Letter 54: To Talhah and az-Zubayr

To Talhah and az-Zubayr (through `Imran ibn al-Husayn al-Khuza`i)1

Abu Ja`far al-Iskafi has mentioned this in his "Kitab al-maqamat" on the excellent qualities (manaqib) of Amir al-mu'minin (peace be upon him).

ومن كتاب كتبه (عليه السلام)

إلى طلحة والزبير، مع عمران بن الحصين الخزاعي

وقد ذكره أبو جعفر الاسكافي في كتاب المقامات في مناقب أمير المؤمنين عليه السلام

Now, both of you know, although you conceal it, that I did not approach the people till they approached me, and I did not ask them to swear allegiance to me till they themselves swore allegiance to me, and both of you were among those who approached me and swore me allegiance. Certainly, the common people did not swear me allegiance under any force put on them or for any money given to them.

If you two swore allegiance to me obediently, come back and offer repentance to Allah soon, but if you swore allegiance to me reluctantly, you have certainly given me cause for action, by showing your obedience and concealing your disobedience.2 By my life, you were not more entitled than other Muhajirun to conceal and hide the matter. Your refusing allegiance before entering into it would have been easier than getting out of it after having accepted it.

أَمَّا بَعْدُ، فَقَدْ عَلِمْتُما، وَإِنْ كَتَمْتُما، أَنِّي لَمْ أُرِدِ النَّاسَ حَتَّى أَرَادُونِي، وَلَمْ أُبَايِعْهُمْ حَتَّى بَايَعُونِي، وَإِنَّكُمَا مِمَّنْ أَرَادَنِي وَبَايَعَنِي، وَإِنَّ العَامَّةَ لَمْ تُبَايِعْنِي لِسُلْطَان غَاصِب، وَلاَ لِعَرَض حَاضِر، فَإِنْ كُنْتُما بَايَعْتُمانِي طَائِعَيْنِ، فارْجِعَا وَتُوبَا إِلَى اللهِ مِنْ قَرِيب، وَإِنْ كُنْتُما بَايَعْتُمانِي كَارِهَيْنِ، فَقَدْ جَعَلْتُما لِي عَلَيْكُمَا السَّبِيلَ بِإِظْهَارِكُمَا الطَّاعَةَ، وَإِسْرَارِكُمَا الْمَعْصِيَةَ، وَلَعَمْرِي مَا كُنْتُما بِأَحَقِّ الْمُهَاجِرِينَ بِالتَّقِيَّةِ وَالْكِتْمانِ، وَإِنَّ دَفْعَكُمَا هذَا الاَْمْرَ مِنْ قَبْلِ أَنْ تَدْخُلاَ فِيهِ، كَانَ أَوْسَعَ عَلَيْكُمَا مِنْ خُرُوجِكُمَا مِنْهُ، بَعْدَ إِقْرَارِكُمَا بِهِ

You have indicated that I killed `Uthman; then let someone from among the people of Medina who supported neither me nor you decide the matter between me and you. Then one of us shall face (the command of law) according to (their) involvement. You should give up your way now, O you two elderly men, when the great question before you is only one of shame, before you face the question of shame coupled with the Hell-fire; and that is an end to the matter.

وَقَدْ زَعَمْتُما أَنِّي قَتَلْتُ عُثْمانَ، فَبَيْنِي وَبَيْنَكُمَا مَنْ تَخَلَّفَ عَنِّي وَعَنْكُمَا مِنْ أَهْلِ الْمَدِينَةِ، ثُمَّ يُلْزَمُ كُلُّ امْرِىء بَقَدْرِ مَا احْتَمَلَ. فَارْجِعَا أَيُّهَا الشَّيْخَانِ عَنْ رَأْيِكُمَا، فَإِنَّ الاْنَ أَعْظَمَ أَمْرِكُمَا الْعَارُ، مِنْ قَبْلِ أَنْ يَجْتَمِعَ الْعَارُ وَالنَّارُ،السَّلاَمُ

Notes

1. `Imran ibn al-Husayn al-Khuza`i was a high ranking companion distinguished in learning and achievements and very cautious in relating traditions. He accepted Islam in the year of Khaybar and participated in jihad with the Prophet. Was honoured with the judicial position at Kufah and died at Basrah in 52 A.H.

One of the genuine traditions related by `Imran ibn al-Husayn about Amir al-mu'minin is:

The Messenger of Allah raised and sent an army under the command of `Ali ibn Abi Talib. From the khums (one-fifth) received by him `Ali set aside a slave girl for himself. This was distasteful to some of his men and four of them decided to complain of this to the Prophet (S). On their return they approached the Prophet, and one of them stood up and said: "O' Messenger of Allah! Do you not see that `Ali did so and so?" The Prophet turned away his face from him. Another man stood up and made the same complaint and the Prophet turned away his face from him. Still another man stood up and repeated what his two colleagues had said and met the same reaction. Then the fourth man stood up and spoke like his predecessors. The Prophet (S) then turned to them with signs of anger on his face and said: "What do you want me to do to `Ali? (repeating thrice). Surely, `Ali is from me and I am from him, and after me he is the Master of all the believers." (al-Jami` as -sahih, at-Tirmidhi,vol.5,p.632; al-Musnad, Abmad ibn Hanbal, vol.4, pp.437-438; al-Musnad, Abu Dawud at-Tayalisi, p.111;al-Mustadrak, al-Hakim, vol.3, pp.110-111; Hilyah al-awliya', Abu Nu`aym, vol.6, p.294; Tarikh al-Islam, adh- Dhahabi, vol.2, p.196; at-Tarikh, Ibn Kathir, vol.7, p.345; Usd al- ghabah, Ibn al-Athir, vol.4, p.27, al-Isabah, Ibn Hajar, vol.2, p.509)

2. That is you are men of riches and means having a large tribe and community. What is the need to you to do for this double dealing of concealing the real feelings of the heart, showing obedience and swearing allegiance loathsomely and unwillingly? Of course, if someone else, who was weak and helpless, said that he was obliged to swear allegiance, his point could be accepted to some extent. But when no one else has expressed his helplessness in the matter, why did this helplessness befall you so that you now regard your swearing of allegiance to be the result of your helplessness.

Letter 55: To Mu`awiyah

ومن كتاب له (عليه السلام)

إلى معاوية

Now, Allah, the Glorified, has made this world for what is to come hereafter, and put its inhabitants to trial as to which of you is good in action, and we have not been created for this world, nor ordered to strive for it, but we have been made to stay in it to stand trial therein. So, Allah has tried me with you and tried you with me. He has therefore made either of us a plea for the other.

أَمَّا بَعْدُ، فَإِنَّ اللهَ سُبْحَانَهُ قَدْ جَعَلَ الدُّنْيَا لِمَا بَعْدَهَا، وَابْتَلَى فِيهَا أَهْلَهَا، لِيَعْلَمَ أَيُّهُمْ أَحْسَنُ عَمَلاً، وَلَسْنَا لِلدُّنْيَا خُلِقْنَا، وَلاَ بِالسَّعْيِ فِيهَا أُمِرْنَا، وَإِنَّمَا وُضِعْنَا فِيها لِنُبْتَلَى بِهَا، وَقَدِ ابْتَلاَنِي اللهُ بِكَ وَابْتَلاَكَ بِي: فَجَعَلَ أَحَدَنَا حُجَّةً عَلَى الاْخَرِ،

Now, you have leapt on the world by a wrong interpretation of the Qur'an, and wanted me to account for what neither my hand nor tongue was responsible, but you and the Syrians put the blame on me, and your scholar incited against me the ignorant and one who is standing incited the one who is sitting. You should fear Allah about yourself and not allow Satan to lead you. Turn your face towards the next world because that is our path and your path, and fear that Allah may not entangle you in any sudden infliction which may destroy the root as well as cut away the branches. I swear to you by Allah an oath which will not be broken that if destiny brings me and you together I shall steadfastly hold before you

until Allah judges between us, and He is the Best of the judges. (Qur'an, 7:87)

فَعَدَوْتَ عَلَى طَلَبِ الدُّنْيَا بَتَأْوِيلِ الْقُرْآنِ، فَطَلَبْتَنِي بِمَا لَمْ تَجْنِ يَدِي وَلاَ لِسَانِي، وَعَصَيْتَهُ أَنْتَ وأَهْلُ الشَّامِ بِي، وَأَلَّبَ عَالِمُكُمْ جَاهِلَكُمْ، وَقَائِمُكُمْ قَاعِدَكُمْ. فَاتَّقِ اللهَ فِي نَفْسِكَ، وَنَازِعِ الشَّيْطَانَ قِيَادَكَ، وَاصْرِفْ إِلَى الاْخِرَةِ وَجْهَكَ، فَهِيَ طَرِيقُنَا وَطَرِيقُكَ. وَاحْذَرْ أَنْ يُصِيبَكَ اللهُ مِنْهُ بِعَاجِلِ قَارِعَة تَمَسُّ الاْصْلَ، وَتَقْطَعُ الدَّابِرَ، فَإِنِّي أُولِي لَكَ بِاللهِ أَلِيَّةً غَيْرَ فَاجِرَة، لَئِنْ جَمَعَتْنِي وَإِيَّاكَ جَوَامِعُ الاْقْدَارِ لاَ أَزَالُ بِبَاحَتِكَ( حَتَّى يَحْكُمَ اللهُ بَيْنَنَا وَهُوَ خَيْرُ الْحَاكِمِينَ).

Letter 56: Instructions to Shuray bin Hani

Instructions to Shuray bin Hani when he was appointed as the commanding officer of the vanguard of his army, which was marching towards Syria.

When Amir al-mu'minin placed Shurayh ibn Hani (al-Madhhiji) at the head of the vanguard preceding towards Syria, he issued this document of instruction to him:

ومن كلام وصىّ به شريح بن هانىء

لما جعله على مقدمته إلى الشام

Fear Allah every morning and evening and remain apprehensive about yourself of this deceitful world and do not regard it safe in any case. Know that if for fear of some evil you do not refrain yourself from things which you love, then passions will fling you into a lot of harm. Therefore, be for yourself a refrainer and protector, and for your anger a suppressor and killer.

اتَّقِ اللهَ فِي كُلِّ صَبَاح وَمَسَاء، وَخَفْ عَلَى نَفْسِكَ الدُّنْيَا الْغَرُورَ، وَلاَ تَأْمَنْهَا عَلَى حَال، وَاعْلَمْ أَنَّكَ إِنْ لَمْ تَرْدَعْ نَفْسَكَ عَنْ كَثِير مِمَّا تُحِبُّ، مَخَافَةَ مَكْرُوهِهِ، سَمَتْ بِكَ الاْهْوَاءُ إِلَى كَثِير مِنَ الضَّرَرِ. فَكُنْ لِنَفْسِكَ مَانِعاً رَادِعاً، وَلِنَزْوَتِكَ عِنْدَ الْحَفِيظَةِ وَاقِماً قَامِعاً

Letter 57: To the people of Kufah at the time of his march from Medina to Basrah

ومن كتاب له (عليه السلام)

إلى أهل الكوفة

عند مسيره من المدينة إلى البصرة

Now, I have come out of my city either as an oppressor or as the oppressed, either as a rebel or one against whom rebellion has been committed. In any case, to whomsoever this letter of mine reaches, I appeal to him in the name of Allah that he should come to me and if I am in the right he should help me; but if I am in the wrong then he should try to get me to the right according to his view.

أَمَّا بَعْدُ، فَإِنِّي خَرَجْتُ مِنْ حَيِّي هذَا: إِمَّا ظَالِماً، وَإِمَّا مَظْلُوماً، وَإِمِّا بَاغِياً، وَإِمَّا مَبْغِيّاً عَلَيْهِ. وَأنا أُذَكِّرُ اللهِ مَنْ بَلَغَهُ كِتَابِي هذَا لَمَّا نَفَرَ إِلَىَّ، فَإِنْ كُنْتُ مُحْسِناً أعَانَنِي، وَإِنْ كُنْتُ مُسْيئاً استَعْتَبَنِي

Letter 58: Written to the people of various localities deseribing what took place between him and the people of Siffin

ومن كتاب كتبه (عليه السلام)

إلى أهل الامصار يقتصّ فيه ما جرى بينه وبين أهل صفين

The whole thing began thus that we and the Syrians met in an encounter although we believe in one and the same Allah and the same Prophet, and our message in Islam is the same. We did not want them to add anything in the belief in Allah or in acknowledging His Messenger (Allah bless him and his descendants) nor did they want us to add any such thing. In fact, there was complete unity except that we differed on the question of `Uthman's blood while we were free of responsibility for it. We suggested to them to appease the situation by calming the temporary irritation and pacifying the people till matters settled down and stabilized when we would gain strength to put matters right.

وَكَانَ بَدْءُ أَمْرِنَا أَنَّا الْتَقَيْنَا وَالْقَوْمُ مِنْ أَهْلِ الشَّامِ، وَالظَّاهِرُ أَنَّ رَبَّنَا وَاحِدٌ، وَنَبِيَّنَا وَاحِدٌ، وَدَعْوَتَنَا فِي الاْسْلاَمِ وَاحِدَةٌ، لاَ نَسْتَزِيدُهُمْ فِي الاْيمَانِ باللهِ وَالتَّصْدِيقِ بِرَسُولِهِ (صلى الله عليه وآله)، وَلاَ يَسْتَزِيدُونَنَا، الاْمْرُ وَاحِدٌ، إِلاَّ مَا اخْتَلَفْنَا فِيهِ مِنْ دَمِ عُثْمانَ، وَنَحْنُ مِنْهُ بَرَاءٌ! فَقُلْنَا: تَعَالَوْا نُدَاوِ مَا لاَ يُدْرَكُ الْيَوْمَ بِإِطْفَاءِ النَّائِرَةِ، وَتَسْكِينِ الْعَامَّةِ، حَتَّى يَشْتَدَّ الاْمْرُ وَيَسْتَجْمِعَ، فَنَقْوَى عَلَى وَضْعِ الْحَقِّ مَوَاضِعَهُ

They however said that they would settle it by war. Thus, they refused our offer and consequently war spread its wings and came to stay. Its flames rose and became strong. When the war had bitten us as well as them and pierced its talons into us as well as them, they accepted what we had proposed to them.

So, we agreed to what they suggested and hastened to meet their request. In this way, the plea became clear to them and no excuse was left to them. Now, whoever among them adheres to this will be saved by Allah from ruin, and whoever shows obstinacy and insistence (on wrong) is the reverser whose heart has been blinded by Allah and evils will encircle his head.

فَقَالُوا: بَلْ نُدَاوِيهِ بِالْمُكَابَرَةِ! فَأَبَوْا حَتَّى جَنَحَتِ الْحَرْبُ وَرَكَدَتْ، وَوَقَدَتْ نِيرَانُهَا وَحَمِشَتْ. فَلَمَّا ضَرَّسَتْنَا وَإِيَّاهُمْ، وَوَضَعَتْ مَخَالِبَهَا فِينَا وَفِيهِمْ، أَجَابُوا عِنْدَ ذلِكَ إِلَى الَّذي دَعَوْنَاهُمْ إِلَيْهِ، فَأَجَبْنَاهُمْ إِلَى مَا دَعَوْا، وَسَارَعْنَاهُمْ إِلَى مَا طَلَبُوا، حَتَّى اسْتَبَانَتْ عَلَيْهِمُ الْحُجَّةُ، وَانْقَطَعَتْ مِنْهُمُ الْمَعْذِرَةُ. فَمَنْ تَمَّ عَلَى ذلِكَ مِنْهُمْ فَهُوَ الَّذِي أَنْقَذَهُ اللهُ مِنَ الْهَلَكَةِ، وَمَنْ لَجَّ وَتَمَادَى فَهُوَ الرَّاكِسُ الَّذِي رَانَ اللهُ عَلَى قَلْبِهِ، وَصَارَتْ دَائِرَةُ السَّوْءِ عَلَى رَأْسِهِ

Letter 59: To al-Aswad ibn Qutbah, the Governor of Hulwan

ومن كتاب له (عليه السلام)

إلى الاسود بن قُطْبَةَ صاحب جند حُلوان

Now, if the actions of a governor follow the passions he will be greatly hampered in justice. All the people should be equal in right before you, because injustice cannot be a substitute for justice. Avoid that thing the like of which you would not like for yourself. Exert yourself in what Allah has made obligatory on you, hoping for His reward and fearing His chastisement.

أَمَّا بَعْدُ، فإِنَّ الْوَالِيَ إِذَا اخْتَلَفَ هَوَاهُ مَنَعَهُ ذلِكَ كَثِيراً مِنَ الْعَدْلِ، فَلْيَكُنْ أَمْرُ النَّاسِ عِنْدَكَ فِي الْحَقِّ سَوَاءً، فَإِنَّهُ لَيْسَ فِي الْجَوْرِ عِوَضٌ مِنَ الْعَدْلِ، فَاجْتَنِبْ مَا تُنْكِرُ أَمْثَالَهُ، وَابْتَذِلْ نَفْسَكَ فِيَما افْتَرَضَ اللهُ عَلَيْكَ، رَاجِياً ثوَابَهُ، وَمُتَخَوِّفاً عِقَابَهُ

Know that this world is the place of trial. Whoever here wastes any hour of his time will repent it on the Day of Judgement, and nothing can ever make you free of need of what is right. One of the rights on you is that you should protect yourself (from sins) and look after the subjects to your best. The benefit that will come to you from this will be greater than that which will accrue (to people) through you; and that is an end to the matter.

وَاعْلَمْ أَنَّ الدُّنْيَا دَارُ بَلِيَّة لَمْ يَفْرُغْ صَاحِبُهَا قَطُّ فِيهَا سَاعَةً إِلاَّ كَانَتْ فَرْغَتُهُ عَلَيْهِ حَسْرَةً يَوْمَ الْقِيَامَةِ،أَنَّهُ لَنْ يُغْنِيَكَ عَنِ الْحَقِّ شَيْءٌ أَبَداً، وَمِنَ الْحَقِّ عَلَيْكَ حِفْظُ نَفْسِكَ، وَالاْحْتسَابُ عَلَى الرَّعِيَّةِ بِجُهْدِكَ، فَإِنَّ الَّذِي يَصِلُ إِلَيْكَ مِنْ ذلِكَ أَفْضَلُ مِنَ الَّذِي يَصِلُ بِكَ، وَالسَّلاَمُ

Letter 60: To the officers through whose jurisdiction the army passed

ومن كتاب له (عليه السلام)

إلى العمال الذين يطأ عمَلَهُمْ الجيشُ

From the servant of Allah `Ali, Amir al-mu'minin, to all the collectors of revenue and officers of the realm through whose area the army passes.

مِنْ عَبْدِ اللهِ عَلِيٍّ أَمِيرِالْمُؤمِنِينَ إِلَى مَنْ مَرَّ بِهِ الْجَيْشُ مِنْ جُبَاةِ الْخَرَاجِ وَعُمَّالِ الْبِلاَدِ

Now, I have sent an army that will pass by you, if Allah wills. I have instructed them about what Allah has made obligatory on them, namely that they should avoid molestation and avert harm. I hold myself clear before you and those (unbelievers) who are under your protection from any annoyance committed by the army except when one is compelled by hunger and there is no other way of satisfying it. If anyone of them takes anything through force you should punish him. None of you should be foolish enough to obstruct them or intervene in matters which we have allowed them by way of exception. I am myself within the army. So, refer to me their high-handedness and any hardship which is caused by them and which you cannot avert except through Allah and through me. I shall then avert it with the help of Allah, if He so wills.

أَمَّا بَعْدُ، فَإِنِّي قَدْ سَيَّرْتُ جُنُوداً هِيَ مَارَّةٌ بِكُمْ إِنْ شَاءَ اللهُ، وَقَدْ أَوْصَيْتُهُمْ بِمَا يَجِبُ لله عَلَيْهِمْ مِنْ كَفِّ الاْذَى، وَصَرْفِ الشَّذَى، وَأَنَا أَبْرَأُ إِلَيْكُمْ وَإِلَى ذِمَّتِكُمْ مِنْ مَعَرَّةِ الْجَيْشِ، إِلاَّ مِنْ جَوْعَةِ الْمُضْطَرِّ، لاَ يَجِدُ عَنْهَا مَذْهَباً إلَى شِبَعِهِ.فَنَكِّلُوا مَنْ تَنَاوَلَ مِنْهُمْ [شَيْئاً] ظُلْماً عَنْ ظُلْمِهِمْ، وَكُفُّوا أَيْدِيَ سُفَهَائِكُمْ عَنْ مُضَادَّتِهِمْ، وَالتَّعَرُّضِ لَهُمْ فِيما اسْتَثْنَيْنَاهُ مِنْهُمْ، وَأَنَا بَيْنَ أَظْهُرِ الْجَيْشِ، فَارْفَعُوا إِلَيَّ مَظَالِمَكُمْ، وَمَا عَرَاكُمْ مِمَّا يَغْلِبُكُمْ مِنْ أَمْرِهِمْ، وَلاَ تُطِيقُونَ دَفْعَهُ إِلاَّ بِاللهِ وَبِي، أُغَيِّرْهُ بِمَعُونَةِ اللهِ، إِنْ شَاءَ اللهُ

Letter 61: To Kumayl ibn Ziyad an-Nakha`i

To Kumayl ibn Ziyad an-Nakha`i, the Governor of Hit expressing displeasure on his inability to prevent the enemy forces that passed through his area from marauding

ومن كتاب له (عليه السلام)

إلى كميل بن زياد النخعي

وهو عامله على هيت، يُنكر عليه تركه دفع من يجتاز به من جيش العدو طالباً الغارة

Now, the neglecting by a man of what he has been made responsible for and doing what is to be done by others is a manifest weakness and a ruinous sight. Certainly, your advance on the people of Qarqisiya, and your leaving the arsenals over which we had set you, without anyone to protect them or to repulse the enemy force, savoured of shattered thinking. In this way, you served like a bridge for the enemy who came marauding on your allies while your arms were weak, you had no awe around you; you could not prevent the enemy from advancing; you could not break his might; you could not defend the people of your area and you could not discharge functions on behalf of your Imam.

أَمَّا بَعْدُ، فَإِنَّ تَضْيِيعَ الْمَرْءِ مَا وُلِّيَ، وَتَكَلُّفَهُ مَا كُفِيَ، لَعَجْزٌ حَاضِرٌ، وَرَأْيٌ مُتَبَّرٌ، وَإِنَّ تَعَاطِيَكَ الْغَارَةَ عَلَى أَهْلِ قِرْقِيسِيَا، وَتَعْطِيلَكَ مَسَالِحَكَ الَّتي وَلَّيْنَاكَ ـ لَيْسَ بِهَا مَنْ يَمْنعُهَا، وَلاَ يَرُدُّ الْجَيْشَ عَنْهَا ـ لَرَأْيٌ شَعَاعٌ. فَقَدْ صِرْتَ جِسرْاً لِمَنْ أَرَادَ الْغَارَةَ مِنْ أَعْدَائِكَ عَلَى أَوْلِيَائِكَ، غَيْرَ شَدِيدِ الْمَنْكِبِ، وَلاَ مَهِيبِ الْجَانِبِ، وَلاَ سَادٍّ ثُغْرَةً، وَلاَ كَاسر لِعَدُوّ شَوْكَةً، وَلاَ مُغْن عَنْ أَهْلِ مِصْرِهِ، وَلاَ مُجْز عَنْ أَميِرِهِ

Letter 62: To the people of Egypt sent through Malik al-Ashtar when he was made the Governor of that place

ومن كتاب كتبه (عليه السلام)

إلى أهل مصر مع مالك الاشتر لما ولاّه إمارَتَها

Now, Allah the Glorified, deputed Muhammad (may Allah bless him and his descendants) as a warner for all the worlds and a witness for all the prophets. When the Prophet expired, the Muslims quarrelled about power after him. By Allah, it never occurred to me, and I never imagined, that after the Prophet the Arabs would snatch away the caliphate from his Ahlul Bayt (the members of his house), nor that they would take it away from me after him, but I suddenly noticed people surrounding the man to swear him allegiance.1

أَمَّا بَعْدُ، فَإِنَّ اللهَ سُبْحَانَهُ بَعَثَ مُحَمَّداً(صلى الله عليه وآله) نَذِيراً لِلْعَالَمِينَ، وَمُهَيْمِناً عَلَى الْمُرْسَلِينَ. فلمَّا مَضى(صلى الله عليه وآله) تنَازَعَ الْمُسْلِمُونَ الاْمْرَ مِنْ بَعْدِهِ، فَوَاللهِ مَا كَانَ يُلْقَى فِي رُوعِي، وَلاَ يَخْطُرُ بِبَالِي، أَنَّ الْعَرَبَ تُزْعِجُ هذَا الاْمْرَ مِنْ بَعْدِهِ (صلى الله عليه وآله) عَنْ أَهْلِ بَيْتِهِ، وَلاَ أَنَّهُمْ مُنَحُّوهُ عَنِّي مِنْ بَعْدِهِ! فَمَا رَاعَنِي إِلاَّ انْثِيَالُ النَّاسِ عَلَى فُلاَن يُبَايِعُونَهُ،

I therefore withheld my hand till I saw that many people were reverting from Islam and trying to destroy the religion of Muhammad (may Allah bless him and his descendants). I then feared that if I did not protect Islam and its people and there occurred in it a breach or destruction, it would mean a greater blow to me than the loss of power over you which was, in any case, to last for a few days of which everything would pass away as the mirage passes away, or as the cloud scuds away. Therefore, in these happenings I rose till wrong was destroyed and disappeared, and religion attained peace and safety.

فَأَمْسَكْتُ يَدِي حَتَّى رَأيْتُ رَاجِعَةَ النَّاسِ قَدْ رَجَعَتْ عَنِ الاْسْلاَمِ، يَدْعُونَ إِلَى مَحْقِ دِينِ مُحَمَّد (صلى الله عليه وآله) فَخَشِيتُ إِنْ لَمْ أَنْصُرِ الاْسْلاَمَ أَهْلَهُ أَنْ أَرَى فِيهِ ثَلْماً أَوْ هَدْماً، تَكُونُ الْمُصِيبَةُ بِهِ عَلَيَّ أَعْظَمَ مِنْ فَوْتِ وِلاَيَتِكُمُ الَّتِي إِنَّمَا هِيَ مَتَاعُ أَيَّام قَلاَئِلَ، يَزُولُ مِنْهَا مَا كَانَ، كَمَا يَزُولُ السَّرَابُ، أَوْ كَمَا يَتَقَشَّعُ السَّحَابُ، فَنَهَضْتُ فِي تِلْكَ الاْحْدَاثِ حَتَّى زَاحَ الْبَاطِلُ وَزَهَقَ، وَاطْمَأَنَّ الدِّينُ وَتَنَهْنَهَ

A part of the same letter

ومن هذا الكتاب :

By Allah, if I had encountered them alone and they had been so numerous as to fill the earth to the brim, I would not have worried or become perplexed. I am clear in myself and possess conviction from Allah about their misguidance and my guidance. I am hopeful and expectant that I will meet Allah and get His good reward.

But I am worried that foolish and wicked people will control the affairs of the entire community, with the result that they will grab the funds of Allah as their own property and make His people slaves,2 fight with the virtuous, and ally with the sinful. Indeed, there is among them he who drank (wine) unlawfully3 and was whipped by way of punishment fixed by Islam, and there is he who did not accept Islam until he had secured financial gain through it.4

If this had not been so I would not have insisted on gathering you, reprehending you, mobilizing you and urging you (for jihad) but if you refuse and show weakness I will leave you.

إِنِّي وَاللهِ لَوْ لَقِيتُهُمْ وَاحِداً وَهُمْ طِلاَعُ الاْرْضِ كُلِّهَا مَا بَالَيْتُ وَلاَ اسْتَوْحَشْتُ، وَإِنِّي مِنْ ضَلاَلِهِمُ الَّذِي هُمْ فِيهِ وَالْهُدَى الَّذِي أَنَا عَلَيْهِ لَعَلى بَصِيرَة مِنْ نَفْسِي وَيَقِين مِنْ رَبِّي. وَإِنِّي إِلَى لِقَاءِ اللهِ لَمُشْتَاقٌ، وَلِحُسْنِ ثَوَابِهِ لَمُنْتَظِرٌ رَاج، وَلكِنَّنِي آسَى أَنْ يَلِيَ أَمْرَ هذِهِ الاْمَّةِ سُفَهَاؤُهَا وَفُجَّارُهَا، فَيَتَّخِذُوا مَالَ اللهِ دُوَلاً، وَعِبَادَهُ خَوَلاً، وَالصَّالِحِينَ حَرْباً، وَالْفَاسِقِينَ حِزْباً، فَإِنَّ مِنْهُمُ الَّذِي قَدْ شَرِبَ فِيكُمُ الْحَرَامَ، وَجُلِدَ حَدّاً فِي الاْسْلاَمِ، وَإِنَّ مِنْهُمْ مَنْ لَمْ يُسْلِمْ حَتَّى رُضِخَتْ لَهُ عَلَى الاْسْلاَمِ الرَّضَائِخُ، فَلَوْلاَ ذلِكَ مَا أَكْثَرْتُ تَأْلِيبَكُمْ وَتَأنِيبَكُمْ، وَجَمْعَكُمْ وَتَحْرِيضَكُمْ، وَلَتَرَكْتُكُمْ إِذْ أَبَيْتُمْ وَوَنَيْتُمْ

Do you not see that the boundaries of your cities have diminished, your populated areas have been conquered, your possessions have been snatched away and your cities and lands have been attacked? May Allah have mercy on you, get up to fight your enemy and do not remain confined to the earth, otherwise you will face oppression and suffer ignominy and your fate will be the worst. The warrior should be wakeful because if he sleeps the enemy does not sleep; and that is an end to the matter.

أَلاَ تَرَوْنَ إِلَى أَطْرَافِكُمْ قَدِ انْتَقَصَتْ، وَإِلَى أَمْصَارِكُمْ قَدِ افْتُتِحَتْ، وَإِلَى مَمَالِكِكُمْ تُزْوَى، وَإِلَى بِلاَدِكُمْ تُغْزَى! انْفِرُوا ـ رَحِمَكُمُ اللهُ ـ إِلَى قِتَالِ عَدُوِّكُمْ، وَلاَ تَثَّاقلُوا إِلَى الاْرْضِ فَتُقِرُّوا بِالْخَسْفِ، وَتَبُوؤُوا بِالذُّلِّ، وَيَكُونَ نَصِيبُكُمُ الاْخَسَّ، وَإِنَّ أَخَا الْحَرْبِ الاْرِقُ، وَمَنْ نَامَ لَمْ يُنَمْ عنْهُ، وَالسَّلاَمُ

Notes

1. The Prophet's declarations about Amir al-mu'minin that "This is my brother, my vicegerent and my caliph among you", and while returning from his farewell hajj at Ghadir Khum that "For whosoever I am the master, `Ali is his master" had settled the issue of his own replacement and succession after which there was no need at all for any new election, nor could it be imagined that the people of Medina would feel the need for an election. But some power-thirsty individuals so ignored these clear injunctions as if their ears had never been acquainted with them, and considered the election so necessary, that, leaving the burial rites of the Prophet, they assembled in the Saqifah of Banu Sa`idah and elected Abu Bakr as Caliph with a show of democracy. This was a very critical moment for Amir al-mu'minin. On one side some interested persons declared that he should take up arms and on the other hand he noticed that those Arabs who had accepted Islam by dint of its military strength were leaving it and Musaylimah ibn Thumamah al-Hanafi the liar (al-Kadhdhab) and Tulayhah ibn Khuwaylid al-Asadi (the liar) were throwing tribe after tribe into misguidance. In these circumstances, if there had been a civil war and the Muslims had fought against the Muslims, the forces of heresy and hypocrisy would have joined together and swept Islam off the surface of the globe. Therefore, Amir al-mu'minin preferred to keep quiet rather than to fight, and, with the purpose of maintaining the solidarity of Islam, confined himself to protesting peacefully rather than taking up arms. This was because formal power was not so dear to him as the good and prosperity of the community. For stopping the machinations of the hypocrites and defeating the aims of the mischief-mongers there was no other course but that he should not fan the flames of war by giving up his own claim. This was such a big act for the preservation of Islamic polity that it is acknowledged by all the sects of Islam.

2. This refers to the saying of the Holy Prophet about the children of Umayyah and the children of Abi al-`As ibn Umayyah (the grandfather of `Uthman ibn `Affan and the dynasty of Marwan's caliphs) as related by Abu Dharr al-Ghifari that the Holy Prophet said:

When the number of Banu (children of) Umayyah reaches forty men they will make Allah's people their slaves, grab Allah's funds as their own property and make the Book of Allah a cause of corruption. (al-Mustadrak, vol.4, p.479; Kanz al-`ummal, vol.11, p.149).

About the children of Abi al-`As it is related by Abu Dharr, Abu Sa'id al-Khudri, Ibn `Abbas, Abu Hurayrah and others that the Holy Prophet said:

When the number of Banu (children of) Abi al-`As reaches thirty men, they will grab the funds of Allah as their own property, make Allah's people their slaves and make the religion of Allah a cause of corruption. (al-Musnad, Ahmad ibn Hanbal, vol.3, p.80; al-Mustadrak, al-Hakim, vol.4, p.480; al-Matalib al-`aliyah, lbn Hajar, vol.4, p.332; Majma` az-zawa'id, al-Haytami, vol.5, pp.241,243; Kanz al-`ummal, al-Muttaqi, vol.11, pp.148,149,351,354).

The history of Islam (after the death of the Holy Prophet) has enough evidence to prove this prophecy of the Holy Prophet; and the fear of Amir al-mu'minin for the Muslim community was based on this reason.

3. The man who drank wine was al-Walid ibn `Uqbah ibn Abi Mu`ayt. He was of the same mother as Caliph `Uthman and his Governor of Kufah. al-Walid on an occasion in a state of intoxication led the morning prayers in the Central mosque of Kufah with four units (raka`ah) instead of the usual two as prescribed by the Holy Prophet. The congregation, which consisted of several pious persons like Ibn Mas`ud, was much incensed and still more irritated when, finishing the four units, al-Walid said:

What a pleasant morning! I would like to extend the prayers further if you consent.

Repeated complaints had already been made to the Caliph against al-Walid on account of his debauchery, but as often dismissed. People now reproached `Uthman for not listening to their grievances, and favouring such a scoundrel. By chance they succeeded in taking off the signet ring from the hand of the Governor while he lay senseless from the effects of a debauch, and carried it off to Medina. Still the caliph was slow and hesitated to enforce punishment upon his Governor (of the same mother) ; giving cause to be himself reproachfully accused of ignoring the law; though at last he was persuaded to have al-Walid scourged with forty strokes. He was consequently deposed from his office. Sa`id ibn al-`As, a cousin of `Uthman was appointed to take his place, and this was a matter of great reproach against `Uthman. (Ansab al-ashraf, al-Baladhuri, vol.5, pp.33-35; al-Aghani; Abu'l-Faraj al-Isfahani, vol.4, pp.174- 187; al-Isti`ab, vol.4, pp.1554-1557; Usd al-ghabah, vol.5, pp.91-92; at-Tabari, vol.1, pp.2843-2850; Ibn al-Athir, vol.3, pp.1O5-1O7; lbn Abi'l-Hadid, vol.17, pp.227-245)

4. The man who accepted Islam after securing financial gain was Mu`awiyah who was adhering to Islam only for worldly benefits.

Letter 63: To Abu Musa al-Ash`ari, when Amir al-mu'minin learned that he was dissuading the people from joining in the battle of Jamal

To Abu Musa (`Abdullah ibn Qays) al-Ash`ari, the Governor of Kufah when Amir al-mu'minin learned that he was dissuading the people of Kufah from joining in the battle of Jamal when Amir al-mu'minin had called them to fight along with him.

ومن كتاب كتبه (عليه السلام)

إلى أبي موسى الاشعري

وهو عامله على الكوفة، وقد بلغه عنه تثبيطُه الناسَ عن الخروج إليه لمّا ندبهم لحرب أصحاب الجمل

From the servant of Allah, Amir al-mu'minin to `Abdullah ibn Qays:

مِنْ عَبْدِ اللهِ عَلِيّ أَمِيرِالْمُؤْمِنِينَ إِلَى عَبْدِ اللهِ بْنِ قَيْس

Now, I have come to know of words uttered by you which go in your favour as well as against you.1 So, when my messenger reaches you prepare yourself and get ready, come out of your den and call those who are with you. Then, if you are convinced of the truth get up but if you feel cowardice go away. By Allah, you will be caught wherever you may be and you will not be spared till you are completely upset and everything about you is scattered and till you are shaken from your seat. Then, you will fear from your front as you do from the rear.

أَمَّا بَعْدُ، فَقَدْ بَلَغَنِي عَنْكَ قَوْلٌ هُوَ لَكَ وَعَلَيْكَ، فإذَا قَدِمَ عَلَيْكَ رَسُولي فارْفَعْ ذَيْلَكَ، واشْدُدْ مِئْزَرَكَ، واخْرُجْ مِنْ جُحْرِكَ، وَانْدُبْ مَنْ مَعَكَ، فَإِنْ حَقَّقْتَ فَانْفُذْ، وَإِنْ تَفَشَّلْتَ فَابْعُدْ! وَايْمُ اللهِ لَتُؤْتَيَنَّ حَيْثُ أَنْتَ، وَلاَ تُتْرَكُ حَتَّى يُخْلَطَ زُبْدُكَ بِخَاثِرِكَ، وَذَائِبُكَ بِجَامِدِكَ، وَحَتَّى تُعْجَلَ عَنْ قِعْدَتِكَ، وَتَحْذَرَ مِنْ أَمَامِكَ كَحَذَرِكَ مِنْ خَلْفِكَ،

What you hope is not a light matter, but it is serious calamity. We have to ride its camels, overcome its difficulties and level its mountains. Set your mind in order, take a grip on your affairs and acquire your (lot and your) share. If you do not like it then go away to where neither you are welcome nor can you escape from it. It is better that you be left alone and lie sleeping. Then no one will enquire where so-and-so is. By Allah, this is the case of right with the rightful person and we do not care what the heretics do; and that is an end to the matter.

وَمَا هِيَ بِالْهُوَيْنَى الَّتِي تَرْجُو، وَلكِنَّهَا الدَّاهِيةُ الْكُبْرَى، يُرْكَبُ جَمَلُهَا، وَيُذَلُّ صَعْبُهَا، وَيُسَهَّلُ جَبَلُهَا. فَاعْقِلْ عَقْلَكَ، وَامْلِكْ أَمْرَكَ، وَخُذْ نَصِيبَكَ وَحَظَّكَ، فَإِنْ كَرِهْتَ فَتَنَحَّ إِلَى غَيْرِ رَحْب وَلاَ فِي نَجَاة، فَبِالْحَرِيِّ لَتُكْفَيَنَّ وَأَنْتَ نَائِم، حَتَّى لاَ يُقَالَ: أَيْنَ فُلاَنٌ؟ وَاللهِ إِنَّهُ لَحَقٌّ مَعَ مُحِقّ، وَمَا أُبَالِي مَا صَنَعَ الْمُلْحِدُونَ، وَالسَّلاَمُ

Notes

1. When Amir al-mu'minin had the idea of suppressing the revolt of the people of Basrah he sent this letter through Imam al-Hasan to Abu Musa (`Abdullah ibn Qays) al-Ash`ari, who had been appointed Governor of Kufah by `Uthman, wherein he has scolded him for his duplicitous and contradictory behaviour and attempted to persuade him to jihad, because on one side he used to say that Amir al-mu'minin was the true Imam and allegiance to him was right and on the other he said that to support him in fighting against the Muslims was not right; but it was a mischief and it was necessary to keep off this mischief. Thus, Amir al-mu'minin has referred to this contradictory view by the words "huwa laka wa `alayka" (which go in your favour as well as against you). The intention is that when Amir al-mu'minin is the rightful Imam how can fighting his enemy with him be wrong? And if fighting on his side is wrong then what is the meaning of his being the rightful Imam.

In any case, in spite of his dissuading from fighting, the people of Kufah came out in large numbers to join Amir al-mu'minin's army and took full part in the battle, giving such a defeat to the people of Basrah that they never again dared to revolt.

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.