection. Continue like this till only that much remains which is enough to satisfy Allah's dues. Then take Allah's due from it. If he disputes your action allow his views, then mix the two (separated) parts and repeat what you had done before till you take Allah's due from his property.

Do not take an old, decrepit, broken-limbed, sick or unsound animal. Do not entrust the animals (for custody) except to one whom you trust to take care of Muslims' property till he hands it over to their chief who will distribute it. Do not entrust it to anyone except he who is a well wisher, God-fearing, trustworthy and watchful, and who is not harsh on Muslims' property, nor makes them run too much, nor tires them, nor labours them. Then send to us all that you have collected and we shall deal with it as Allah has ordered.

وَاصْدَعِ الْمَالَ صَدْعَيْنِ، ثُمَّ خَيِّرْهُ، فَإِذَا اخْتَارَ فَلاَ تَعْرِضَنَّ لِمَا اخْتَارَهُ، ثُمَّ اصْدَعِ الْبَاقيَ صَدْعَيْنِ، ثُمَّ خَيِّرْهُ، فَإِذَا اخْتَارَ فَلاَ تَعْرِضَنَّ لِمَا اخْتَارَ، فَلاَ تَزَالُ بِذلِكَ حَتَّى يَبْقَى مَا فِيهِ وَفَاءٌ لِحَقِّ اللهِ فِي مَالِهِ، فَاقْبِضْ حَقَّ اللهِ مِنْهُ، فَإِنِ اسْتَقَالَكَ فَأَقِلْهُ، ثُمَّ اخْلِطْهُمَا، ثُمَّ اصْنَعْ مِثْلَ الَّذِي صَنَعْتَ أَوَّلاً حَتَّى تَأْخُذَ حَقَّ اللهِ فِي مَالِهِ. وَلاَ تَأْخُذَنَّ عَوْداً، وَلاَ هَرِمَةً، وَلاَ مَكْسُورَةً، وَلاَ مَهْلُوسَةً، وَلاَ ذَاتَ عَوَار. وَلاَ تَأْمَنَنَّ عَلَيْهَا إِلاَّ مَنْ تَثِقُ بِدِينِهِ، رَافِقاً بِمَالِ الْمُسْلِمِينَ حَتَّى يُوصِلَهُ إِلَى وَلِيِّهِمْ فَيَقْسِمَهُ بَيْنَهُمْ. وَلاَ تُوَكِّلْ بِهَا إِلاَّ نَاصِحاً شَفِيقاً، وَأَمِيناً حَفِيظاً، غَيْرَ مُعَنِّف وَلاَ مُجْحِف، وَلاَ مُلْغِب وَلاَ مُتْعِب. ثُمَّ احْدُرْ إِلَيْنَا مَا اجْتَمَعَ عِنْدَكَ، نُصَيِّرْهُ حَيْثُ أَمَرَ اللهُ بِهِ

When your trustee takes over (the animal) tell him that he should not separate the she-camel from its young and should not milk all its milk because that would affect its young, and also that he should not exert it in riding. In this matter, he should behave justly between it and all its companions. He should allow rest to camels (who are tired), and drive with ease those whose hoofs have been rubbed off.

When you pass a water spring stay the camels there for drinking and do not take them away from vegetated land to barren paths. He should allow them rest now and then, and give them time near water and grass. In this way, when they reach us by leave of Allah, they will be fat with plenty of marrow and would not be fatigued or distressed. We will then distribute them according to the (commands of) the Book of Allah and the sunnah of His Prophet (peace be upon him and his progeny). Certainly, this will be a great source of reward for you and a means to secure guidance, if Allah so wills.

فَإِذَا أَخذَهَا أَمِينُكَ فَأَوْعِزْ إِلَيْهِ: أَلاَّ يَحُولَ بَيْنَ نَاقَة وَبَيْنَ فَصِيلِهَا، وَلاَ يَمْصُرَ لَبَنَهَا فَيَضُرَّ ذلِكَ بِوَلَدِهَا، وَلاَ يَجْهَدَنَّهَا رُكُوباً، وَلْيَعْدِلْ بَيْنَ صَوَاحِبَاتِهَا فِي ذلِكَ وَبَيْنَهَا، وَلْيُرَفِّهْ عَلَى اللاَّغِبِ، وَلْيَسْتَأْنِ بِالنَّقِبِ وَالظَّالِعِ، وَلْيُورِدْهَا مَا تَمُرُّ بِهِ مِنَ الْغُدُرِ، وَلاَ يَعْدِلْ بِهَا عَنْ نَبْتِ الاْرْضِ إِلَى جَوَادِّ الطُّرُقِ، وَلْيُرَوِّحْهَا فِي السَّاعَاتِ، وَلْـيُمْهِلْهَا عِنْدَ النِّطَافِ وَالاْعْشَابِ، حَتَّى تَأْتِيَنَا بِإِذْنِ اللهِ بُدَّناً مُنْقِيَات، غَيْرَ مُتْعَبَات وَلاَ مَجْهُودَات، لِنَقْسِمَهَا عَلَى كِتَابِ اللهِ وَسُنَّةِ نَبِيِّهِ(عليه السلام) فَإِنَّ ذلِكَ أَعْظَمُ لاِجْرِكَ، وَأَقْرَبُ لِرُشْدِكَ، إِنْ شَاءَ اللهُ

Letter 26: Instruction Given to one of his officers whom he sent for the collection of zakat and charities

ومن عهد له (عليه السلام)

إلى بعض عمّاله، وقد بعثه على الصدقة

He (Amir al-mu'minin) ordered him to fear Allah in his secret matters and hidden actions, where there is no witness except He and no one watches save He. He also orders him that whatever he does in obedience to Allah openly should not be different from what he does secretly. He whose hidden position is not different from his open position, and whose action is not different from his words, has discharged his obligation and his worship is pure.

He also ordered him that he should not harass them, should not be harsh on them and should not turn away from them because of superiority of official position over them, because they are brethren in faith and help in the recovery of levies.

آمَرَهُ بِتَقْوَى اللهِ فِي سَرَائِرِ أُمُورِهِ وَخَفِيَّاتِ أَعْمَالِهِ، حَيْثُ لاَ شَهِيدَ غَيْرُهُ، وَلاَ وَكِيلَ دُونَهُ. وَآمَرَهُ أَلاَّ يَعْمَلَ بَشَيْء مِنْ طَاعَةِ اللهِ فِيما ظَهَرَ فَيُخَالِفَ إِلَى غَيْرِهِ فِيَما أَسَرَّ، وَمَنْ لَمْ يَخْتَلِفْ سِرُّهُ عَلاَنِيَتُهُ، وَفِعْلُهُ وَمَقَالَتُهُ، فَقَدْ أَدّى الاْمَانَةَ، وَأَخْلَصَ الْعِبَادَةَ. وَآمَرَهُ أَلاَّ يَجْبَهَهُمْ، وَلاَ يَعْضَهَهُمْ، وَلاَ يَرْغَبَ عَنْهُمْ تَفَضُّلاً بِالاْمَارَةِ عَلَيْهِمْ، فَإِنَّهُمُ الاْخْوَانُ فِي الدِّينِ، وَالاْعْوَانُ عَلَى اسْتِخْرَاجِ الْحُقُوقِ

Certainly, you have a fixed share and a known right in this levy, and there are other sharers who are poor, weak and starving. We shall discharge your rights. So, you should discharge their rights. If you do not do so you will have the largest number of enemies on the Day of Judgement. How wretched is the man whose enemies in the view of Allah are the needy, the destitute, the beggars, the turned away, the indebted and (penniless) travellers. He who treats the trust lightly and indulges in treachery and does not keep himself and his faith untarnished by it has certainly secured humiliation in this world, and his humiliation and disgrace in the next world will be greater. Surely, the greatest treachery is the treachery against the Muslim community, and the ugliest deceit is the deceit towards the Muslim leaders; and that is an end to the matter.

وَإِنَّ لَكَ في هذِهِ الصَّدَقَةِ نَصِيباً مَفْرُوضاً، وَحَقّاً مَعْلُوماً، وَشُرَكَاءَ أَهْلَ مَسْكَنَة، وَضَعَفَاءَ ذَوِي فَاقَة،إِنَّا مُوَفُّوكَ حَقَّكَ، فَوَفِّهِمْ حُقُوقَهُمْ، وَإِلاَّ تَفْعَلْ فَإِنَّكَ مِنْ أَكْثَرِ النَّاسِ خُصُوماً يَوْمَ الْقِيَامَةِ، وَبُؤْساً لِمَنْ خَصْمُهُ عِنْدَ اللهِ الْفُقَرَاءُ وَالْمَسَاكِينُ وَالسَّائِلُونَ وَالْمَدْفُوعُونَ وَالْغَارِمُ وَابْنُ السَّبِيلِ! وَمَنِ اسْتَهَانَ بِالاْمَانَةِ، وَرَتَعَ فِي الْخِيَانَةِ، وَلَمْ يُنَزِّهَ نَفْسَهُ وَدِينَهُ عَنْهَا، فَقَدْ أَحَلَّ بِنَفْسِهِ فِي الدُّنْيَا الْخِزْيَ، وَهُوَ فِي الاْخِرَةِ أَذَلُّ وَأَخْزَى. وَإِنَّ أَعْظَمَ الْخِيَانَةِ خِيَانَةُ الاْمَّةِ، وَأَفْظَعَ الْغِشِّ غِشُّ الاْئِمَّةِ، وَالسَّلاَم

Letter 27: Instruction Given to Muhammad ibn Abi Bakr (may Allah be pleased with him), when Amir al-mu'minin appointed him as the Governor of Egypt

ومن عهد له (رضي الله عنه)

إلى محمد بن أبي بكر حين قلّده مصر

Behave humbly with the people, keep yourself lenient, meet them large-heartedly, accord them equal treatment so that the big should not expect injustice from you in their favour and the low should not be despondent of your justice to them. Allah, the Sublime, will certainly question you, O community of His creatures, about your actions, small or big, open or concealed. If He punishes you it is because you have been oppressive, and if He forgives, then it is because He is the Most Generous.

فَاخْفِضْ لَهُمْ جَنَاحَكَ، وَأَلِنْ لَهُمْ جَانِبَكَ، وَابْسُطْ لَهُمْ وَجْهَكَ، وَآسِ بَيْنَهُمْ فِي اللَّحْظَةِ وَالنَّظْرَةِ، حَتَّى لاَ يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ لَهُمْ، وَلاَ يَيْأَسَ الضُّعَفَاءُ مِنْ عَدْلِكَ عَلَيْهِمْ. وَإنَّ اللهَ تَعَالَى يُسَائِلُكُمْ مَعْشَرَ عِبَادِهِ عَنِ الصَّغِيرَةِ مِنْ أَعْمَالِكُمْ وَالْكَبِيرَةِ، وَالظَّاهِرَةِ وَالْمَسْتُورَةِ، فَإِنْ يُعَذِّبْ فَأَنْتُمْ أَظْلَمُ، وَإِنْ يَعْفُ فَهُوَ أَكْرَمُ

Know, O creatures of Allah, that the God-fearing have shared the joys of this transient world as well as the next coming world, for they shared with the people of this world in their worldly matters while their people did not share with them in the matters of the next world. They lived in this world in the best manner of living and ate the choicest food and consequently they enjoyed herein all that the people with ease of life enjoyed, and secured from it what the haughty and the vain secured. Then, they departed from it after taking provision enough to take them to the end of their journey and after doing a profitable transaction. They tasted the pleasure of renouncing the world in this world, and they firmly believed that on the coming day in their next life they would be neighbours of Allah, where their call would not be repulsed nor would their share of pleasure be small.

وَاعْلَمُوا عِبَادَ اللهِ، أَنَّ الْمُتَّقِينَ ذَهَبُوا بِعَاجِلِ الدُّنْيَا وَآجِلِ الاْخِرَةِ، فَشَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ، وَلَمْ يُشَارِكُهم أَهْلُ الدُّنْيَا فِي آخِرَتِهِمْ; سَكَنُوا الدُّنْيَا بَأَفْضَلِ مَا سُكِنَتْ، وَأَكَلُوهَا بِأَفْضَلِ مَا أُكِلَتْ، فَحَظُوا مِنَ الدُّنْيَا بِمَا حَظِيَ بِهِ الْمُتْرَفُونَ، وَأَخَذُوا مِنْهَا مَا أَخَذَهُ الْجَبَابِرَةُ الْمُتَكَبِّرُونَ، ثُمَّ انْقَلَبُوا عَنْهَا بِالزَّادِ الْمُبَلِّغِ، وَالْمَتْجَرِ الرَّابِحِ، أَصَابُوا لَذَّةَ زُهْدِ الدُّنْيَا فِي دُنْيَاهُمْ، وَتَيَقَّنُوا أَنَّهُمْ جِيرَانُ اللهِ غَداً فِي آخِرَتِهِمْ، لاَ تُرَدُّ لَهُمْ دَعْوَةٌ، وَلاَ يَنْقُصُ لَهُمْ نَصِيبٌ مِنْ لَذَّة

Therefore, O creatures of Allah, be afraid of death and its nearness and keep ready all that is needed for it. It will come as a big event and a great affair, either as a good in which there will never be any evil, or an evil in which there will never be any good. Who is nearer to Paradise than he who works towards it, and who is nearer to Hell than he who works for it?

You are being chased by death. If you stop, it will catch you, and if you run away from it, it will grip you. It is more attached to you than your shadow. Death is tied to your fore-locks while the world is being wrapped up from behind you. Therefore, fear the Fire whose hollow is deep, whose flames are severe and whose punishment is novel. It is a place wherein there is no mercy. No call is heard in it. No pain is healed in it. If it is possible for you to have severe fear of Allah and to rest hope in Him, then do both these things because every individual has hope in His Lord to the extent of his fear of His Lord. Certainly, the most hopeful person with Allah is he who fears Him most.

فَاحْذَرُوا عِبَادَ اللهِ الْمَوْتَ وَقُرْبَهُ، وَأَعِدُّوا لَهُ عُدَّتَهُ، فَإِنَّهُ يَأْتِي بِأَمْر عَظِيم، وَخَطْب جَلِيل، بِخَيْر لاَ يَكُونُ مَعَهُ شَرٌّ أَبَداً، أَوْ شَرٍّ لاَ يَكُونُ مَعَهُ خَيْرٌ أَبَداً، فَمَنْ أَقْرَبُ إِلَى الْجَنَّةِ مِنْ عَامِلِهَا! وَمَنْ أَقْرَبُ إِلى النَّارِ مِنْ عَامِلِهَا! وَأَنْتُمْ طُرَدَاءُ الْمَوْتِ، إِنْ أَقَمْتُمْ لَهُ أَخْذَكُمْ، وَإِنْ فَرَرْتُمْ مِنْهُ أَدْرَككُمْ، وَهُوَ أَلْزَمُ لَكُمْ مِنْ ظِلِّكُمْ، الْمَوْتُ مَعْقُودٌ بِنَوَاصِيكُمْ، وَالدُّنْيَا تُطْوَى مِنْ خَلْفِكُمْ. فَاحْذَرُوا نَاراً قَعْرُهَا بَعِيدٌ، وَحَرُّهَا شَدِيدٌ، وَعَذَابُهَا جَدِيدٌ، دَارٌ لَيْسَ فِيها رَحْمَةٌ، وَلاَ تُسْمَعُ فِيهَا دَعْوَةٌ، وَلاَ تُفَرَّجُ فِيهَا كُرْبَهٌ. وَإِنِ اسْتَطَعْتُمْ أَنْ يَشْتَدَّ خَوْفُكُمْ مِنَ اللهِ، وَأَنْ يَحْسُنَ ظَنُّكُمْ بِهِ، فَاجْمَعُوا بيْنَهُمَا، فَإِنَّ الْعَبْدَ إِنَّمَا يَكُونُ حُسْنُ ظَنِّهِ بِرَبِّهِ عَلَى قَدْرِ خَوْفِهِ مِنْ رَبِّهِ، وَإِنَّ أَحْسَنَ النَّاسِ ظَنّاً بِاللهِ أَشَدُّهُمْ خَوْفاً لله

O Muhammad ibn Abi Bakr, know that I have given you charge of Egypt which is my biggest force. So you are duty-bound to oppose your passions and serve as a shield against your religion even though you may get only an hour in the world; and do not enrage Allah for pleasing others because (Allah) is such that He may take the place of others, but others cannot take the place of Allah. Say prayers at the appointed time. Do not say it earlier for the sake of (available) leisure nor delay it on account of pre-occupation. Remember that every act of yours is dependent on your prayer.

وَاعْلَمْ ـ يَا مُحَمَّدُ بْنَ أَبِي بَكْر ـ أَنِّي قَدْ وَلَّيْتُكَ أَعْظَمَ أَجْنَادِي فِي نَفْسِي أَهْلَ مِصْرَ، فَأَنْتَ مَحْقُوقٌ أَنْ تُخَالِفَ عَلَى نَفْسِكَ، وَأَنْ تُنَافِحَ عَنْ دِينِكَ، وَلَوْ لَمْ يَكُنْ لَكَ إِلاَّ سَاعَةٌ مِنَ الدَّهْرِ، وَلاَ تُسْخِطِ اللهَ بِرِضَى أَحَد مِنْ خَلْقِهِ، فَإِنَّ فِي اللهِ خَلَفاً مِنْ غَيْرِهِ، وَلَيْسَ مِنَ اللهِ خَلَفٌ فِي غَيْرِهِ. صَلِّ الصَّلاَةَ لِوَقْتِهَا الْمُوَقَّتِ لَهَا، وَلاَ تُعَجِّلْ وَقْتَهَا لِفَرَاغ، وَلاَ تُؤْخِّرْهَا عَنْ وَقْتِهَا لاشْتِغَال، وَاعْلَمْ أَنَّ كُلَّ شَيْء مِنْ عَمَلِكَ تَبَعٌ لِصَلاَتِكَ

A part of the same

ومن هذا العهد :

The leader of guidance and the leader of destruction cannot be equal, nor the friend of the Prophet and the enemy of the Prophet. The Messenger of Allah (S) has told me that: "I have no fear for my Ummah from either a believer or an unbeliever. As for the believer Allah will afford him protection because of his belief, and as for the unbeliever Allah will humiliate him because of his unbelief. But I fear for you every one who is a hypocrite in his heart and learned of speech. He speaks what you hold good but does what you dislike."

فَإِنَّهُ لاَ سَوَاءَ، إِمَامُ الْهُدَى وَإِمَامُ الرَّدَى،وَوَلِيُّ النَّبِىِّ وَعَدُوُّ النَّبِيِّ، وَلَقَدْ قَالَ لِي رَسُولُ اللهِ (صلى الله عليه وآله): "إِنِّي لاَ أَخَافُ عَلَى أُمَّتِي مُؤْمِناً وَلاَ مُشْرِكاً، أَمَّا الْمُؤمِنُ فَيَمْنَعُهُ اللهُ بِإِيمَانِهِ، وَأَمَّا الْمُشْرِكُ فَيَقْمَعُهُ اللهُ بِشِرْكِهِ،لكِنِّي أَخَافُ عَلَيْكُمْ كُلَّ مَنَافِقِ الْجَنَانِ، عَالِمِ اللِّسَانِ، يَقُولُ مَا تَعْرِفُونَ،وَيَفْعَلُ مَا تُنْكِرُونَ ".

Sermon 57: Soon after me, there would be put on you...

Amir al-mu'minin said to his companions about Mu`awiyah

ومن كلام له (عليه السلام) لاصحابه

في صفة رجل مذموم، ثم في فضله هو عليه السلام

Soon after me, there would be put on you a man with a broad mouth and a big belly. He would swallow whatever he gets and would crave for what he does not get. You should kill him but (I know) you would not kill him. He would command you to abuse me and to renounce me. As for abusing, you do abuse me because that would mean purification for me and salvation for you. As regards renunciation, you should not renounce me because I have been born on the natural religion (Islam) and was foremost in accepting it as well as in Hijrah ( migrating from Mecca to Medina).1

أما إنِّهُ سِيَظْهَرُ عَلَيْكُمْ بَعْدِي رَجُلٌ رَحْبُ الْبُلْعُومِ، مُنْدَحِقُ الْبَطْنِ، يَأْكُلُ مَا يَجِدُ، وَيَطْلُبُ مَا لاَ يَجِدُ، فَاقْتُلُوهُ، وَلَنْ تَقْتُلُوهُ! أَلاَ وَإِنَّهُ سَيَأْمُرُكُمْ بِسَبِّي وَالْبَرَاءَةِ مِنِّي; فَأَمَّا السَّبُّ فَسُبُّونِي، فَإِنَّهُ لي زَكَاةٌ،وَلَكُمْ نَجَاةٌ; وَأَمَّا الْبَرَاءَةُ فَلاَ تَتَبَرَّأُوا مِنِّي، فَإِنِّي وَلِدْتُ عَلَى الْفِطْرَةِ، وَسَبَقْتُ إِلَى الاْيمَانِ وَالْهِجْرَةِ

Alternative Sources for Sermon 57

(1) al-Thaqafi, al-Gharat, see Ibn Abi al-Hadid, I,373 ;

(2) al-Kulayni, Usul al-Kafi (1278 )207 ;

(3) al-`Ayyashi, Tafsir, under verse 16:106 ;

(4) al-Himyari, Qurb al-'asnad;

(5) al-Baladhuri, Ansab, II,119 ;

(6) al-Hakim, al-Mustadrak, II,385 ;

(7) al-Tusi, al-'Amali, I,214 , II,374 ;

(8) al-Mufid, al-'Irshad, *184 .

Notes

1. About the person to whom Amir al-mu'minin has alluded in this sermon some people hold that he is Ziyad ibn Abih; some hold that he is al-Hajjaj ibn Yusuf ath-Thaqafi and some hold that he is Mughirah ibn Shu`bah. But most of the commentators have held him to be Mu`awiyah and this is correct because the qualities that Amir al-mu'minin has described prove true fully on him alone .Thus Ibn Abi'l-Hadid has written about the gluttonous quality of Mu`awiyah that once the prophet sent for him and he was informed that Mu`awiyah was busy eating. Then a second and third time a man was sent to call him but he brought the same news. Thereupon the Prophet said , "May Allah never satisfy his belly." The effect of this curse was that when he felt tired of eating he would say , "Take away, for, by Allah I am not satiated but I am tired and disgusted." Similarly, his abusing Amir al-mu'minin and ordering his officers for it are such accepted facts of history about which there is no scope of denying. In this connection such words were used on the pulpit that even Allah and the Prophet were hit by them. Thus, Umm al-mu'minin Umm Salamah wrote to Mu`awiyah, "Certainly you people abuse Allah and the Prophet, and this is like this that you hurl abuses on `Ali and those who love him, while I do stand witness that Allah and the Prophet did love him." (al-`Iqd al-Farid, Vol. 3, p. 131)

Thanks to `Umar ibn `Abdil-`Aziz who put a stop to it, and introduced the following verse in place of abuse in the sermons: Verily Allah enjoineth justice and benevolence (to others) and giving unto the kindred, and forbidden lewdness, and evil, and rebellion; He exhorteth you that ye may take heed (Qur'an 16:90)

In this sermon Amir al-mu'minin has ordered his killing on the basis of the Prophet's order that "When you (O' Muslims) see Mu`awiyah on my pulpit, kill him." (Kitab Siffin, pp. 243, 248; Sharh of Ibn Abi'l-Hadid, Vol. 1, p.348; Ta'rikh Baghdad, Vol. 12, p. 181; Mizan al-I`tidal, Vol. 2, p. 128; Tahdhib at-tahdhib, Vol. 2, p. 428; Vol. 5, p. 110; Vol. 7, p. 324)

Sermon 58: Storms may overtake you...

Addressing the Kharijites, Amir al-mu'minin said:

ومن كلامه (عليه السلام)

كلّم به الخوارج حين اعتزلوا الحكومة وتنادوا: أن لا حكم إلاّ لله

Storms may overtake you while there may be none to prick you (for reforms). Shall I be witness to my becoming heretic after acceptance of Faith and fighting in the company of the Prophet?!

"In that case I shall be misguided and I shall not be on the right path." (Qur'an, 6:56).

So you should return to your evil places, and get back on the traces of your heels. Beware! Certainly you will meet, after me, overwhelming disgrace and sharp sword and tradition that will be adopted by the oppressors as a norm towards you.1

أَصَابَكُمْ حَاصِبٌ، وَلاَ بَقِيَ مِنْكُمْ آبرٌ، أَبَعْدَ إِيمَاني بِاللهِ وَجِهَادِي مَعَ رَسُولِ اللهِ (صلى الله عليه وآله) أَشْهَدُ عَلَى نَفْسِي بِالْكُفْرِ !لَقَدْ )ضَلَلْتُ إِذاً وَمَا أَنَا مِنَ الْمُهْتَدِينَ !(فَأُوبُوا شَرَّ مَآب، وَارْجِعُوا عَلَى أَثَرِ الاْعْقَابِ، أَمَا إِنَّكُمْ سَتَلْقَوْنَ بَعْدِي ذُلاًّ شَامِلاً، وَسَيْفاً قَاطِعاً، وَأَثَرَةً يَتَّخِذُهَا الظَّالِمونَ فِيكُمْ سُنَّةً

As-Sayyid ar-Radi says: In the words "wala baqiyah minkum abirun" used by Amir al-mu'minin the "abir" has been related with "ba'" and "ra'" and it has been taken from the Arab saying "rajulun abirun" which means the man who prunes the date-palm trees and improves them. In one version the word is "athir" and its meaning is "relator of good news."

In my view this is more appropriate, as though Amir al-mu'minin intends to say that there should remain none to carry news. In one version the word appears as "abiz" with "za'" which means one who leaps. One who dies is also called "abiz".

قال الشريف: قوله عليه السلام: «ولا بقي منكم آبر» يُروى على ثلاثة أوجه: أحدها أن يكون كما ذكرناه، بالراء، من قولهم: رجلٌ آبِرٌ: للذي يأبر النخل، أي: يصلحه. ويروى: «آثِرٌ»، يُراد به: الذي يأثر الحديث، أي: يحكيه ويرويه، وهو أصح الوجوه عندي، كأنه عليه السلام قال: لا بقي منكم مُخبر! ويروى: «آبِز» ـ بالزاي معجمة ـ وهو: الواثب، والهالك أيضاً يقال له: آبزٌ

Alternative Sources for Sermon 58

(1) Al-Tabari, Ta'rikh, VI, 48,3378 ;

(2) Ibn Qutaybah, al-'Imamah, I,124 ;

(3) Sibt ibn al-Jawzi, Tadhkirah,100 ;

(4) al-Tabari, al-Mustarshid,162 ;

(5) Ibn al-'Athir, al-Nihayah, under (a.b.r);

(6) al-Baladhuri, Ansab, II,369 ;

(7) al-Mubarrad, al-Kamil, II,141 .

Notes

1. History corroborates that after Amir al-mu'minin, the Kharijites had to face all sorts of ignominy and disgrace and wherever they raised their heads for creating trouble, they were met with swords and spears. Thus Ziyad ibn Abih, `Ubaydullah ibn Ziyad, al-Hajjaj ibn Yusuf, Mus`ab ibn az-Zubayr and al-Muhallab ibn Abi Sufrah left no stone unturned in annihilating them from the surface of the globe, particularly al-Muhallab chased them for nineteen years, routed them thoroughly and rested only after completing their destruction.

At-Tabari writes that when ten thousand Kharijites collected in Silla wa sillibra (the name of a mountain in Ahwaz) then al-Muhallab faced them so steadfastly that he killed seven thousand Kharijites, while the remaining three thousand fled towards Kirman for life. But when the Governor of Persia noticed their rebellious activities he surrounded them in Sabur and killed a good number of them then and there. Those remained again fled to Isfahan and Kirman. From there they again formed a contingent and advanced towards Kufah via Basrah. Al-Harith ibn Abi Rabi`ah al-Makhzumi and `Abd ar-Rahman ibn Mikhnaf al-Azdi stood up with six thousand combatants to stop their advance, and turned them out of Iraq's boundaries. In this way successive encounters completely trampled their military power and turning them out of cities compelled them to roam about in the deserts. Afterwards also, when they rose in the form of groups they were crushed. (at-Ta'rikh, Vol. 2, pp. 580-591); Ibn al-Athir, Vol. 4, pp. 196-206).

Sermon 59: The place they shall fall

When Amir al-mu'minin showed his intention to fight the Kharijites he was told that they had crossed the bridge of Nahrawan and gone over to the other side. Amir al-mu'minin said:

وقال (عليه السلام)

لمّا عزم على حرب الخوارج

وقيل له: إن القوم قد عبروا جسر النهروان

Their falling place is on this side of the river. By Allah, not even ten of them will survive while from your side not even ten will be killed.1

مَصَارِعُهُمْ دُونَ النُّطْفَةِ، وَاللهِ لاَ يُفْلِتُ مِنْهُمْ عَشَرَةٌ، وَلاَ يَهْلِكُ مِنْكُمْ عَشَرَةٌ

As-Sayyid ar-Radi says: In this sermon "nutfah" implies the River Euphrates, and for water this is the nicest expression, even though water may be much. We have indicated that in an earlier sermon (48) where a similar expression was used.

قال الشريف: يعني بالنطفة: ماء النهر، وهي أفصح كناية عن الماء وإن كان كثيراً جماً، وقد أشرنا إلى ذلك فيما تقدم عند مضيّ ما أشبهه

Alternative Sources for Sermon 59

(1) Al-Bayhaqi, al-Mahasin,385 ;

(2) al-Mas`udi, Muruj, II,416 ;

(3) al-Mubarrad, al-Kamil, II,120 .

Notes

1. This prophecy cannot be attributed to wit and farsightedness, because farsighted eyes may forecast victory or defeat and preconceive the outcome of war but to tell about the correct figures of the killed on either side is beyond their capacity. This can be done only by one who can unveil the unknown future and see the coming scene with his eyes and who sees the sketches yet to appear on the page of the future with the help of the light of knowledge possessed by him as Imam. Consequently, events occurred just according to what this inheritor of the Prophet's knowledge had said, and from among the Kharijites all except nine persons were killed. Two of them fled away to `Uman, two to Sijistan, two to Kirman and two to al-Jazirah while one escaped to Tall Mawzan. Of Amir al-mu'minin's party only eight men fell as martyrs.

Sermon 60: By Allah! No, not yet...

When Amir al-mu'minin was told that the Kharijites had been totally killed, he said:

وقال (عليه السلام)

لمّا قتل الخوارج

فقيل له: يا أميرالمؤمنين، هلك القوم بأجمعهم، فقال :

By Allah! No, not yet. They still exist in the loins of men and wombs of women. Whenever a chief would appear from among them, he would be cut down till the last of them would turn thieves and robbers.1

كَلاَّ وَالله، إِنَّهُمْ نُطَفٌ فِي أَصْلاَبِ الرِّجَالِ، وَقَرَارَاتِ النِّسَاءِ، كُلَّمَا نَجَمَ مِنْهُمْ قَرْنٌ قُطِعَ، حَتَّى يَكُونَ آخِرُهُمْ لُصُوصاً سَلاَّبِينَ

Alternative Sources for Sermon 60

(1) Al-Bayhaqi, al-Mahasin,385 ;

(2) al-Mas`udi, Muruj, II,416 ;

(3) al-Mubarrad, al-Kamil, II,120 .

Notes

1. This prophecy of Amir al-mu'minin also proved true word by word. Every chief of Kharijites who rose was put to sword. A few of their chiefs who were badly put to death are mentioned here:

1) Nafi` ibn Azraq al-Hanafi: the largest group of the Kharijites namely al-Azariqah is named after him. He was killed by Salamah al-Bahili during encounter with the army of Muslim ibn `Ubays.

2) Najdah ibn `Amir: the an-Najadat al-`Adhiriyyah sect of Kharijites is named after him. Abu Fudayk al-Khariji got him killed.

3) `Abdullah ibn Ibad at-Tamimi: the sect Ibadite (Ibadiyyah) is named after him. He was killed during encounter with `Abdullah ibn Muhammad ibn `Atiyyah.

4) Abu Bayhas Haysam ibn Jabir ad-Duba`i: the sect of al-Bayhasiyyah is named after him. `Uthman ibn Hayyan al-Murri the governor of Medina got his hands and feet severed and then killed him.

5) `Urwah ibn Udayyah at-Tamimi: Ziyad ibn Abih killed him during the reign of Mu`awiyah.

6) Qatari ibn al-Fuja'h al-Mazini at-Tamimi: when he encountered the army of Sufyan ibn al-Abrad al-Kalbi in Tabarastan then Sawrah ibn al-Hurr ad-Darimi killed him.

7) Abu Bilal Mirdas ibn Udayyah at-Tamimi: was killed in encounter with `Abbas ibn Akhdar al-Mazini.

8) Shawdhab al-Khariji al-Yashkuri: was killed during encounter with Sa`id ibn `Amr al-Harashi.

9) Hawtharah ibn Wada` al-Asadi: was killed at the hands of a man of Banu Tayyi'

10) al-Mustawrid ibn `Ullafah at-Taymi: was killed by Ma`qil ibn Qays ar-Riyahi in the reign of Mu`awiyah.

11) Shabib ibn Yazid ash-Shaybani: died by being drowned in river.

12) `Imran ibn al-Harith ar-Rasibi: was killed in the battle of Dulab.

13, 14) Zahhaf at-Ta'i and Qurayb ibn Murrah al-Azdi: were killed in encounter with Banu Tahiyah.

15) az-Zubayr ibn `Ali as-Saliti at-Tamimi: was killed in encounter with `Attab ibn Warqa' ar-Riyahi.

16) `Ali ibn Bashir ibn al-Mahuz al-Yarbu`i: al-Hajjaj ibn Yusuf ath-Thaqafi got him killed.

17) `Ubaydullah ibn Bashir: was killed in encounter with al-Muhallab ibn Abi Sufrah in the battle of Dulab.

18) Abu'l-Wazi` ar-Rasibi: a man in the graveyard of Banu Yashkur felled a wall on him and killed him.

19) `Abdu Rabbih as-Saghir: was killed in encounter with al-Muhallab ibn Abi Sufrah.

20) Al-Walid ibn Tarif ash-Shaybani: was killed in encounter with Yazid ibn Mazyad ash-Shaybani.

21-24) `Abdullah ibn Yahya al-Kindi, al-Mukhtar ibn `Awf al-Azdi (Abu Hamzah ash-Shari), Abrahah ibn as-Sabbah and Balj ibn `Uqbah al-Asadi: were killed by `Abd al-Malik ibn `Atiyyah as-Sa`di in the reign of Marwan ibn Muhammad (the last of the Umayyad caliphs).

Sermon 61: Do not fight the Khawarij after me

Amir al-mu'minin also said concerning the Kharijites:

وقال (عليه السلام) فيهم

Do not fight1 the Kharijites after me, because one who seeks right but does not find it, is not like one who seeks wrong and finds it.

As-Sayyid ar-Radi says: (By “one who seeks wrong and finds it”) Amir al-mu'minin means Mu`awiyah and his men.

لاَ تَقْتُلُوا الْخَوَارِجَ بَعْدِي، فَلَيْسَ مَنْ طَلَبَ الْحَقَّ فَأَخْطَأَهُ، كَمَنْ طَلَبَ الْبَاطِلَ فَأَدْرَكَهُ

قال السيد الشريف: يعني معاوية وأصحابه

Alternative Sources for Sermon 61

(1) Al-Saduq, `Ilal,201 ;

(2) al-Tusi, al-Tahdhib, II, 48.

Notes

1. The reason for stopping people from fighting the Kharijites was that Amir al-mu'minin was clearly perceiving that after him authority and power would devolve on people who would be ignorant of the proper occasion of jihad, and who will make use of sword only to maintain their sway. And there were those who excelled even Kharijites in holding and calling Amir al-mu'minin bad. So those who are themselves in the wrong have no right to fight others in the wrong. Again, those who are wilfully in the wrong can be allowed to fight those who are in the wrong by mistake. Thus, Amir al-mu'minin's words make this fact clear that the misguidance of Kharijites was not wilful but under Satan's influence. They mistook wrong as right and stuck to it. On the other hand, the position of misguidance of Mu`awiyah and his party was that they rejected right realising it as right and appropriated wrong as the code of their conduct fully knowing that it was wrong. Their audacity in the matter of religion reached the stage that it can neither be regarded as a result of misunderstanding nor can it be covered under the garb of error of judgement, because they openly transgressed the limits of religion and paid no heed to the Prophet's injunctions in comparison with their own view. Thus, Ibn Abi'l-Hadid has written (vol. 5, p. 130) that when the Prophet's companion Abu'd-Darda' saw utensils of gold and silver being used by Mu`awiyah he said he had heard the Prophet saying, "One who drinks in vessels of gold and silver will feel flames of the fire of Hell in his stomach" whereupon Mu`awiyah said, "As for me, l do not find any harm in it." Similarly, creating Ziyad ibn Abih's blood relationship with himself by his own opinion in total disregard of the Prophet's injunction, abusing the descendants of the Prophet over the pulpit, transgressing the limits of shari`ah, shedding blood of innocent persons and placing over Muslims (as so called Khalifah) a vicious individual and thus opening the way to disbelief and atheism are events that to attribute them to any misunderstanding is like wilfully closing eyes to facts.

Sermon 62: Surely, there is a strong protective shield of Allah...

When Amir al-mu'minin was warned of being killed by deceit, he said:

ومن كلام له (عليه السلام)

لمّا خُوِّف من الغيلة

Surely, there is a strong protective shield of Allah over me. When my day would come it would get away from me and hand me over to death. At that time neither an arrow would go amiss nor a wound would heal up.

وَإِنَّ عَلَيَّ مِنَ اللهِ جُنَّةً حَصِينةً، فَإِذَا جَاءَ يَوْمِي انْفَرَجَتْ عَنِّي وَأَسْلَمَتْنِي؛ فَحِينَئِذٍ لاَ يَطِيشُ السَّهْمُ وَلاَ يَبْرَأُ الْكَلْمُ

Alternative Sources for Sermon 62

(1) Ibn Kathir, al-Bidayah, VIII, 12, from(2)

(2) Abu Dawud, Kitab al-qadar;

(3) al-'Amidi, Ghurar, 89;

(4) al-Zamakhshari, Rabi`, bab al-qatl wa al-shahadah.

Sermon 63: Beware! Surely this world is a place...

About the transience of the world

ومن خطبة له (عليه السلام)

يحذر من فتنة الدنيا

Beware! Surely this world is a place from which protection cannot be sought except while one is in it. The action which is performed only for this world cannot secure salvation. People are tested in it through calamities.

Those who have taken worldly pleasures here will be taken out from them (by death) and will be questioned about them. And whatever (good actions) they have achieved for the other world, they will get them there and stay in them. For the intelligent this world is like the shade - one moment it is spread out and extended but soon it shrinks and contracts.

أَلاَ وإنَّ الدُّنْيَا دَارٌ لاَ يُسْلَمُ مِنْهَا إِلاَّ فِيهَا، وَلاَ يُنْجَى بِشَيْءٍ كَانَ لَهَا، ابْتُلِيَ النَّاسُ بِهَا فِتْنَةً، فَمَا أَخَذُوهُ مِنْهَا لَهَا أُخْرِجُوا مِنْهُ وَحُوسِبُوا عَلَيْهِ، وَمَا أَخَذُوهُ مِنْهَا لِغَيْرِهَا قَدِمُوا عَلَيْهِ وَأَقَامُوا فِيهِ؛ فَإِنَّهَا عِنْدَ ذَوِي الْعُقُولِ كَفَيْءِ الظِّلِّ، بِيْنَا تَرَاهُ سَابِغاًحَتَّى قَلَصَ وَزَائِداً حَتَّى نَقَصَ

Alternative Sources for Sermon 63

(1) Al-'Amidi, Ghurar, under inna, 10, 88,199 .

Sermon 64: Fear Allah and anticipate your death by good actions

About decline and destruction of the world

ومن خطبة له (عليه السلام)

في المبادرة إلى صالح الاعمال

O creatures of Allah! Fear Allah and anticipate your death by good actions. Purchase everlasting joy by paying transitory things - pleasures of this world. Get ready for the journey, for you are being driven, and prepare yourselves for death, since it is hovering over you. Be a people who wake up when called, and who know that this world is not their abode, and so have it changed (with the next).

وَاتَّقُوا اللهَ عِبَادَ اللهِ، وَبَادِرُوا آجَالَكُمْ بِأَعْمَالِكُمْ وَابْتَاعُوامَا يَبْقَى لَكُمْ بِمَا يَزُولُ عَنْكُمْ، وَتَرَحَّلُوافَقَدْ جُدَّ بِكُمْ وَاسْتَعِدُّوا لِلْمَوْتِ فَقَدْ أَظَلَّكُمْ وَكُونُوا قَوْماً صِيحَ بِهمْ فَانْتَبَهُوا، وَعَلِمُوا أَنَّ الدُّنْيَا لَيْسَتْ لَهُمْ بِدَارٍ فَاسْتَبْدَلُوا

Certainly, Allah has not created you aimlessly nor left you as useless. There is nothing between anyone of you and Paradise or Hell except death that must befall him. The life that is being shortened every moment and being dismantled every hour must be regarded very short.

The hidden thing namely death which is being driven (to you) by two over new phenomena, the day and the night, is certainly quick of approach. The traveller which is approaching with success or failure (namely death) deserves the best of provision. So acquire such provision from this world while you are here with which you may shield yourself tomorrow (on the Day of Judgement).

فَإِنَّ اللهَ لَمْ يَخْلُقْكُمْ عَبَثاً، وَلَمْ يَتْرُكْكُمْ سُدىً وَمَا بَيْنَ أَحَدِكُمْ وَبَيْنَ الْجَنَّةِ أَوِ النَّارِ إِلاَّ الْمَوْتُ أَنْ يَنْزِلَ بِهِ. وَإِنَّ غَايَةً تَنْقُصُهَا اللَّحْظَةُ، وَتَهْدِمُهَا السَّاعَةُ، لَجَدِيرَةٌ بِقِصَرِالْمُدَّةِ، وَإِنَّ غَائِباً يَحْدُوهُ الْجَدِيدَانِ اللَّيْلُ وَالنَّهَارُ، لَحَرِيٌّ بِسُرْعَةِ الاْوْبَةِ وَإِنَّ قَادِماً يَقْدُمُ بِالفَوْزِ أَوالشِّقْوَةِ لَمُسْتَحِقٌّ لاِفْضَلِ الْعُدَّةِ، فَتَزَوَّدُوا فِي الدُّنيَا مِنَ الدُّنْيَا مَا تَحْرُزُونَ بِهِ نُفُوسَكُمْ غَداً

So everyone should fear Allah, should admonish himself, should send forward his repentance and should overpower his desire, because his death is hidden from him, his desires deceive him and Satan is posted on him and he beautifies for him sin so that he may commit it and prompts him to delay repentance till his desires make him the most negligent. Pity is for the negligent person whose life itself would be a proof against him and his own days (passed in sin) would lead him to punishment.

فَاتَّقَىْ عَبْدٌ رَبِّهُ، نَصَحَ نَفْسَهُ، قَدَّمَ تَوْبَتَهُ، غَلَبَ شَهْوَتَهُ، فَإِنَّ أَجَلَهُ مَسْتُورٌ عَنْهُ، وَأَمَلَهُ خَادِعٌ لَهُ، والشَّيْطَانُ مُوَكَّلٌ بِه، يُزَيِّنُ لَهُ الْمَعْصِيَةَ لِيَرْكَبَهَا، وَيُمَنِّيهِ التَّوْبَةَ لِيُسَوِّفَهَا حتّى تَهْجُم مَنِيَّتُهُ عَلَيْهِ أَغْفَلَ مَا يَكُونُ عَنْهَا. فَيَالَهَا حَسْرَةً عَلَى كُلِّ ذِي غَفْلَةٍ أَنْ يَكُونَ عُمُرُهُ عَلَيْهِ حُجَّةً، وَأَنْ تُؤَدِّيَهُ أَيَّامُهُ إِلَى الشِّقْوَةِ !

We ask Allah, the Glorified, that He may make us and you like one whom bounty does not mislead, whom nothing can stop from obedience of Allah and whom shame and grief do not befall after death.

نَسْأَلُ اللهَ سُبْحَانَهُ أَنْ يَجْعَلَنَا وَإِيَّاكُمْ مِمِّنْ لاَ تُبْطِرُهُ نَعْمَةٌ وَلاَ تُقَصِّرُ بِهِ عَنْ طَاعَةِ رَبِّهِ غَايَةٌ، وَلاَ تَحُلُّ بِهِ بَعْدَ الْمَوْتِ نَدَامَةٌ وَلاَ كَآبَةٌ

Alternative Sources for Sermon 64

(1) Al-'Amidi, Ghurar,105 ,154 ,155 ,246 ;

(2) Sibt, Tadhkirah,145 .

(3) Nasr, Siffin, 7.

Sermon 65: Praise be to Allah for Whom one condition does not proceed another...

About Allah's attributes

ومن خطبة له (عليه السلام)

وفيها مباحث لطيفة من العلم الالهي

Praise be to Allah for Whom one condition does not proceed another so that He may be the First before being the Last or He may be Manifest before being Hidden. Everyone called one (alone) save Him is by virtue of being small (in number); and everyone enjoying honour other than Him is humble. Every powerful person other than Him is weak. Every master (owner) other than Him is slave (owned).

الْحَمْدُ للهِ الَّذِي لَمْ تَسْبِقْ لَهُ حَالٌ حالاً، فَيَكُونَ أَوَّلاً قَبْلَ أَنْ يَكُونَ آخِراً، وَيَكُونَ ظَاهِراً قَبْلَ أَنْ يَكُونَ بَاطِناً

كُلُّ مُسَمّىً بِالْوَحْدَةِ غَيْرَهُ قَلِيلٌ، وَكُلُّ عَزِيز غَيْرَهُ ذَلِيلٌ، وَكُلُّ قَوِي غَيْرَهُ ضَعِيفٌ، وَكُلُّ مَالِك غَيْرَهُ مَمْلُوكٌ،

Every knower other than Him is seeker of knowledge. Every controller other than Him is sometimes imbued with control and sometimes with disability. Every listener other than Him is deaf to light voices while loud voices make him deaf and distant voices also get away from him. Every onlooker other than Him is blind to hidden colours and delicate bodies. Every manifest thing other than Him is hidden, but every hidden thing other than Him is incapable of becoming manifest.

وَكُلُّ عَالِم غَيْرَهُ مُتَعَلِّمٌ، وَكُلُّ قَادِر غَيْرَهُ يَقْدِرُ وَيَعْجَزُ، وَكُلُّ سَمِيع غَيْرَهُ يَصَمُّ عَنْ لَطِيفِ الاْصْوَاتِ، ويُصِمُّهُ كَبِيرُهَا، وَيَذْهَبُ عَنْهُ مَا بَعُدَ مِنْهَا، وَكُلُّ بَصِير غَيْرَهُ يَعْمَى عَنْ خَفِيِّ الاْلْوَانِ وَلَطِيفِ الاْجْسَامِ، وَكُلُّ ظَاهِر غَيْرَهُ غَيْرُ بَاطِن، وَكُلُّ بَاطِن غَيْرَهُ غَيْرُ ظَاهِر

He did not create what He created to fortify His authority nor for fear of the consequences of time, nor to seek help against the attack of an equal or a boastful partner or a hateful opponent. On the other hand all the creatures are reared by him and are His humbled slaves.

He is not conditioned in anything so that it be said that He exists therein, nor is He separated from anything so as to be said that He is away from it. The creation of what He initiated or the administration of what He controls did not fatigue Him. No disability overtook Him against what He created. No misgiving ever occurred to Him in what He ordained and resolved. But His verdict is certain, His knowledge is definite, His governance is overwhelming. He is wished for at time of distress and He is feared even in bounty.

لَمْ يَخْلُقْ مَا خَلَقَهُ لِتَشْدِيدِ سُلْطَانٍ، وَلاَ تَخْوُّفٍ مِنْ عَوَاقِبِ زَمَانٍ، وَلاَ اسْتِعَانَةٍ عَلَى نِدٍّاً مُثَاوِرٍ وَلاَ شَرِيكٍ مُكَاثِرٍ وَلاَ ضِدٍّ مُنَافِرٍ وَلكِنْ خَلاَئِقُ مَرْبُوبُونَ وَعِبَادٌ دَاخِرُونَ

لَمْ يَحْلُلْ فِي الاْشْيَاءِ فَيُقَالَ: هُوَ فيها كَائِنٌ، وَلَمْ يَنْأَ عَنْهَا فَيُقَالَ: هُوَ مِنْهَا بَائِنٌ لَمْ يَؤُدْهُ خَلْقُ مَا ابْتَدَأَ، وَلاَ تَدْبِيرُ مَا ذَرَأَ وَلاَ وَقَفَ بِهِ عَجْرٌ عَمَّا خَلَقَ،وَلاَ وَلَجَتْ عَلَيْهِ شُبْهُةٌ فِيَما قَضَى وَقَدَّرَ، بَلْ قَضَاءٌ مُتْقَنٌ، وَعِلْمٌ مُحْكَمٌ، وَأَمْرٌ مُبْرَمٌ المَأْمُولُ مَعَ النِّقَمِ، المرَهُوبُ مَعَ النِّعَمِ

Alternative Sources for Sermon 65

(1) Al-Saduq, al-Tawhid, 29, 62;

(2) al-Wasiti, `Uyun;

(3) al-'Amidi, Ghurar,238 .

Sermon 66: O Muslims!

In one of the days of Siffin Amir al-mu'minin said to his followers about ways of fighting

ومن كلام له (عليه السلام)

في تعليم الحرب والمقاتلة

في بعض أيام صفين

O Muslims! Make fear of Allah the routine of your life. Cover yourselves with peace of mind and clench your teeth because this makes the sword slip off from the skull. Complete your armour and shake your swords in their sheathes before showing them out. Have your eyes on the enemy. Use your spears on both sides and strike (the enemy) with swords. Keep in mind that you are before Allah and in the company of the Prophet's cousin.

Repeat your attacks and feel ashamed of running away, because it is a shame for posterity and (cause of awarding you) fire on the Day of Judgement. Give your lives (to Allah) willingly and walk towards death with ease. Beware of this great majority, and the pitched tent and aim at its centre because Satan is hiding in its corner. He has extended his hand for assault and has kept back his foot for running away. Keep on enduring till the light of Truth dawns upon you.

While ye have the upper hand, and Allah is with you, and never will He depreciate your deeds. (Qur'an, 47:35)

مَعَاشِرَ الْمُسْلِمِينَ: اسْتَشْعِرُوا الْخَشْيَةَ وَتَجَلْبَبُواالسَّكِينَةَ، وَعَضُّواعَلَى النَّوَاجِذِ فَإِنَّهُ أَنْبَى لِلْسُّيُوفِ عَنِ الْهَامِ وَأَكْمِلُوا اللاَّمَةَ، وَقَلْقِلُواالسُّيُوفَ فِي أَغْمَادِهَا قَبْلَ سَلِّهَا، وَالْحَظُوا الْخَزْرَ وَاطْعُنُوا الشَّزْرَ وَنَافِحُوا بِالظُّبَا وَصِلُوا السُّيُوفَ بَالْخُطَا وَاعْلَمُوا أَنَّكُمْ بِعَيْنِ اللهِ، وَمَعَ ابْنِ عَمِّ رَسُولِ اللهِ صلى الله عليه وآله، فَعَاوِدُوا الْكَرَّ، وَاسْتَحْيُوا مِنَ الْفَرِّ فَإِنَّهُ عَارٌ فِي الاْعْقَابِ وَنَارٌ يَوْمَ الْحِسَابِ، وَطِيبُوا عَنْ أَنْفُسِكُمْ نَفْساً، وَامْشُوا إِلَى الْمَوْتِ مَشْياً سُجُحاً وَعَلَيْكُمْ بِهذَا السَّوَادِ الاْعْظَمِ، وَالرِّوَاقِ المُطَنَّبِ، فَاضْرِبُوا ثَبَجَهُ فإِنَّ الشَّيْطَانَ كَامِنٌ فِي كِسْرِهِ قَدْ قَدَّمَ لِلْوَثْبَةِ يَداً، وَأَخَّرَ لِلنُّكُوصِ رِجْلاً؛ فَصَمْداً صَمْداً! حَتَّى يَنْجَلِيَ لَكُمْ عَمُودُ الْحَقِّ (وَأَنْتُمُ الاْعْلَوْنَ وَاللهُ مَعَكُمْ وَلَنْ يَتِرَكُمْ أَعْمَالَكُمْ ).

Alternative Sources for Sermon 66

(1) Nasr, Siffin, see Ibn Abi al-Hadid, I,479 ;

(2) Ibn Qutaybah, `Uyun, I,110 ,133 ;

(3) al-Jahiz, al-Bayan, II, 24;

(4) al-Bayhaqi, al-Mahasin, 45;

(5) al-Tabari, Basharah,172 ;

(6) al-Quda`i, Dustur,124 ;

(7) Ibn `Asakir, Ta'rikh, XII,182 ;

(8) al-Mas`udi, Muruj, II,380 ;

(9) Furat, Tafsir al-Qur'an.

Sermon 67: Why didn't you argue

When after the death of the Prophet, news reached Amir al-mu'minin about the happening in Saqifah of Bani Sa`idah,1 he enquired what the Ansar said. People said that they were asking for one chief from among them and one from the others, Amir al-mu'minin said:

ومن كلام له (عليه السلام)

في معنى الانصار

قالوا: لمّا انتهت إلى أميرالمؤمنين (عليه السلام) أنباء السقيفة بعد وفاة رسول الله(صلى الله عليه وآله ) ،

قال(عليه السلام): ما قالت الانصار؟

قالوا: قالت: منا أمير ومنكم أمير، قال عليه السلام :

Why did you not argue against them (ansar) that the Prophet had left his will that whoever is good among Ansar should be treated well and whoever is bad should be forgiven.

People said: "What is the proof against them in it?"

Amir al-mu'minin said:

"If the Government was for them there should have been no will in their favour."

Then he said:

"What did the Quraysh plead?"

People said: "They argued that they belong to the lineal tree of the Prophet.

Then Amir al-mu'minin said:

"They defended themselves with the plea of the tree but neglected the fruit."

قال (عليه السلام): فَهَلاَّ احْتَجَجْتُمْ عَلَيْهِمْ: بِأَنَّ رَسُولَ اللهِ(صلى الله عليه وآله) وَصَّى بِأَنْ يُحْسَنَ إِلَى مُحْسِنِهمْ، وَيُتَجَاوَزَ عَنْ مُسِيئِهِمْ؟

قالوا: وما في هذا من الحجّة عليهم؟

فقال(عليه السلام): لَوْ كَانَتِ الامارة فِيهمْ لَمْ تَكُنِ الْوَصِيَّةُ بِهِمْ

ثم قال: فَمَاذَا قَالَتْ قُرَيْشٌ؟

قالوا: احتجت بأَنها شجرة الرسول (صلى الله عليه وآله).

فقال (عليه السلام): احْتَجُّوا بِالشَّجَرَةِ، وَأَضَاعُوا الَّثمَرَةَ

Alternative Sources for Sermon 67

(1) Al-Nuwayri, Nihayah, VIII,168 ;

(2) al-'Amidi, Ghurar,326 ;

(3) al-Karajiki, al-Ta`ajjub, 13;

(4) al-Jawhari, al-Saqifah, see Ibn Abi al-Hadid, II, at the beginning;

(5) al-Tabari, Ta'rikh, VI,263 ;

(6) Ibn `Abd al-Birr, al-'Isti`ab, in the account of `Awf ibn Athathah;

(7) al-Mas`udi, Muruj;

(8) al-Tawhidi, al-Basa'ir, 59;

(9) al-Murtada, al-'Amali, I,198 .

Notes

1. From what happened in the Saqifah of Bani Sa`idah it appears that the greatest argument of muhajirun against ansar and the basis of the former's success was this very point that since they were the kith and kin of the Prophet no one else could deserve the Caliphate. On this very ground the big crowd of ansar became ready to lay down their weapons before three muhajirun, and the latter succeeded in winning the Caliphate by presenting their distinction of descent. Thus in connection with the events of Saqifah at-Tabari writes that when the ansar assembled in Saqifah of Bani Sa`idah to swear allegiance on the hand of Sa`d ibn `Ubadah, somehow Abu Bakr, `Umar and Abu `Ubaydah ibn al-Jarrah also got the hint and reached there. `Umar had thought out something for this occasion and he rose to speak but Abu Bakr stopped him, and he himself stood up. After praise of Allah and the immigration of the muhajirun and their precedence in Islam he said:

They are those who worshipped Allah first of all and accepted belief in Allah and his Prophet's friends and his Kith and Kin. These alone therefore must deserve the Caliphate. Whoever clashes with them commits excess.

When Abu Bakr finished his speech al-Hubab ibn al-Mundhir stood up and, turning to the ansar, he said: "O' group of ansar ! Do not give your reins in the hands of others. The populace is under your care. You are men of honour, wealth and tribe and gathering. If the muhajirun have precedence over you in some matters you too have precedence over them in other matters. You gave them refuge in your houses. You are the fighting arm of Islam. With your help Islam stood on its own feet. In your cities prayer of Allah was established with freedom. Save yourselves from division and dispersion and stick to your right unitedly. If the muhajirun do not concede to your right tell them there should be one chief from us and one from them."

No sooner al-Hubab sat down after saying this then `Umar rose and spoke thus:

This can't be that there be two rulers at one time. By Allah, the Arabs will never agree to have you as the head of the state since the Prophet was not from amongst you. Certainly, the Arabs will not care the least objection in that the Caliphate is allowed to one in whose house Prophethood rests so that the ruler should also be from the same house. For those who dissent clear arguments can be put forth. Whoever comes in conflict with us in the matter of the authority and rulership of Muhammad (S) he is leaning towards wrong, is a sinner and is falling into destruction.

After `Umar, al-Hubab again stood up and said to the ansar, "Look, stick to your point and do not pay heed to the views of this man or his supporters. They want to trample your right, if they do not consent turn him and them out of your cities and appropriate the Caliphate. Who else than you can deserve it more?"

When al-Hubab finished `Umar scolded him. There was use of bad words from that side also, and the position began to worsen. On seeing this Abu `Ubaydah ibn al-Jarrah spoke with the intention of cooling down ansar and to win them over to his side and said: "O' ansar ! You are the people who supported us and helped us in every manner. Do not now change your ways and do not give up your behaviour." But the ansar refused to change their mind. They were prepared to swear allegiance to Sa`d and people just wanted to approach him when a man of Sa`d's tribe Bashir ibn `Amr al-Khazraji stood up and said:

"No doubt we came forward for jihad, and gave support to the religion, but our aim in doing thus was to please Allah and to obey His Prophet. It does not behove us to claim superiority and create trouble in the matter of the caliphate. Muhammad (S) was from Quraysh and they have a greater right for it, and are more appropriate for it." As soon as Bashir uttered these words division occurred among the ansar, and this was his aim, because he could not see a man of his own tribe rising so high. The muhajirun took the best advantage of this division among the ansar, and `Umar and Abu `Ubaydah decided to swear allegiance to Abu Bakr. They had just got forward for the act when Bashir first of all put his hand on that of Abu Bakr and after that `Umar and Abu `Ubaydah swore the allegiance. Then the people of Bashir's tribe came and swore allegiance, and trampled Sa`d ibn `Ubadah under their feet.

During this time Amir al-mu'minin was occupied in the funeral bath and burial of the Prophet. When afterwards he heard about the assemblage at the Saqifah and he came to know that the muhajirun had won the score over ansar by pleading themselves to be from the tribe of the Prophet he uttered the fine sentence that then argued on the lineal tree being one but spoiled its fruits, who are the members of his family. That is, if muhajirun's claim was acceded for being from the lineal tree of the Prophet, how can those who are the fruits of this tree be ignored? It is strange that Abu Bakr who connects with the Prophet in the seventh generation above and `Umar who connects with him in the ninth generation above may be held of the tribe and family of the Prophet and he who was his first cousin, he is refused the status of a brother.