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Saqife:  Study of Establishment of Government after Prophet

Saqife: Study of Establishment of Government after Prophet

Author:
Publisher: Naba Organization
English

Chapter Seven: Fatima Falls in Sick

Fatima fell in sick1; the first one who met her was Ome Salme. She asked Fatima about how she had been the previous night and she answered:

My heart was full of grief and sorrow because of prophet’s death and people’s oppression on his successor, Imam Ali and his family. They usurped his government and ignored what was in Quran and what was prophet’s idea. They did it to revenge those who had been killed by Imam Ali in Ohod and Badr wars on him2. They are hypocrites who hided their hostile feeling to Imam Ali in their heart and achieved their goal by taking government. Immediately they started to oppress us and their brutality and injustice rained on us. They did lose their faith and annoyed us as much as they liked. They did it because Imam Ali had killed their fathers in wars and battles3.

Fatima’s interest to hear Belas’s voice

After prophet’s death, Belel never sang Azan. Once, Fatima was interested to hear Belel’s voice. Belal became informed and sang Azan. While he was singing, Fatima remembered her father, sighed and became unconscious. People, thinking that Fatima had passed away, told Belal to quit and he obeyed. When she was come into, asked Belal to finish Azan, but he excused that it would hurt her and she accepted4&5.

The Visit of Women of Mohajerans and Ansars of Fatima

When Fatima was ill, the one that results to her death, some women of Mohajerans and Ansars visited her. They told her:” Oh, prophet’s daughter, how do you get along with your illness?” Fatima after praising God said:

I do hate of your world and your husbands. I have thrown them away after testing them6. Their ignorance and cowardliness is hateful. I put the rope of their sins on their necks and left the disgrace of their work to themselves7. Down with oppressors! Woe is them, they occupied prophet’s succession and kept it in distance with prophet’s mission, with prophet’s family, with those who are learned, and surely it is harm8. What was their reason to reject Imam Ali, his braveness and seriousness against unjust or his care in religion, yes these are the reasons of their enmity with him. If they did not reject him, they would be in safety and the camel of government would reach its destination9, the doors of God’s mercy would be opened to them, but now they will be punished10.

Listen, if you live enough, time will show you. You will be surprised of their act, selecting Abu-Bakr as prophet’s successor. Instead of animal’s head, they took its tail.

Shame with those who thought that they have done the best11. Surely, they are destructors, but they do not know. Which one can lead to salvation, the one who is learned, or the one who should be taught? What has happened to you? I swear by God that your work, Imam Ali’s rejection, is cornerstone of corruption, wait and see. The future comers will see the result of their ancestor’s work12. Be ready for corruption, chaos and oppression. What you plant, your children reap (here, she pointed to what happened for Ansars later).Regret and woe to you. To which wing do you belong? You have lost God’s way. Do you expect us to show you the way of God, while you disdain to follow it13&14.

The women of Ansars and Mohajerans told their husbands whatever they had heard of her. Therefore, a group of Ansars’ and Mohajerans’ head went to Fatima in order to apologize to her. They told her:” Fatima, master of women, if Imam Ali had notified us his right before our swearing allegiance with Abu-Bakr, we would have sworn allegiance with him; we would have never left him and faced to another one.” Fatima answered: …………………. “Go away, your action has no excuse and after your fault there is nothing to justify15. (it means that when you are negligent, leave Imam Ali, annoy prophet’s family, and help Abu-Bakr’s agent to set fire on prophet’s daughter’s home, every thing is over and no excuse is acceptable, time of oppression has started.)

Abu-Bakr and Omar’s visit of Fatima

When Fatima’s illness intensified, Abu-Bakr and Omar in order to make a good record and claim that Fatima has forgiven them, decided to visit her. Therefore, they requested Imam Ali to ask her permission for them to visit her. Fatima was reluctant, but Imam Ali insisted, then she said:” here is your home and the maid of this home is yours too16.” She accepted. Abu-Bakr and Omar came. Fatima’s face was toward wall and her back to them. They told her that they had come to visit her and ask for her forgiveness, but she answered:” I do not talk to you else promise to witness the accuracy of whatever I say, if that’s right.” They accepted. She continued:” do you remember what prophet stated about me – Fatima’s satisfaction is God’s satisfaction and her anger is God’s17.” they answered that they did remember it. Then she said:” Oh Godbe witness that I am angry of these two, not satisfied18.”

Abu-Bakr, making a show cried. Omar reproached him and they left there. It was the final thing that they did19.

Fatima’s Will and Her Burial at Night

Fatima commanded that Abu-Bakr and Omar do not say prayer on her corpse and not be present in her funeral ceremony. She wanted to be buried at night too20. Imam Ali acted according to her will21 and buried her in his home at night22. Then he made some other graves in cemetery Baghi and sprinkled water on them to show that they were new graves23 *. Tomorrow morning, people became aware of Fatima’s burial at night. They supposed that she had been buried in Baghi. Omar and his companion decided to bring some women and dig the graves in order to find her and say prayer on her corpse. Imam Ali angrily came to Baghi and said:” if you touch the graves, I will make the ground red of your blood.”When they saw Imam Ali’s anger and behavior, left there24.

Asbagh Ibn Nobatah asked Imam Ali the reason of Fatima’s burying at night, and he answered:

………………………………………………………………

“Because Fatima was anger of them, and did not like their presence on her corpse and also whoever follows them, is not right to say prayer on her25.”

Yes, the concealment of Fatima’s grave shows her dissatisfaction of them, and she revealed it by this action.

Medina’s Condition after Fatima’s martyrdom and the Certainty of her predictions

After Fatima’s martyrdom, the government sent some armies in order to confront with those who had not sworn allegiance with Abu-Bakr and those who were unbelievers. All the heads of these armies were of Mohajerans26. They gave priority to themselves in all affairs27 and inresult, Ansars became so poor that they even could not afford their meals. Those people whom Imam Sajad, Imam Baghir, Imam Sadigh helped by night, gave bread and money,were of these Ansars and their children.

Moali Ibn Khonays, one of Imam Sadigh’s companions, narrates:

I saw Imam at night while he was carrying a bag on his back. I asked him to help, but he said that he should do it himself and went. I followed him. On the way, something of his bag fell down. He searched and found it, then went to Saqife28 where Ansars were sleeping. Imam put two loaves of bread beside each one of them. I asked him whether they knew his right and imamate. He answered:” no if they knew our right, we would share even our salt with them29.”

Imam Sajad carried foods on his back and himself distributed them among Ansars, but unknown. Poor Ansars stood at the door until Imam Sajad came and gave them food. After his death, when he was performed ablution, his back had become callus. People asked Imam Baghir, his son, about it and he said that the bags full of bread that he had carried on his back and distributed among the poor had made it30.

After Imam Sajad, there was no one to give the poor food and people understood that the one who had given them food many times had been Imam Sajad31.

All the poor were of Ansars while Mohajerans were rich and possessor of servants. Ibn Auf in Othman’s caliphate time died and all his jewelries were brought to Othman to share among his heirs. There were so much gold and jewelries that present persons could not see each other face to face32.

It was one of Fatima’s predictions that she told the women of Ansars. Ansars condition became worse too. When Yazid’s army attacked Medina, his solders were permitted to do whatever they wished for three days33. They massacred the inhabitants of Medina, even in the mosques, and looted their possession, 1000 girl, not married, became pregnant after this attack34.

Imam Ali’s swearing Allegiance* with Abu-Bakr and His Reason

Historian Bokhari quotes from Zohri who narrates a statement of Ayesheh about what had happened between Fatima and Abu-Bakr after prophet’s death on his heritage that:

At the end, Fatima turned her face and never spoke with Abu-Bakr. After her father’s death, she lived six months and after her death, Imam Ali said prayer on her corpse and buried her, without informing Abu-Bakr. Fatima was Imam Ali’s honor. In Fatima’s lifetime, Imam Ali was respected, but after her death, people turned away.

Meanwhile someone asked Zohri whether Imam Ali had sworn allegiance with Abu-Bakr during that six months or not, and he answered:’ no, not him, nor any other member of Bani Hashim family35.”

Out of Medina, there were some groups who rejected to swear allegiance with Abu-Bakr, and even a tribe had become unbelievers. One of them was Mosaylamah who claimed that he was prophet. Somewhere near to Yemen an army consisted of 40,000 people were ready to attack Medina. If that happened, Islam would disappear and even prophet’s grave would be destroyed. Consequently, Othman came to Imam Ali (his cousin)36 and asked him to swear allegiance with Abu-Bakr, otherwise nobody would fight and defend Islam. At last, Imam Ali consent to swear allegiance, Muslims became pleased and constituted a very powerful army37.

Imam Ali in Nahjol-Balaghe38 states:

…………………………………………………………

Therefore, I waited, while I was sure that I did excel prophet’s succession more than those who take it after him. I tolerated and waited for what God had determined. Then I saw that a group of people had apostatized and turned away from Islam, they invited people to destruction of God’s religion and prophet’s customs. I feared of Islam’s annihilation if I did not help it, and the loss of it was greater than my government, which is something temporary. Therefore, I myself went to Abu-Bakr and swore allegiance with him to help Islam and destroy the enemies of it.

Chapter Eight: Islamic Territories and Imams Operation

Islamic regions had some main cities, which their governors were appointed by caliph. Eskandariyeh was one of the regions and included all African countries that had accepted Islam. The governor of Eskandariyeh appointed commanders for all cities to collect the Islamic taxes and fight with unbelievers.

Another center was Kufe. Valid was the governor of there. When it is said that Valid is the governor of Kufe, it does not mean that his power was limited to Kufe, in fact Kufe had been his capital, and Iraq, some parts of Iran and even middle Asia had been under his control. Valid had appointed some commanders for them and leaders for Friday’s prayer.

Basra was another center. West of Iran and countries around Persian Gulf, except some parts of Saudi Arabia, were under control of the governor of Basra. Sea and conquered regions of India belonged to this center. Basra was called Indian harbor too, because all goods from India were carried to there.

Sham territory had two centers, Damascus and Hems. By Sham, we mean Jordan, Lebanon, Palestine, and Syria. All of these countries had been under the control of that government. This region had been called eastern Rome, too.

Of all Islamic cities, five ones were military centers, Kufe, Basra, Damascus, Hems and Eskandariyeh. These five cities were both capital and military center of Islamic regions.

It should be noted that none of Imams took part in military expeditions that happened during Abu-Bakr, Omar and Othman’s caliphate time.

Chapter Nine: Abu-Bakr's Will and Omar's Caliphate

Abu-Bakr fell in sick in the year 13 A.H. While he was in bed, he summoned on Othman to write his will. Abu-Bakr told him to write:"

In the name of God, the Merciful, the Beneficent; this is the will of Abu-Bakr, son of Ghotafe, in which commands Muslims." Suddenly he became unconscious and Othman himself continued:" I appoint Omar, son of Khattab, as my successor and caliph of Muslims; I tried in your benevolence."

Abu-Bakr came into and asked him to read what he had written, he read, Abu-Bakr accepted and said:" I accept it. God bless you."Then signed it1.

Historian Tabari writes:

Omar, having a piece of wood in his hand, was sitting among people in the mosque, Shadid, Abu-Bakr's servant, entered and brought Abu-Bakr's will. Omar stood up and shouted:" O, people, listen to caliph's letter and obey it, because caliph says that he has regarded your benevolence2.

When prophet was about to die, he asked for pen and paper” ”, but they said:" his illness has overcome him; Omar said:" ." Some of them attendants decided to bring pen and paper, but again Omar said:" .he is delirious3."

How difference Omar's attitude is to prophet's will and Abu-Bakr’s which was written while he was unconscious.

Chapter Ten: Government’s Condition in Omar's Caliphate Time

Omar’s government was an Arabic one and he had ordered that no non-Arab lived in Medina, Islam capital. There werejust two non-Arab in Medina, Hormozan, former king of parts of Iran who had believed in God and helped Omar conquers Iran1, and Abu Lolo, Ibn Shobat's servants who was a skilled portraitist, carpenter and blacksmith. Ibn Shobat had asked Omar’s permission for his servant to live in Medina2. This is Arabic prejudice. In Islam capital, no non-Arab could reside3. Omar had also prohibited Arab woman's marriage with non-Arab and even Ghoraysh women's marriage with non-Ghoraysh Arab4. In fact, he made Islam society a class distinctive one. It is narrated in book Moata-e Malik that Omar’s order had been religious commandments and every Moslem was supposed to obey. Omar had ordered that if an Arab man got marries with a non-Arab woman, their child would inherit their heritage if and only if he/shebe born in Islamic territory5.

Omar’s government was a Ghoraysh Arabic one, he appointed all his governors from Ghoraysh, of course with one exception and that's that he didn't give any post to Bani Hashim family6.

Omar's conversation with Ibn-e Abbas

Three conversations are quoted and we bring three of them,. they are extracted from Historian Tabari's book.

1. Once Omar told Ibn-e Abbas, Prophet's uncle:” Why your family couldn’t take the power?" Ibn-e Abbas answered that he did not know. Omar said:" I know, because my family hate to obey you”; Ibn-e Abbas asked:" Why, while you know that my family is blessing for you?" (By this sentence, he referred to Prophet). Omar said:" We couldn't tolerate that both prophecy and power belong to you, because it would make you proud of yourself. Maybe you think that Abu-Bakr did a fault, but I think he did the wisest deed."7

2. Once Omar told Ibn-e Abbas:" Do you know why your family did not take the government?" Ibn-e Abbas unwillingly answered:" No, but give me information about it."

Omar said:" Because my family disliked seeing, both prophecy and caliphate are added to your honors. My family preferred to take the power and was successful in this task." (As it is said, they wanted to pass the government among themselves.) Meanwhile, Ibn-e Abbas asked Omar to let him speak freely without regarding Omar's position, and Omar accepted. Then he said:" The success which you are talking about could be achieved if one who was appointed by God and prophet took the power , and about your hatred to see both prophecy and caliphate in my family, God, the Exalted, states:" .........That is because they hated what God revealed, so he rendered their deeds null ( Mohammad 19 )."

Omar said:" I have heard of your words, but I tried not to believe them in order to keep your rank."

Ibn-e Abbas said:" If I have been right, that’s not the reason of corruption of my rank and if you've falsely heard, I am able to defend myself."

Omar said" I've heard that you claim that caliphate is taken of you by means of oppression and jealousy."

Ibn-e Abbas said:" Every body knows your cruel behavior toward us8, and about jealousy. Devil was jealous to Adam's children.” (He compared Abu-Bakr and Omar with Devil.)

Omar said:" Oh, there is nothing in your heart except a permanent hatred and enmity."

Ibn-e Abbas said:" Be calm please, it is youridea . You know prophet is of Bani-Hashim and God, the exalted, in Quran state:" God only desires to keep away the uncleanness fromyou ,O people of house!And to purify you a through purifying (Allies 33)."

Omar irritated and cried out:" Go away, get out of my sight." Ibn-e Abbas obeyed and rose to go, but Omar embarrassed and asked him to remain9, then told him:" I swear by God that I try to regard your right, and like whatever makes you happy."

Ibn-e Abbas said:" You and other Muslims are indebted to me, and whoever keeps my right will be happy, otherwise not." Omar couldn't tolerate and left there10.

3. Another narrative is that Omar sent someone after Ibn-e Abbas, when he came, Omar told him:" The governor of Hems, who was a truth worthy person died. I want to appoint you as his successor, but I fear to do it11." Ibn-e Abbas asked about the reason and heanswered : " I afraid of your revolution after my death and that people would help you, make me sure that you will not do it12."

Ibn-e Abbas said:" In that case appoint someone about whom you are sure13."

Maviye in Omar's caliphate time

Once Omar went to Sham (Syria), Maviye state, and Maviye welcomed him. Omar After observing Maviye's palace and its splendid building, asked him:" You're wealthy enough, but I've heard you do not help needy. What is the reason?" Maviye answered:" We are in a state that there are lots of Roman spies, and we ought to show them the magnificence of our government14."

In a battle between Muslims and Romans, Maviye took part and in result, Muslims gained victory. Many booties were obtained; among them, there were silver dishes that Maviye ordered to be sold in order to share their money among people, but they were sold in usurious and unlawful way. Obade Ibn Samet who was of prophet's companions, heard it, therefore, he shouted among people that he had heard of prophet that selling and buying gold with gold and silver with silver should be equal in amount, not more andnot less; otherwise the treating was not religious and lawful . Those who had bought these silverdishes, gave them back. Maviye became aware, so gave a speech and said:" what has happened for Muslims that mention something of prophet that I who has seen and heard him, don't know." Obade stood up and loudly repeated himself and added:" I told you whatever I'd heard of prophet, whether Maviye accept it or not?"

Maviye dismissed him from military and Obade went to Medina. Omar, who had sent him Sham to teach them Quran, asked him why he had come to Medina and Obade said the story. Then Omar said:" Go back to Sham, Goddamn the land, which can't suffer your residence. I promise that Maviye will never issue an order on you15."

Obade returned to Sham, and Omar did not criticize Maviye for his fault.

Omar’s Professions, The council and Allegiance with Othman.

When Omar was performing his last Haj ceremony, in Mena, he heard that Ammar, one of the closest companions of prophet, had said to his friends:" Swearing allegiance with Abu-Bakr was an immediate error, if Omar dies, we will swear allegiance with Imam Ali16.” When he returned to Medina, in his first lecture, he retold Ammar's statement and said:" Swearing allegiance with Abu-Bakr wasan immediate error which I wish Muslims get rid of its evil, from now on, appointing some one as caliph should be done with consultation and whoever swears allegiance with some one without consultation, both should be beheaded17." Some one named Abu Lolo stabbed Omar, and when gave Omar water to drink, it comes out of his belly and it showed that his intestine was torn and he would die.

People asked him to appoint some one as his successor and he answered:" If Abu-Obade wasalive , I would appoint him and my reason was prophet's statement about him that he was Just of Muslim's society, and if Salem was Alive, I would appoint him, because prophet stated that Salem loved God and if he had not feared of Him, he would not have disobeyed Him."

He was requested to appoint some one any way and he said:" I'd decided to appoint some one who surely could lead you to right and judge among you justly, he meant Imam Ali -but I dissuaded, because I don't want to do all Muslims task alone18."

Historian Balazori in his book Ansabol-Ashraf writes:

When Omar was stabbed, summoned on Imam Ali, Othman, Talhe, Zobair, Abdorahman Ibn Euf and Abi Vaghas, but he just talked with Imam Ali and Othman. He told Imam Ali:" Maybe the council which I've just constituted appoint you as caliph and my successor because of your close relationship with prophet and your God given knowledge; in that case don't forget God." Then he returned to Othman and said:" Maybe the councilregard your age and relationship with prophet and select you, in that case fear of God and, don't dominate your family on people."

Then he called for Sohayb, when he came, he told him:" these persons assemble in your home for three days to counsel and appoint one ofthemselves as next caliph. During these three days take the control of government and behead whoever opposes them." when the member of counsel left there, Omar told Sohayb: "If they appoint Ajlah19, he will lead them to right20.”

Historian Balazori also quoted from Vaghedi that:

Omar asked his companions to select whom as his successor. They offered Othman, but he said:" If I appoint him, he will dominate his family on Muslims." They offered Zobeir, but he said:" He is faithful when he is content, but when he is angry, he is unfaithful." Another suggestion was Talhe about whom Omar said that he was proud, haughty, and muchrelaxed21, and his opinion about Abi Vaghas was that he was a good commander in war, but he couldn't control even a village. They asked his opinion about Abdorahman Ibn Euf and he said:" He will make the most if he affords his family22."

Historian Balazori in also writes:

When Omar was injured, called for Sohayb and ordered him to gather the heads of Mohajerans and Ansars. When they came, he told them that he had selected six persons of primary Muslims of Mohajerans, of whom prophet had been pleased and satisfied, to select one of themselves as next caliph, then he named them as Imam Ali, Othman, Talhe, Zobair, Abdorahman Ibn Euf and Saed Ibn Abi Vaghas. Therefore addressed Ibn Sahl, one of Ansars and told him:" After my death, select 50 persons of Ansars to help you and compel these six persons to select one of themselves as next caliph during three days , not more," then he told Sohayb to control the society during these days.

At that time, Talhe who was a member of counsel was out of Medina and had gone to his farm, Sorat23. Omar said:" If Talhe doesn't come during these three days, the member of counsel should do their task seriously and select one of themselves as next caliph."

Omar also ordered the member of the council that if two of them agreed with one and two others with another one, they should restart consultation and take another decision, and if four of them voted to one, the fifth should agree with them too, and if the result of votes was three by three, one who Abdorahman Ibn Euf voted should be selected and appointed as next caliph, because he could be entrusted24.

Historian Hindi in his book 'Kanzol Ommal' narrates that Mohammad Ibn Jobair quotes from his father that Omar said:" If Abdorahman Ibn Euf selecthimself , obey and swear allegiance with him25."

It can be inferred from this story that Omar intentionally had left this duty on Abdorahman IbnEuf 's shoulders and had in mind to put stress on Arab’s custom. He knew that Imam Ali would never accept those customs that were not based on Quran and Prophet's Behavior, but Othman would accept and become caliph. In fact, Omar had selected Othman as his successor, but introduced him through council.

Another reason that proves this claim is Ibn Saed’s quotation from Saeid Ibn Aes:

I asked Omar for a piece of land to extend my home, because he would do such bestows. Omar told me: "After morning prayer come to me to grant your request." I after sayingprayer, went to him and we both went to locate the land.he located a piece of land with his foot and gave me. I said:” your majesty, I'm encumbered by a large family, give me some more land", but heanswered : " It is sufficient

by now, but I tell you a secret, keep it in your heart, my successor is some one of your relatives, so he will grant what you need." I waited and as Omar hadsaid, his successor was of my relatives who granted my request26.

This narrative shows that Omar himself had selected Othman as his successor and the council had been just a tool to hide his interference and make Othman more acceptable.

Moreover, the following narrative from Tabaghat-e Ibn Saed shows Omar’s desire to Imam Ali’s terror. Ibn Saed quotes from Saeid Ibn Aes that:

Once Omar told me:" Why do you reject me?" If you think that I killed your father, you're wrong, because Imam Ali has killed him27."

This narrative shows that Omar tried to motivate Saeid Ibn Aes to kill Imam Ali.

The quality of appointment of Othman

Historian Balazori quotes from Abu-Mokhnef that:

In Omar's burial day, the members of the council did not do any thing; Sohayb, according to Omar's will, said prayer on his corpes and nothing else happened. The next day, Abu-Talhe gathered the members of council in the treasure chamber in order to start their consultation. Abdorahman, when observed the members of council and how they tried to make themselves closer to caliphate, said to them that he and Saed resigned, but in condition that one of them agreed with him, because their dead time was about to finish and they were supposed to introduce the next caliph to people. All of them accepted except Imam Ali. Meanwhile Abu-Talhe entered and Abdorahman Ibn Euf told him whatever had happened. Abu Talhe turned to Imam Ali and asked him the reason of his opposition, but Imam Ali didn't answered and instead asked Abdorahman Ibn Euf not to heed his worldly desires and judge justly and regard Muslim's benefit. Abdorahman accepted,then Imam Ali told him:" Ok, now confidently select."

Abdorahman Ibn Euf came to Imam Ali, took his hand and said:" Promise that if I appoint you as caliph, you will behave like prophet and his successors Abu-Bakr and Omar and that don't dominate your family on Muslims." Imam Ali answered that he just behaved according to Quran and prophet's behavior. Therefore, Abdorahman turned to Othman and asked him too, Othman accepted that he would act according to prophet, Omar and Abu-Bakr's behavior. Abdorahman again asked Imam Ali and repeated himself, but heard the same answer. He also asked Othman and heard his favorable answer again. For the third time, he asked Imam Ali whether he would act according to prophet, Abu-Bakr and Omar or not, but Imam Ali said that Quran and prophet's behavior needed nothing else, because they are complete, he added:" I know that you try to keep caliphate at distance with me." Abdorahman did not pay attention to Imam Ali's complaint and asked his question from Othman for the third time, and heard his favorable answer oncemore, therefore immediately shook his hand and swore allegiance with him28.

Historian Tabari and Historian Ibn Athir, about this event that happened in the year 23 A.H, write:

After Abdorahman Ibn Euf swore allegiance with Othman, Imam Ali told him:" You made it as he wished, this is not the first time that you, united, stand against and opposite us you didn't appoint Othman as caliph, else he appoints you as his successor, but God knows the future and what happens29.”

After Abdorahman, the other member of the council swore allegiance with Othman. Imam Ali who was observing the events, sat down. Abdorahman Ibn Euf asked him to swearallegiance ,else he would behead him.

It is also narrated that Imam Ali left there while he was angry, the other members of the councils got themselves to him and asked him to swear allegiance,otherwise they would fight with him. Imam Ali went and swore allegiance with Othman30.

Why did Imam Ali participate in council?

Imam Ali did know that they would never select him as next caliph, but he took part because they would claim that he himself did not want to be caliph.

Historian Balazori31 writes:

Before taking part in council, Imam Ali said to his uncle Abbas:" The government is out of my reach." Abbas asked him the reason and he said:" Saed will not disagree with Abdorahman Ibn Euf, his cousin, and Abdorahman is Othman's son in law, so three of them back each other. If Talhe and Zobeir agree with me, we are three by three and as Omar ordered, whoever Abdorahman Ibn Euf selects should be his successor, I have no chance."

In conclusion Imam Ali knew that he had no chance to take the government; and if he did not take part in council, he would lose the government, even after Othman, because prophet's statement were forgotten and Omar had become so great and distinctive that people thought he was greater than all prophets.

Sermon 44: May God disgrace Masqalah,

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

ومن كلام له (عليه السلام)

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

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

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

Alternative Sources for Sermon 44

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

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

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

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

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

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

Notes

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

Sermon 45: Praise belongs to God, Whose mercy

About Allah’s greatness and lowliness of this world

ومن خطبة له (عليه السلام)

وهو بعض خطبة طويلة خطبها يوم الفطر

وفيها يحمد الله ويذم الدنيا :

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

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

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

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

Alternative Sources for Sermon 45

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

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

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

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

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

(6) al-Harrani, Tuhaf;

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

Sermon 46: My God, I seek Thy refuge

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

ومن كلام له (عليه السلام)

عند عزمه على المسير إِلى الشام

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

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

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

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

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

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

Alternative Sources for Sermon 46

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

(2) Nasr, Siffin,132 ;

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

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

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

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

About calamities befalling Kufah

ومن كلام له (عليه السلام)

في ذكر الكوفة

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

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

Alternative Sources for Sermon 47

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

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

Notes

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

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

Sermon 48: Praise belongs to God when night

Delivered at the time of marching towards Syria.

ومن خطبة له (عليه السلام )

عند المسير إلى الشام

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

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

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

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

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

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

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

Alternative Sources for Sermon 48

(1) Nasr, Siffin,131 ,132 ;

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

Notes

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

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

About Allah’s greatness and sublimity

ومن خطبة له (عليه السلام)

وفيها جملة من صفات الربوبية والعلم الالهي

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

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

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

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

Alternative Sources for Sermon 49

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

Sermon 50: Verily, the source of misguidance lies in

Admixture of right and wrong

ومن خطبة له (عليه السلام)

وفيها بيان لما يخرب العالم به من الفتن وبيان هذه الفتن

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

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

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

Alternative Sources for Sermon 50

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

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

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

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

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

Sermon 51: They ask you to feed them

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

ومن كلامه (عليه السلام)

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

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

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

Alternative Sources for Sermon 51

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

Notes

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

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

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

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

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

ومن خطبة له (عليه السلام)

قد تقدّم مختارها برواية ونذكرها هاهنا برواية أخرى لتغاير الروايتين

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

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

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

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

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

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

Alternative Sources for Sermon 52

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

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

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

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

Sermon 53: The best kind of sacrifice

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

ومنها: في ذكر يوم النحر وصفة الاضحية

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

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

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

قال السيد الشريف: وَالْمَنْسَـكُ هُنَـا الْمَـذْبَـحُ

Alternative Sources for Sermon 53

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

(2) al-Tusi, Misbah,429 ;

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

(4) Nasr, Siffin,201 ;

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

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

Sermon 54: Rush towards me

On the swearing of allegiance

وَ مِنْ كَلام لَهُ عَلَيْهِ السَّلامُ

فى ذِكْرِ الْبَيْعَةِ

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

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

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

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

Alternative Sources for Sermon 54

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

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

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

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

Sermon 55: As to your statement that

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

ومن كلام له (عليه السلام)

وقد استبطأ أصحابه إذنه لهم في القتال بصفين

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

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

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

Alternative Sources for Sermon 55

(1) Nasr, Siffin,209 ;

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

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

About steadiness in the battlefield

ومن كلام له (عليه السلام)

يصف أصحاب رسول الله

وذلك يوم صفين حين أمر الناس بالصلح

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

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

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

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

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

Alternative Sources for Sermon 56

(1) Nasr, Siffin,520 ;

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

(3) al-Thaqafi, al-Gharat;

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

Notes

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


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