Chapter Two: The Secand War: The Battle of Siffin

Encyclopedia of Imam Ali (AS), written by Muhammad Muhammadi Rayshahri, abridged by Mahdi Gholamali, translated by Zaid Alsalami and Safyullah Khan, edited by Hamid Reza Salarkia and published by NORPUB.

377. صحيح مسلم عن ابن عبّاس:

377. Sahih Mulim, reporting from Ibn Abbas, who said:

 كُنتُ ألعَبُ مَعَ الصِّبيانِ فَجاءَ رَسولُ اللّهِ صلى الله عليه و آله ،

“I was playing with children when the Messenger of God (SA) passed by.

فَتَوارَيتُ خَلفَ بابٍ .

I hid myself behind a door.

قالَ : فَجاءَ فحَطَأَني حَطأَةً

He came and patted me upon my shoulders

وقالَ : اِذهَب وَادعُ لي مُعاوِيَةَ .

and said: Go and call Mu`awiyah for me.

قالَ : فَجِئتُ فَقُلتُ : هُوَ يَأكُلُ .

I [went and] returned and said: He is eating.

قالَ : ثُمَّ قالَ لي : اِذهب فَادعُ لي مُعاوِيَةَ .

After a while he said [again]: Go and call Mu`awiyah for me.

قالَ : فَجِئتُ فَقُلتُ : هُوَ يَأكُلُ .

I [went and] returned and said: He is eating.

فَقالَ : لا أشبَعَ اللّهُ بَطنَهُ !

He said: May God not fill his belly!”1086

صحيح مسلم : ج4 ص2010 ح96 .

Sahih Mulim, vol. 4, p. 2010, h 96.

378. رسول اللّه صلى الله عليه و آله :

378. The Prophet (SA) said:

إذا رَأَيتُم مُعاوِيَةَ عَلى مِنبَري فَاقتُلوهُ .

 “If you see Mu`awiyah on my pulpit, kill him!”

تهذيب التهذيب : ج1 ص637 الرقم1708 .

Tahdhib al- Tahdhib, vol. 1, p. 637, h, 1708.

379. تاريخ اليعقوبي :

379. Tarikh al-Ya`qubi, relates:

لَمّا حَضَرَت عَمرا الوَفاةُ قالَ لِابنِهِ :

“When he was about to die, he said to his son:

لَوَدَّ أبوكَ أنَّهُ كانَ ماتَ في غَزاةِ ذاتِ السَّلاسِلِ ؛

Your father loved to have died at the battle of the Dhat al-Salasil,

إنّي قَد دَخَلتُ في اُمورٍ لا أدري ما حُجَّتي عِندَ اللّهِ فيها .

I have become embroiled with that for which I have no answers in the presence of God.

 ثُمَّ نَظَرَ إلى مالِهِ فَرَأى كَثرَتَهُ ،

He then looked at his wealth and noticed its abundance

فَقالَ : يا لَيتَهُ كانَ بَعرا ،

and said: I wish it were dung;

يا لَيتَنيِ متُّ قَبلَ هذَا اليَومِ بِثَلاثينَ سَنَةً ؛

I wish I had died long before this day, thirty years ago.

أصلَحتُ لِمُعاوِيَةَ دُنياهُ ،

I prepared for Mu`awiyah his world,

وأفسَدتُ ديني ،

but I destroyed my religion.

آثَرتُ دُنيايَ وتَرَكتُ آخِرَتي ،

I preferred the life of this world over the next.

عُمِّيَ عَلَيَّ رُشدي حَتّى حَضَرَني أجَلي ،

My integrity was blinded until my appointed term arrived;

كَأَنّي بِمُعاوِيَةَ قَد حَوى مالي ، وأساءَ فيكُم خِلافَتي .

it is as if I see Mu`awiyah taking my wealth.

 وتُوُفِّيَ عَمرٌو لَيلَةَ الفِطرِ سَنَةَ 43 ه ،

When `Amr passed away on the Eve of `Id al-Fitr, 43 AH

فَأَقَرَّ مُعاوِيَةُ ابنَهُ عَبدَ اللّهِ بنَ عَمرٍو .

Mu`awiyah appointed his son `Abdullah ibn `Amr in his place.”

تاريخ اليعقوبي : ج2 ص222 .

Tarikh al-Ya`qubi, vol. 2, p. 222.

380. مروج الذهب عن ابن عبّاس:

380. Muruj al-Dhahab, reporting from Ibn `Abbas, who said:

 قَدِمتُ مِن مَكَّةَ بَعدَ مَقتَلِ عُثمانَ بِخَمسِ لَيالٍ ،

“I returned from Mecca five nights after the assassination of `Uthman,

فَجِئتُ عَلِيّا أدخُلُ عَلَيهِ ،

so I came to visit Ali (AS).

فَقيلَ لي : عِندَهُ المُغيرَةُ بنُ شُعبَةَ ،

I desired to enter, when it was said to me that al-Mughira ibn Shu`ba was with him.

فَجَلَستُ بِالبابِ ساعَةً ، فَخَرَجَ المُغيرَةُ ،

I waited at the door for an hour until al-Mughira came out.

فَسَلَّمَ عَلَيَّ ، وقالَ : مَتى قَدِمتَ ؟

He greeted me and said: When did you arrive?

قُلتُ : السّاعَةَ ،

I said: Right now.

ودَخَلتُ عَلى عَلِيٍّ وسَلَّمتُ عَلَيهِ . . .

I entered the chamber of Ali (AS) and greeted him.

 قُلتُ : أخبِرني عَن شَأنِ المُغيرَةِ ، ولِمَ خَلا بِكَ ؟

I said: Inform me about al-Mughira, why was he alone with you?

 قالَ : جاءَني بَعدَ مَقتَلِ عُثمانَ بِيَومَينِ ،

The Imam said: “He came to me two days after the death of `Uthman,

فَقالَ : أخلِني ،

and said: I want to meet you in private,

فَفَعَلتُ ،

so I agreed.

فَقالَ : إنَّ النُّصحَ رَخيصٌ ،

He said: Indeed, advice is deemed cheap

وأنتَ بَقِيَّةُ النّاسِ ،

and you are of the remaining companions of the Prophet (SA)

وأنَا لَكَ ناصِحٌ ،

and I am a good adviser to you.

وأنَا اُشيرُ عَلَيكَ أن لا تَرُدَّ عُمّالَ عُثمانَ عامَكَ هذا ،

I advise you not to dismiss the governors of `Uthman for this year,

فَاكُتب إلَيهِم بِإِثباتِهِم عَلى أعمالِهِم ،

write to them and let them stay in their positions.

فَإِذا بايَعوا لَكَ ،

Once they have paid allegiance,

وَاطمَأَنَّ أمرُكَ ،

and so your affair has been settled,

عَزَلتَ مَن أحبَبتَ ، وأقرَرتَ مَن أحبَبتَ .

you may dismiss or appoint those with whom you are well-pleased.

 فَقُلتُ لَهُ : وَاللّهِ ، لا اُداهِنُ في ديني ،

I said to him: By God, I will not employ compromise in my religion,

ولا اُعطِي الرِّياءَ في أمري .

nor will I exercise hypocrisy in my affairs.

 قالَ : فَإِن كُنتَ قَد أبَيتَ فَانزِع مَن شِئتَ ،

He said: If you refuse, then dismiss those whom you please,

وَاترُك مُعاوِيَةَ ؛

but let Mu`awiyah stay‚

فَإِنَّ لَهُ جُرأَةً

for he is daring

وهُوَ في أهلِ الشّامِ مَسموعٌ مِنهُ ،

and the people of Syria listen to him.

ولَكَ حُجَّةٌ في إثباتِهِ ،

You have proof for such an action,

فَقَد كانَ عُمَرُ وَلّاهُ الشّامَ كُلَّها .

for indeed `Umar appointed him over all the Syrian territory.

 فَقُلتُ لَهُ : لا وَاللّهِ ،

I said to him: No, by God,

لا أستَعمِلُ مُعاوِيَةَ يَومَينِ أبَدا .

I will not employ Mu`awiyah even for two days.

 فَخَرَجَ مِن عِندي عَلى ما أشارَ بِهِ ،

So, he [al-Mughira] left me;

ثُمَّ عادَ ، فَقالَ :

he then returned and said:

إنّي أشَرتُ عَلَيكَ بِما أشَرتُ بِهِ وأبَيتَ عَلَيَّ ،

I recommended you to do something but you rejected me.

فَنَظَرتُ فِي الأَمرِ وإذا أنتَ مُصيبٌ

I have looked into it and found that you are correct.

لا يَنبَغي أن تَأخُذَ أمرَكَ بِخُدعَةٍ ،

Your allegiance should not be pledged through deception

ولا يَكونَ فيهِ دُلسَةٌ .

or dishonesty.

 قالَ ابنُ عَبّاسٍ : فَقُلتُ لَهُ :

Ibn `Abbas said: “I told Ali (AS):

أمّا أوَّلُ ما أشارَ بِهِ عَلَيكَ فَقَد نَصَحَكَ ،

When he [al-Mughira] first offered to counsel you,

وأمَّا الآخِرُ فَقَد غَشَّكَ .

he was benevolent but the second time he betrayed you”

مروج الذهب : ج2 ص364 .

Muruj al-Dhahab, vol. 2, p. 364.

381. شرح نهج البلاغة :

381. Sharh Nahj al-Balagha, relates:

لَمّا بويِعَ عَلِيٌّ عليه السلام كَتَبَ إلى مِعاوِيَةَ :

“When Ali (AS) was pledged Allegiance, he wrote to Mu`awiyah:

أمّا بَعدُ ، فَإِنَّ النّاس قَتَلوا عُثمانَ عَن غَيرِ مَشورَةٍ مِنّي ،

Indeed, the people killed `Uthman without consulting me

وبايَعوني عَن مَشورَةٍ مِنهُم وَاجتِماعٍ ،

and pledged their allegiance to me after consultation.

فَإِذا أتاكَ كِتابي فَبايِع لي ،

If my letter reaches you, then pledge your allegiance

وأوفِد إلَيَّ أشرافَ أهلِ الشّامِ قِبَلَكَ .

and delegate the notables of Syria who are near you to me.”

شرح نهج البلاغة : ج1 ص230 .

Sharh Nahj al-Balagha, vol. 1, p. 230.

382. تاريخ الطبريـ في ذِكرِ كِتابِ الإِمامِ إلى مُعاوِيَةَ وأبي موسى ـ:

382. Tarikh al-Tabari relates, in mentioning the letter of Imam Ali to Mu`awiyah and Abu Musa:

وكانَ رَسولُ أميرِ المُؤمِنينَ إلى مُعاوِيَةَ سَبرَةَ الجُهَنِيَّ ،

“The emissary of the Commander of the Faithful to Mu`awiyah, was Sabra al-Juhani,

فَقَدِمَ عَلَيهِ فَلَم يَكتُب مُعاوِيَةُ بِشَيءٍ ، ولَم يُجِبهُ ، ورَدَّ رَسولَهُ ،

came to Mu`awiyah, but he [Mu`awiyah] refused to write anything in reply.

وجَعَلَ كُلَّما تَنَجَّزَ جَوابَهُ لَم يَزِد عَلى قَولِهِ :

He sufficed himself with a few lines of poetry.

  أدِم إدامَةَ حِصنٍ أوخَذا بِيَدي          حَرباً ضَروساً تَشُبُّ الجَزلَ وَالضَّرَما

 

 في جارِكُم وَابنِكُم إذ كانَ مَقتَلُهُ       شَنعاءَ شَيَّبَتِ الأَصداغَ وَاللَّمَما

 

 أعيَى المَسودُ بِها وَالسَّيِّدونَ فَلَم     يوجَد لَها غَيرُنا مَولىً ولا حَكَما

 

 وجَعَلَ الجُهَنِيُّ كُلَّما تَنَجَّزَ الكِتابَ لَم يَزِدهُ عَلى هذِهِ الأَبياتِ ،

When al-Juhani insisted on his reply, he did not say more than those verses.

حَتّى إذا كانَ الشَّهرُ الثّالِثُ مِن مَقتَلِ عُثمانَ في صَفَرٍ

The affair continued until three months passed after the assassination of `Uthman,

دَعا مُعاوِيَةُ بِرَجُلٍ مِن بَني عَبسٍ ثُمَّ أحَدِ بَني رَواحَةَ يُدعى قَبيصَةَ ،

when Mu`awiyah summoned a man from the tribe of `Abas and one from the tribe of Rawaha called Qabisa.

فَدَفَعَ إلَيهِ طوماراً مَختوماً عُنوانُهُ :

He gave him a sealed scroll with these word:

مِن مُعاوِيَةَ إلى عَلِيٍّ ،

From Mu`awiyah to Ali;

فَقالَ : إذا دَخَلتَ المَدينَةَ فَاقبِض عَلى أسفَلِ الطّومارِ ،

he then said: When you enter Madinah hold the bottom of the scroll.

ثُمَّ أوصاهُ بِما يَقولُ ،

He then told him what to say

وسَرَّحَ رَسولَ عَلِيٍّ .

and released the emissary of Ali.

 وخَرَجا فَقَدِمَا المَدينَةَ في رَبيعِ الأَوَّلِ لِغُرَّتِهِ ،

They both set forth and arrived in Madinah on the first day of Rabi‘ al-Awwal;

فَلَمّا دَخَلَا المَدينَةَ رَفَعَ العَبسِيُّ الطّومارَ كَما أمَرَهُ ،

when they entered Madinah, `Abasi raised the scroll as commanded,

وخَرَجَ النّاسُ يَنظُرونَ إلَيهِ ،

and people came forth to look at it

فَتَفَرَّقوا إلى مَنازِلِهِم

and then returned to their homes,

وقَد عَلِموا أنَّ مُعاوِيَةَ مُعتَرِضٌ ،

as they knew that Mu`awiyah was opposing [the allegiance of Ali].

ومَضى يَدخُلُ عَلى عَلِيٍّ ،

He kept on until he entered on Ali. He gave him the scroll.

فَدَفَعَ إلَيهِ الطّومارَ فَفَضَّ خاتَمَهُ فَلَم يَجِد في جَوفِهِ كِتابَةً ،

Ali broke the seal of the scroll but did not find anything written in it,

فَقالَ لِلرَّسولِ : ما وَراءَكَ ؟

so he said to the emissary [of Mu`awiyah]: What is behind you?

قال : آمِنٌ أنَا ؟

He said: Am I secure?

قالَ : نَعَم ؛ إنَّ الرُّسُلَ آمِنَةٌ لا تُقتَلُ .

Ali said: Yes, the emissaries are secure, they are not killed.

قالَ : وَرائي أنّي تَرَكتُ قَوماً لا يَرضَونَ إلّا بِالقَوَدِ .

He said: I have left a people thirsty for revenge.

قالَ : مِمَّن ؟

Ali said: Upon whom?

قالَ : مِن خَيطِ نَفسِكَ ،

He said: Upon yourself.

وتَرَكتُ سِتّينَ ألفَ شَيخٍ يَبكي تَحتَ قَميصِ عُثمانَ وهُوَ مَنصوبٌ لَهُم قَد ألبَسوهُ مِنبَرَ دِمَشقَ .

I have left sixty thousand old men crying under the shirt of `Uthman.

فَقالَ : مِنّي يَطلُبونَ دَمَ عُثمانَ !

Ali said: Are they demanding [revenge for] the blood of `Uthman from me!

أ لَستُ مَوتوراً كَتِرَةِ عُثمانَ ؟ !

Am I not like `Uthman wronged? [Editor: The term “mawtur” means one who has been wronged by the murder of a relative‚ but to whom blood revenge is still denied.]

اللّهُمَّ إنّي أبرَأُ إلَيكَ مِن دَمِ عُثمانَ .

O God indeed I am innocent [and cleared] of the blood of `Uthman.”

تاريخ الطبري : ج4 ص443 .

Tarikh al-Tabari, vol. 4, p. 443.

383. تاريخ الطبري عن محمّد وطلحة:

383. Tarikh al-Tabari, reporting from Muhammad and Talha, who said:

 بَعَثَ عَلِيٌّ عُمّالَهُ عَلَى الأَمصارِ فَبَعَثَ . . .

“Ali sent his governors to the [different] cities.

سَهلَ بنَ حُنَيفٍ عَلَى الشّامِ ،

He sent Sahl ibn Hunayf to Syria.

فَأَمّا سَهلٌ فَإِنَّهُ خَرَجَ حَتّى إذا كانَ بِتَبوكَ (منطقة في وسط الطريق الرابط بين المدينة ودمشق ، شمال غربيّ المدينة ، وجنوب دمشق)

Sahl set forth until he arrived at Tabuk, [An area in the middle of the road that connects Madinah to Damascus. It is to the north-west of Medina and the south of Damascus.]

لَقِيَتهُ خَيلٌ ،

where he was encountered by a group of horsemen.

فَقالوا : مَن أنتَ ؟

They said: Who are you?

قالَ : أميرٌ .

He said: [I am] a governor.

قالوا : عَلى أيِّ شَيءٍ ؟

They said: over which?

قالَ : عَلَى الشّامِ ،

He said: over Syria.

قالوا : إن كانَ عُثمانُ بَعَثَكَ فَحَيَّهَلاً بِكَ ،

They said: If `Uthman had sent you, you would have been welcomed;

وإن كانَ بَعَثَكَ غَيرُهُ فَارجِع !

if someone else has sent you, then [you should] return!

قالَ : أوَما سَمِعتُم بِالَّذي كانَ ؟

He said: Have you not heard of what happened?

قالوا : بَلى ؛ فَرَجَعَ إلى عَلِيٍّ .

They said: Yes. So he returned to Ali.”

تاريخ الطبري : ج4 ص442 .

Tarikh al-Tabari, vol. 4, p. 442.

384. تاريخ الطبري :

384. Tarikh al-Tabari, relates:

وَجَّهَ عَلِيٌّ عِندَ مُنصَرَفِهِ مِنَ البَصرَةِ إلَى الكوفَةِ

Ali sent Jarir ibn `Abdullah al-Bajali to Mu`awiyah when he left Basra for Kufah,

وفَراغِهِ مِنَ الجَمَلِ جَريرَ بنَ عَبدِ اللّهِ البَجَلِيَّ إلى مُعاوِيَةَ يَدعوهُ إلى بَيعَتِهِ ،

after the battle of the Camel, inviting him to pledge allegiance.

وكانَ جَريرٌ حينَ خَرَجَ عَلِيٌّ إلَى البَصرَةِ لِقِتالِ مَن قاتَلَهُ بِها بِهَمَذانَ عامِلاً عَلَيها

When Ali advanced to Basra to fight those that he fought there, Jarir was the governor of Hamadan;

كانَ عُثمانُ استَعمَلَهُ عَلَيها ،

he had been appointed by `Uthman.

وكانَ الأَشعَثُ بنُ قَيسٍ عَلى آذَربَيجانَ عامِلاً عَلَيها كانَ عُثمانُ استَعمَلَهُ عَلَيها ،

Al-Ash`ath ibn Qais, the governor of Azerbaijan, had been appointed by `Uthman.

فَلَمّا قَدِمَ عَلِيٌّ الكوفَةَ مُنصَرِفا إلَيها من البَصرَةِ

When Ali arrived at Kufah, after leaving Basra,

كَتَبَ إلَيهِما يَأمُرهُما بِأَخذِ البَيعَةِ لَهُ عَلى مَن قِبَلِهِما مِنَ النّاسِ وَالاِنصِرافِ إلَيهِ .

he wrote to [both of] them commanding them to take the pledge of allegiance from the people on his behalf and to proceed.

فَفَعَلا ذلِكَ ، وَانصَرَفا إلَيهِ .

They complied and came to him.

فَلَمّا أرادَ عَلِيٌّ تَوجيهَ الرَّسولِ إلى مُعاوِيَةَ ، قالَ جَريرُ بنُ عَبدِ اللّهِ : . . .

When Ali wanted to send an emissary to Mu`awiyah, Jarir ibn `Abdullah said: ...

ابعَثني إلَيهِ فَإِنَّهُ لي وِدٌّ حَتّى آتِيَهُ فَأَدعوَهُ إلَى الدُّخولِ في طاعَتِكَ ،

Send me to him that I may invite him to enter into your obedience, for indeed he has liking for me.

فَقالَ الأَشتَرُ لِعَلِيٍّ : لا تَبعَثهُ ، فَوَاللّهِ إنّي لَأَظُنُّ هَواهُ مَعَهُ .

Al-Ashtar said to Ali: Do not send him; by God, I think he is inclined to him.

 فَقالَ عَلِيٌّ : دَعهُ حَتّى نَنظُرَ مَا الَّذي يَرجِعُ بِهِ إلَينا .

Ali said: Leave him, let us see what he will return with.

 فَبَعَثَهُ إلَيهِ وكَتَبَ مَعَهُ كِتابا يُعلِمُهُ فيهِ بِاجتِماعِ المُهاجِرينَ وَالأَنصارِ عَلى بَيعَتِهِ ،

He sent him to Mu`awiyah with a written letter informing him of the agreement of the Muhajirun (Emigrants) and the Ansar (Helpers) on his allegiance,

ونَكثِ طَلحَةَ وَالزُّبَيرِ وما كانَ مِن حَربِهِ إيّاهُما ،

the withdrawal of Talha and al-Zubayr [of their allegiance] and the outcome of his battle with them

ويَدعوهُ إلى الدُّخولِ فيما دَخَلَ فيهِ المُهاجِرونَ وَالأَنصارُ مِن طاعَتِهِ ،

and inviting him to enter what the Muhajirun and the Ansar had intered namely obedience to him (i. e. Ali).

فَشَخَصَ إلَيهِ جَريرٌ ،

He therefore sent Jarir;

فَلَمّا قَدِمَ عَلَيهِ ماطَلَهُ وَاستَنظَرَهُ ،

however, when he arrived [at Mu`awiyah], he temporized, requested a respite

ودَعا عَمرا فَاستَشارَهُ فيما كَتَبَ بِهِ إلَيهِ ،

and summoned `Amr to consult him concering what Ali had written to him.

فَأَشارَ عَلَيهِ أن يُرسِلَ إلى وُجوهِ الشّامِ ،

He [i.e. `Amr] advised him to send for the notables of Syria,

ويُلزِمَ عَلِيّا دَمَ عُثمانَ ،

demand Ali for the blood of `Uthman

ويُقاتِلَهُ بِهِم ،

and to fight him with them,

فَفَعَلَ ذلِكَ مُعاوِيَةُ .

and Mu`awiyah did accordingly.”

تاريخ الطبري : ج4 ص561 .

Tarikh al-Tabari, vol. 4, p. 561.

385. وقعة صفّين عن الجرجاني :كانَ مُعاوِيَةُ أتى جَريرا في مَنزِلِهِ فَقالَ : يا جَريرُ !إنّي قَد رَأَيتُ رَأيا .

385. Waq`at Siffin, reporting from al-Jurjani, who said: “Mu`awiyah came to Jarir in his house and said: O Jarir, Indeed, I have an opinion.

 قالَ : هاتِهِ .

He said: What is it?

 قالَ : اُكتُب إلى صاحِبِكَ يَجعَلُ لِيَ الشّامَ ومِصرَ جِبايَةً ،

He said: Write to your companion that he should allow me to collect the taxes of Egypt and Syria and that,

فإذا حَضَرَتهُ الوَفاةُ لَم يَجعَل لِأَحَدٍ بَعدَهُ بَيعَةً في عُنُقي ،

when he passes away, he should not make the pledge of allegiance to someone else binding on me.

واُسَلِّمُ لَهُ هذَا الأَمرَ ، وأكتُبُ إلَيهِ بِالخِلافَةِ .

I thereby would surrender to him and acknowledge his Caliphate.

 فَقالَ جَريرٌ : اُكتُب بِما أرَدتَ ، وأكتُبُ مَعَكَ .

Jarir said: Write whatever you want and I will write with you.

 فَكَتَبَ مُعاوِيَةُ بِذلِكَ إلى عَلِيٍّ . فَكَتَبَ عَلِيٌّ إلى جَريرٍ :

Mu`awiyah thus wrote that to Ali and Ali in turn wrote to Jarir:

 أمّا بَعدُ ، فَإِنَّما أرادَ مُعاوِيَةُ ألّا يَكونَ لي في عُنُقِهِ بَيعَةٌ ،

Mu`awiyah desired that he would not be bound to the pledge of allegiance

وأن يَختارَ مِن أمرِهِ ما أحَبَّ ،

and that he would choose of his affairs as he desires.

وأرادَ أن يُريثَكَ حَتّى يَذوقَ أهلَ الشّامِ .

He also wanted to temporize (and to give you the run-around), in order that he may assess the preparedness of the Syrian people.

وإنَّ المُغيرَةَ بنَ شُعبَةَ قَد كانَ أشارَ عَلَيَّ أن أستَعمِلَ مُعاوِيَةَ عَلَى الشّامِ وأنَا بِالمَدينَةِ ،

Indeed, al-Mughira ibn Shu`ba suggested me to employ Mu`awiyah over Syria when I was in Madinah,

فَأَبَيتُ ذلِكَ عَلَيهِ .

but I rejected. Lest I would take‚

ولَم يَكُنِ اللّهُ لِيَراني أتَّخِذُ المُضِلّينَ عَضُدا ،

God forbid‚ those who mislead as assistans.

فَإِن بايَعَكَ الرَّجُلُ ، وإلّا فَأَقبِل .

If he pledges his allegiance, or else, let you return.”

وقعة صفّين : ص52 .

Waq`at Siffin, p. 52.

386. الإمام عليّ عليه السلامـ مِن كَلامٍ لَهُ وقَد أشارَ عَلَيهِ أصحابُهُ بِالِاستعدادِ لِلحَربِ بَعدَ إرسالِهِ جَريرَ بنَ عَبدِ اللّهِ البَجَليَّ إلى مُعاوِيَةَ ـ:

386. Imam Ali (AS) said, in his sermon after his companions suggested him to get ready for the war, after he had sent Jarir ibn `Abdullah al-Bajali to Mu`awiyah:

إنَّ استِعدادي لِحَربِ أهلِ الشّامِ

“My preparation for war with the people of Syria

وجَريرٌ عِندَهُم إغلاقٌ لِلشّامِ وصَرفٌ لِأَهلِهِ عَن خَيرٍ إن أرادوهُ .

while Jarir is still there is meant to close the door for Syria and prevent its people from any good if they intend it.

ولكِن قَد وَقَّتُّ لِجرَيرٍ وَقتاً لا يُقيمُ بَعدَهُ إلّا مَخدوعاً أو عاصِياً .

However, I have fixed a time limit for Jarir, after which he should not stay unless he wishes to deceive or disobey.

وَالرَّأيُ عِندي مَعَ الأَناةِ ،

My opinion is in favour of patience,

فَأَروِدوا ولا أكرَهُ لَكُمُ الإِعدادَ .

so wait a while, even though I do not dislike your preparations.

 ولَقَد ضَرَبتُ أنفَ هذَا الأَمرِ وعَينَهُ ،

I have observed this matter thoroughly from all sides,

وقَلَّبتُ ظَهرَهُ وبَطنَهُ ، فَلَم أرَ لي فيهِ إلَا القِتالَ أوِ الكُفرَ بِما جاءَ مُحَمَّدٌ صلى الله عليه و آله .

I turned it in and out, and I found no other choice except war or disbelief with what Muhammad (SA) has brought.

إنَّهُ قَد كانَ عَلَى الاُمَّةِ والٍ أحدَثَ أحداثاً وأوجَدَ النّاسَ مَقالاً ،

Indeed, there was over the people a ruler who brought about innovations which compelled them to speak out.

فَقالوا ثُمَّ نَقَموا فَغَيَّروا .

So they spoke out, revenged and changed [the whole system].”

نهج البلاغة : الخطبة 43 .

Nahj al-Balagha, sermon 43.

387. شرح نهج البلاغة عن النقيب أبي جعفر :

387. Sharh Nahj al-Balagha, reporting from al-Naqib Abu Ja’far, who said:

كانَ مُعاوِيَةُ يَتَسَقَّطُ عَلِيّاً

“Mu`awiyah was looking for that by which he could criticise Ali,

ويَنعى عَلَيهِ ما عَساهُ يَذكُرُهُ مِن حالِ أبي بَكرٍ وعُمَرَ وأنَّهُما غَصَباهُ حَقَّهَ ،

hoping that he would speak ill of Abu Bakr and `Umar and that they usurped his right.

ولا يَزالُ يَكيدُهُ بِالكِتابِ يَكتُبُهُ وَالرِّسالَةِ يَبعَثُها يَطلُبُ غِرَّتَهُ ؛

He never ceased to conspire against him in his writings and letters, hoping to find Ali heedless

لِيَنفُثَ بِما في صَدرِهِ مِن حالِ أبي بَكرٍ وعُمَرَ إمّا مُكاتَبَةً أو مُراسَلَةً ،

about what is in his heart concering Abu Bakr and `Umar either in writing or in communication,

فَيَجعَلَ ذلِكَ حُجَّةً عَلَيهِ عِندَ أهلِ الشّامِ ، ويُضيفَهُ إلى ما قَرَّرَهُ في أنفُسِهِم مِن ذُنوبِهِ كَما زَعَمَ ،

so he will employ it as proof against him with the people of Syria.

فَقَد كانَ غَمَصَهُ عِندَهُم

He had already belittled him before them,

بِأَنَّهُ قَتَلَ عُثمانَ ومالَأَ عَلى قَتلِهِ ،

in that he had killed `Uthman, supported his assassination,

وأنَّهُ قَتَلَ طَلحَةَ وَالزُّبَيرَ

killed Talha and al-Zubayr,

وأسَرَ عائِشَةَ وأراقَ دِماءَ أهلِ البَصرَةِ ،

took Aishah captive and spilt the blood of the people of Basra.

وبَقِيَت خَصلَةٌ واحَدَةٌ وهُوَ أن يَثبُتَ عِندَهُم أنَّهُ يَتَبَرَّأُ مِن أبي بَكرٍ وعُمَرَ ،

Ali’s disassociation from Abu Bakr and `Umar

ويَنسُبُهُما إلى الظُّلمِ ومُخالَفَةِ الرَّسولِ في أمرِ الخِلافَةِ ، وأنَّهُما وَثَبا عَلَيها غَلَبَةً وغَصَباهُ إيّاها .

in return for their oppression and opposition to the Messenger concering the issue of the Caliphate.

 فَكانَت هذِهِ الطّامَّةُ الكُبرى لَيسَت مُقتَصِرَةً عَلى فَسادِ أهلِ الشّامِ عَلَيهِ ،

This great catastrophe would not be restricted to corrupting the people of Syria towards Ali,

بَل وأهلِ العِراقِ الَّذينَ هُم جُندُهُ وبِطانَتُهُ وأنصارُهُ ؛

or rather, it would include the people of Iraq who were his troops, confidants and supporters,

لِأَنَّهُم كانوا يَعتَقِدونَ إمامَةَ الشَّيخَينِ

because they believed in the leadership of the first two Caliphs,

إلَا القَليلَ الشّاذَّ مِن خَواصِّ الشّيعَةِ .

except for the elite of the Shi`a.

 فَلَمّا كَتَبَ ذلِكَ الكِتابَ مَعَ أبي مُسلِمٍ الخَولانِيِّ

When he wrote that letter with Abu Muslim al-Khawlani,

قَصَدَ أن يُغضِبَ عَلِيّاً ويُحرِجَهُ ويُحوِجَهُ

he intended to anger Ali, embarrass him and compel him,

إذا قَرَأَ ذِكرَ أبي بَكرٍ وأنَّهُ أفضَلُ المُسلِمينَ

when he reads that Abu Bakr was indeed the best of the Muslims,

إلى أن يَخلِطَ خَطَّهُ فِي الجَوابِ بِكَلِمَةٍ تَقتَضي طَعناً في أبي بَكرٍ ،

to upset his plans in his reply by mentioning that which will includes a slandering of Abu Bakr.

فَكانَ الجَوابُ مُجَمجَماً غَيرَ بَيِّنٍ

The answer, however, was not distinct.

لَيسَ فيهِ تَصريحٌ بِالتَّظليمِ لَهُما

There was no statement of their oppression

ولَا التَّصريحُ بِبَراءَتِهِما

nor was there any statement of their innocence;

وتارَةً يَتَرَحَّمُ عَلَيهِما

on one occasion he shows mercy to them,

وتارَةً يَقولُ : أخَذا حَقّي وقَد تَرَكتُهُ لَهُما .

and on another he says that they took his right but he left it for them.

 فَأَشارَ عَمرُو بنُ العاصِ عَلى مُعاوِيَةَ أن يَكتُبَ كِتاباً ثانِياً مُناسِباً لِلكِتابِ الأَوَّلِ ؛

`Amr ibn al-As urged to Mu`awiyah to write another letter similar to the first one

لِيَستَفِزّا فيهِ عَلِيّاً عليه السلام ويَستَخِفّاهُ ،

in order to provoke Ali (AS) and belittle him,

ويَحمِلَهُ الغَضَبُ مِنهُ أن يَكتُبَ كَلاماً يَتعَلَّقانِ بِهِ في تَقبيحِ حالِهِ وتَهجينِ مَذهَبِهِ .

in order to distort his reputation and blemish his beliefs.

 وقالَ لَهُ عَمرٌو : إنَّ عَلِيّاً عليه السلام رَجُلٌ نَزِقٌ تَيّاهٌ ،

`Amr said to him: Indeed, Ali (AS) is an imprudent person;

ومَا استَطعَمتَ مِنهُ الكَلامَ بِمِثلِ تَقريظِ أبي بَكرٍ وعُمَرَ فَاكتُب .

if you incite him by praising Abu Bakr and `Umar then, write to him.

فَكَتَبَ كِتاباً أنفَذَهُ إلَيهِ مَعَ أبي اُمامَةَ الباهِلِيِّ

He thus wrote to him and sent it with Abu Umama al-Bahili,

وهُوَ مِنَ الصَّحابَةِ بَعدَ أن عَزَمَ عَلى بِعثَتِهِ مَعَ أبِي الدَّرداءِ

one of the companions, after he had decided to send it with Abu al-Darda.

ونُسخَةُ الكِتابِ :

The text of the letter is as follows:

 مِن عَبدِ اللّهِ مُعاوِيَةَ بنِ أبي سُفيانَ إلى عَلِيِّ بنِ أبي طالِبٍ :

From the servant of God, Mu`awiyah ibn Abu Sufyan, to Ali ibn Abi Talib:

 أمّا بَعدُ ؛ فَإِنَّ اللّهَ تَعالى جَدُّهُ ،

“Indeed, God chose Muhammad for His Message,

اصطَفى مُحَمَّدا عليه السلام لِرِسالَتِهِ وَاختَصَّهُ بِوَحيِهِ وتَأدِيَةِ شَريعَتِهِ ،

preferred him with his revelation and the communication of His ordinance.

فَأَنقَذَ بِهِ مِنَ العَمايَةِ وهَدى بِهِ مِنَ الغَوايَةِ ،

He rescued [people] from blindness and guided them from misguidance through him.

ثُمَّ قَبَضَهُ الَيهِ رَشيداً حَميداً قَد بَلَّغَ الشَّرعَ ومَحَقَ الشِّركَ وأخمَدَ نارَ الإِفكِ ،

He then [caused him to] pass away in righteousness and praise, after he had delivered the Law, eradicated polytheism and extinguished the fire of falsehood.

فَأَحسَنَ اللّهُ جَزاءَهُ وضاعَفَ عَلَيهِ نِعَمَهُ وآلاءَهُ ،

God rewarded him and doubled his favours and blessings.

ثُمَّ إنَّ اللّهَ سُبحانَهُ اختَصَّ مُحَمَّدا عليه السلام بِأَصحابٍ أيَّدوهُ وآزَروهُ ونَصَروهُ ،

Thereafter God favoured Muhammad with companions who supported, assisted and helped him.

وكانوا كَما قالَ اللّهُ سُبحانَهُ لَهُم :  «أَشِدَّآءُ عَلَى الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ» الفتح : 29 .

They were as God says: “and those who are with him are hard against the disbelievers and merciful amongst themselves” Qur’an, 48:29.

فَكانَ أفضَلَهُم مَرتَبَةً وأعلاهُم عِندَ اللّهِ وَالمُسلِمينَ مَنزِلَةً الخَليفَةُ الأَوَّلُ ،

The best of them in rank and the most elevated in status in the sight of God and the Muslims is the first Caliph,

الَّذي جَمَعَ الكَلِمَةَ ولَمَّ الدَّعوَةَ وقاتَلَ أهلَ الرِّدَّةِ ،

who unified the word [Editor Meaning: unified the community], strengthened the mission and fought the renegades.

ثُمَّ الخَليفَةُ الثّاني الَّذي فَتَحَ الفُتوحَ ومَصَّرَ الأَمصارَ وأذَلَّ رِقابَ المُشرِكينَ ،

Then comes the second Caliph, who conquered cities and humiliated the necks of the polytheists.

ثُمَّ الخَليفَةُ الثّالِثُ المَظلومُ الَّذي نَشَرَ المِلَّةِ وطَبَّقَ الآفاقَ بِالكَلِمَةِ الحَنيفِيَّةِ .

Then comes the third Caliph, the oppressed. He spread the religion and made the word of the Truth fill the horizons through his efforts.

 فَلَمَّا استَوثَقَ الإِسلامُ وضَرَبَ بِجِرانِهِ عَدَوتَ عَلَيهِ فَبَغَيتَهُ الغَوائِلَ ونَصَبتَ لَهُ المَكايِدَ ،

When Islam had been consolidated and established, you showed enmity to it, and conspired against it.

وضَرَبتَ لَهُ بَطنَ الأَمرِ وظَهرَهُ

You struck its interior and its exterior,

ودَسَستَ عَلَيهِ وأغرَيتَ بِهِ ،

plotted against it, and instigated with it,

وقَعَدتَ حَيثُ استَنصَرَكَ عَن نَصرِهِ وسَأَلَكَ أن تُدرِكَهُ قَبلَ أن يُمَزَّقَ فَما أدرَكتَهُ ، وما يَومُ المُسلِمينَ مِنكَ بِواحِدٍ .

deserted it when it sought your help.

 لَقَد حَسَدتَ أبا بَكرٍ وَالتَوَيتَ عَلَيهِ ورُمتَ إفسادَ أمرِهِ ،

You were jealous of Abu Bakr, dishonest towards him and aspired to thwart his affairs.

وقَعَدتَ في بَيتِكَ ، وَاستَغوَيتَ عِصابَةً مِنَ النّاسِ حَتّى تَأَخَّروا عَن بَيعَتِهِ ،

You sat in your house and instigated a gang of people to delay the pledge of allegiance to him.

ثُمَّ كَرِهتَ خِلافَةَ عُمَرَ وحَسَدتَهُ وَاستَطَلتَ مُدَّتَهُ ،

Thereafter you disliked the Caliphate of `Umar, were jealous of him, and deemed his term long.

وسُرِرتَ بِقَتلِهِ وأظهَرتَ الشَّماتَةَ بِمُصابِهِ حَتّى إنَّكَ حاوَلتَ قَتلَ وَلَدِهِ ؛ لِأَنَّهُ قَتَلَ قاتِلَ أبيهِ ،

You were well pleased with his assassination and were gloating over his outcome, that you even tried to kill his son, because he killed the killer of his father.

ثُمَّ لَم تَكُن أشَدَّ مِنكَ حَسَدا لِابنِ عَمِّكَ عُثمانَ نَشَرتَ مَقابِحَهُ وطَوَيتَ مَحاسِنَهُ ،

Then nobody was more jealous than you in relation to your cousin `Uthman, so you revealed his faults and concealed his merits.

وطَعَنتَ في فِقهِهِ ثُمَّ في دينِهِ ثُمَّ في سيرَتِهِ ثُمَّ في عَقلِهِ ،

[Firstly], you criticized him for his comprehension [of religion], his religion, his past and his intellect.

وأغرَيتَ بِهِ السُّفَهاءَ مِن أصحابِكَ وشيعَتِكَ حَتّى قَتَلوهُ بِمَحضَرٍ مِنكَ لا تَدفَعُ عَنهُ بِلِسانٍ ولا يَدٍ ،

You instigated the foolish ones from among your companions and followers against him until they killed him in your presence, when you did not defend him with your tongue or with your hand.

وما مِن هؤُلاءِ إلّا مَن بَغَيتَ عَلَيهِ وتَلَكَّأتَ في بَيعَتِهِ

You rebelled against all of them and delayed your pledge of allegiance

حَتّى حُمِلتَ إلَيهِ قَهراً تُساقُ بِخَزائِمِ الاِقتِسارِ كَما يُساقُ الفَحلُ المَخشوشُ ،

until you were taken and dragged by force, in the same way a bull camel with a nose string is dragged by the nose.

ثُمَّ نَهَضتَ الآنَ تَطلُبُ الخِلافَةَ ،

Now you stand forth to demand the caliphate,

وقَتَلَةُ عُثمانَ خُلَصاؤُكَ وسُجَراؤُكَ والمُحدِقونَ بِكَ ،

when the killers of `Uthman are your confidants, friends and those around you.

وتِلكَ مِن أمانِيِّ النُّفوسِ وضَلالاتِ الأَهواءِ .

This is of the desires of the soul and the misguidance of the pleasures.

 فَدَعِ اللَّجاجَ وَالعَبَثَ جانِباً وَادفَع إلَينا قَتَلَةَ عُثمانَ ،

Thus put aside obstinacy and futility and give to us the killers of `Uthman.

وأَعِدِ الأَمرَ شورى بَينَ المُسلِمينَ لِيَتَّفِقوا عَلى مَن هُوَ لِلّهِ رِضاً .

Let the issue [of succession] be determined by consultation among the Muslims in order that they may agree upon someone with whom God is pleased.

فَلا بَيعَةَ لَكَ في أعناقِنا ولا طاعَةَ لَكَ عَلَينا ولا عُتبى لَكَ عِندَنا ،

There is neither allegiance to you from us, nor obedience to you on us, and there is no pleasure for you with us.

ولَيسَ لَكَ ولِأَصحابِكَ عِندي إلَا السَّيفُ ،

All I have for you and your companions is the sword.

وَالَّذي لا إلهَ إلّا هُوَ لَأَطلُبَنَّ قَتَلَةَ عُثمانَ أينَ كانوا وحَيثُ كانوا

By God I would pursue the killers of `Uthman wherever they are and however they are

حَتّى أقتُلَهُم أو تَلتَحِقَ روحي بِاللّهِ .

until I kill them or my soul returns to God.

 فَأَمّا ما لا تَزالُ تَمُنُّ بِهِ مِن سابِقَتِكَ وجِهادِكَ فَإِنّي وَجَدتُ اللّهَ سُبحانَهُ يَقولُ :  

Concering that which you never cease to reproach by way of your precedence and your strife [in the path of God]. I have found God saying:

«يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُواْ قُل لَا تَمُنُّواْ عَلَىَّ إِسْلَـمَكُم بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْاءِيمَـنِ إِن كُنتُمْ صَـدِقِينَ» الحجرات : 17 .

 “They count it as a favour to you that they have embraced Islam. Say,‘ Do not count it as a favour to me your embracing of Islam. Rather it is God who has done you a favour in that. He has guided you to faith, should you be truthful.’ Qur’an, 49:17.

ولَو نَظَرتَ في حالِ نَفسِكَ لَوَجَدتَها أشَدَّ الأَنفُسِ امتِناناً عَلَى اللّهِ بِعَمَلِها ،

If you look at yourself, you will find that your soul never ceases to count its favours onto God for its actions.

وإذا كانَ الاِمتِنانُ عَلَى السّائِلِ يُبطِلُ أجرَ الصَّدَقَةِ فَالاِمتِنانُ عَلَى اللّهِ يُبطِلُ أجرَ الجِهادِ

If one’s reproaches to the beggar invalidate the reward of charity, then the counting of favours on God will nullify the reward of striving [in the path of God]

ويَجعَلُهُ كـَ  «صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لَا يَقْدِرُونَ عَلَى شَىْ ءٍ مِّمَّا كَسَبُواْ وَاللَّهُ لَا يَهْدِى الْقَوْمَ الْكَـفِرِينَ» البقرة : 264 .

and render it like “a rock covered with soil: a downpour strikes it, leaving it bare. They have no power over anything of what they have earned, and God does not guide the disbelieving lot.” Qur’an, 2:264.

 قالَ النَّقيبُ أبو جَعفَرٍ : فَلَمّا وَصَلَ هذَا الكِتابُ إلى عَلِيٍّ عليه السلام مَعَ أبي اُمامَةَ الباهِلِيِّ ،

Al-Naqib Abu Ja’far said: When this letter reached Ali (AS) with Abu Umama al-Bahili,

كَلَّمَ أبا اُمامَةَ بِنَحوٍ مِمّا كَلَّمَ بِهِ أبا مُسلِمٍ الخَولانِيَّ

he spoke to the latter as he did to Abu Muslim al-Khawlani

وكَتَبَ مَعَهُ هذَا الجَوابَ .

and sent with the following reply.

شرح نهج البلاغة : ج15 ص184 .

Sharh Nahj al-Balagha, vol. 1, p. 184.

388. الإمام عليّ عليه السلامـ

388. Imam Ali (AS) said,

مِن كِتابٍ لَهُ إلى مُعاوِيَةَ جَوابا ، وهُوَ مِن مَحاسِنِ الكُتُبِ ـ:

in his letter to Mu`awiyah as an answer, considered to be one of his best letters:

أمّا بَعدُ ؛ فَقَد أتاني كِتابُكَ تَذكُرُ فيهِ اصطِفاءَ اللّهِ مُحَمَّدا صلى الله عليه و آله لِدينِهِ

“Indeed, I have received your letter wherein you mention that God chose Muhammad  (SA) for His religion

وتَأييدَهُ إيّاهُ بِمَن أيَّدَهُ مِن أصحابِهِ ،

and His support for him through those companions [of the Holy Prophet] who assisted him.

فَلَقَد خَبَّأَ لَنَا الدَّهرُ مِنكَ عَجَباً ،

Time has amazingly concealed something about you to us

إذ طَفِقتَ تَخبِرُنا بِبَلاءِ اللّهِ تَعالى عِندَنا ونِعمَتِهِ عَلَينا في نَبِيِّنا ،

that you begin to inform us of the favours of God, at our disposal and His blessings [conferred] upon us through our Prophet. You have nothing to do with them and you have no share in these blessings and favours.

فَكُنتَ في ذلِكَ كَناقِلِ التَّمرِ إلَى هَجَرَ

You were there by like the person who carries dates to Hajar [An area in Bahrain known for its abundant dates. Editor’s note: This is an Arabic proverb almost equivalent to the English proverb: ‘to carry or take coals to Newcastle’ meaning to take goods to a place where there are already a lot of them; or to supply something where is not needed].

أو داعي مُسَدِّدِهِ إلَى النِّضالِ .

or one who challenges his own master to a duel.

 وزَعَمتَ أنَّ أفضَلَ النّاسِ فِي الإِسلامِ فُلانٌ وفُلانٌ ،

You assume that the best of the people in Islam are so and so

فَذَكَرتَ أمراً إن تَمَّ اعتَزَلَكَ كُلُّهُ ،

and you have mentioned something which if it is completed, it will totally withdraw from you,

وإن نَقَصَ لَم يَلحَقكَ ثَلمُهُ .

and if it is diminished, its repudiation will not harm you.

وما أنتَ وَالفاضِلَ والمَفضولَ ، وَالسّائِسَ وَالمَسوسَ ؟

What have you to do with the preferred and [those that are] preferred over, the ruling and the ruled?

وما لِلطُّلَقاءِ وأبناءِ الطُّلَقاءِ والتَّمييزَ بَينَ المُهاجِرينَ الأَوَّلينَ ،

What have the freed ones newly-converted Meccans to do with the distinction between the Muhajirun,

وتَرتيبَ دَرَجاتِهِم ،

the order of their positions

وتَعريفَ طَبَقاتِهِم .

and the arrangement of their status?

هَيهاتَ لَقَد حَنَّ قِدحٌ لَيسَ مِنها ،

Far be it, the noise of the arrow is not of the same category [like other arrows, so you do not belong to either group].

وطَفِقَ يَحكُمُ فيها مَن عَلَيهِ الحُكمُ لَها .

The one condemned has begun to judge in this issue.

 ألا تَربَعُ ـ أيُّهَا الإِنسانُ ـ عَلى ظَلعِكَ ، وتَعرِفُ قُصورَ ذَرعِكَ ؟ وتَتَأَخَّرُ حَيثُ أخَّرَكَ القَدَرُ ؟

O man, why do you not have mercy [on yourself] for your weaknesses and the shortness of your arm?

فَما عَلَيكَ غَلَبَةُ المَغلوبِ ولا ظَفَرُ الظّافِرِ ،

The overpowering of the defeated or the victory of the victorious has nothing to do you with you.

وإنَّكَ لَذَهَّابُ فِي التّيهِ ،

Indeed, you have gone astray

رَوّاغٌ عَنِ القَصدِ .

and deviated from the the path.

 ألا تَرى ـ غَيرَ مُخبِرٍ لَكَ ولكِن بِنِعمَةِ اللّهِ اُحدِّثُ ـ أنَّ قَوماً استُشهِدوا في سَبيلِ اللّهِ تَعالى مِنَ المُهاجِرينَ وَالأَنصارِ ـ ولِكُلٍّ فَضلٌ ـ

Do you not see that a group amongst the Muhajirun and the Ansar were martyred in the path of God,

حَتّى إذَا استُشهِدَ شَهيدُنا

until when our martyr was martyred,

قيلَ : سَيِّدُ الشُّهَداءِ ،

it was said: the master of the martyrs.

وخَصَّهُ رَسولُ اللّهِ صلى الله عليه و آله بِسَبعينَ تَكبيرَةً عِندَ صَلاتِهِ عَلَيهِ .

The Messenger of God (SA) singled him out with seventy takbirs when he prayed over him.

 أ وَلا تَرى أنَّ قَوماً قُطِّعَت أيديهِم في سَبيلِ اللّهِ ـ ولِكُلٍّ فَضلٌ ـ

Do you not see that a group had their hands cut-off in the path of God

حَتّى إذا فُعِلَ بِواحِدِنا ما فَعَلَ بِواحِدِهِم

until when one of us had his hand cut off,

قيلَ : الطَّيّارُ فِي الجَنَّةِ وذُو الجَناحَينِ ،

it is said: the flier in Paradise and the possessor of two wings.

ولَولا ما نَهَى اللّهُ عَنهُ مِن تَزكِيَةِ المَرءِ نَفسَهُ

Were it not that God disapproved man’s praise of himself,

لَذَكَرَ ذاكِرٌ فَضائِلَ جَمَّةً تَعرِفُها قُلوبُ المُؤمِنينَ ، ولا تَمُجُّها آذانُ السّامِعينَ ،

 [this] recaller would have mentioned merits that the hearts of the believers know,

فَدَع عَنكَ مَن مالَت بِهِ الرَّمِيَّةُ ؛

thus disregard the one who was a victim [of this world].

فَإِنّا صَنائِعُ رَبِّنا ،

For indeed, we [the Ahlul Bait] are the handiwork of our Lord

وَالنّاسُ بَعدُ صَنائِعُ لَنا .

and people are our handiwork.

لَم يَمنَعنا قَديمُ عِزِّنا ولا عادِيُّ طَولِنا عَلى قَومِكَ أن خَلَطناكُم بِأَنفُسِنا ،

The oldness of our dignity and our strength over your tribe did not prevent us from mixing ourselves with you,

فَنَكَحنا وأنكَحنا فِعلَ الأَكفاءِ ، ولَستُم هُناكُ .

we married [of your women] and gave [our women] in marriage as equals, yet you were far from that.

 وأنّى يَكونُ ذلِكَ ومِنَّا النَّبِيُّ ومِنكُمُ المُكَذِّبُ ،

How should that be when the Prophet is of us and the denier is of you [i.e. Abu Jahl],

ومِنّا أسَدُ اللّهِ ومِنكُم أسَدُ الأَحلافِ ،

the Lion of God is of us [i.e Hamza] and the lion of the oath-takers is of you [i.e. `Utbah ibn Rabi`a].

ومِنّا سَيِّدا شَبابِ أهلِ الجَنَّةِ ومِنكُم صِبيَةُ النّارِ ،

The two Masters of the youth of the people of Paradise are of us [i.e. Hasan and Husain] and the children of the Fire (children of ‘Uqbah ibn Abu Mu‘ayt) are of you.

ومِنّا خَيرُ نِساءِ العالَمينَ

The best woman of the worlds [i.e. Fatimah] is of us

ومِنكُمُ حَمّالَةُ الحَطَبِ

and the firewood-carrying woman is of you.

في كَثيرٍ مِمّا لَنا وعَلَيكُم ؛

These are but a few of the merits in our.

فَإِسلامُنا قَد سُمِعَ ، وجاهِلِيَّتُنا لا تُدفَعُ ،

Our Islam was heard and our past is not to be rejected.

وكِتابُ اللّهِ يَجمَعُ لَنا ما شَذَّ عَنّا

The Book of God gathers for us that which has deviated from us.

وهُوَ قَولُهُ سُبحانَهُ وتَعالى :  «وَأُوْلُواْ الأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِى كِتَـبِ اللَّهِ» الأنفال : 75 .

He says: “but the blood relatives are more entitled to inherit from one another in the Book of God.” Qur’an, 8:75.

وقَولُهُ تَعالى :  «إِنَّ أَوْلَى النَّاسِ بِإِبْرَ هِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِىُّ وَالَّذِينَ ءَامَنُواْ وَاللَّهُ وَلِىُّ الْمُؤْمِنِينَ» آل عمران : 68 .

He also said: “The nearest people to Abraham, are those who follow him and those who follow the Holy Prophet (SA) and the true believers. God is the friend of the true believers” Qur’an, 3:68

فَنَحنُ مَرَّةً أولى بِالقَرابَةِ ، وتارَةً أولى بِالطّاعَةِ .

Thus we have better claim to kinship [to the Holy Prophet] and better claim to obedience.

ولَمَّا احتَجَّ المُهاجِرونَ عَلَى الأَنصارِ يَومَ السَّقيفَةِ بِرَسولِ اللّه صلى الله عليه و آله فَلَجوا عَلَيهِم،

The Muhajirun on the day of Saqifa argued with the Ansar on the basis of their relation to the Messenger of God (SA) and were victorious over them;

فَإِن يَكُنِ الفَلَجُ بِهِ فَالحَقُّ لَنا دونَكُم ،

if their victory was through [their relationship to] him, then it is our right and not yours;

وإن يَكُن بِغَيرِهِ فَالأَنصارُ عَلَى دَعواهُم .

however, if it was through somebody else, then the Ansar’s claim still holds.

 وزَعمَتَ أنّي لِكُلِّ الخُلَفاءِ حَسَدتُ وعَلى كُلِّهِم بَغَيتُ ،

You alleged that I had envied all the [previous] Caliphs and wronged all of them.

فَإِن يَكُن ذلِكَ كَذلِكَ فَلَيسَتِ الجِنايَةُ عَلَيكَ فَيَكونَ العُذرُ إلَيكَ :

Even if that was the case, there is no fault against you, that you would complain.

 وتِلكَ شَكاةٌ ظاهِرٌ عَنكَ عارُها

That is a complaint whose disgrace is far from you.

 وقُلتَ إنّي كُنتُ اُقادُ كَما يُقادُ الجَمَلُ المَخشوشُ حَتّى اُبايِعَ ،

You said that I was led like a camel with a rope [to its nose] in order that I would pledge my allegiance;

ولَعَمرُ اللّهِ لَقَد أرَدتَ أن تَذُمَّ فَمَدَحتَ ،

by God, you intended to dispraise me but you [have] praised

وأن تَفضَحَ فَافتَضَحتَ !

and to disgrace me but you have disgraced yourself.

وما عَلَى المُسلِمِ مِن غَضاضَةٍ في أن يَكونَ مَظلوماً ما لَم يَكُن شاكّاً في دينِهِ ،

There is no fault for a Muslim if he is subject to oppression for as long as he is not doubtful about his religion

ولا مُرتاباً بِيَقينِهِ .

or uncertain in his conviction.

وهذِهِ حُجَّتي إلى غَيرِكَ قَصدُها ،

These are my arguments which were intended for someone other than you;

ولكِنّي أطلَقتُ لَكَ مَنها بِقَدرِ ما سَنَحَ مِن ذِكرِها .

however, I have explained to you a portion of it to recall.

 ثُمَّ ذَكَرتَ ما كانَ مِن أمري وأمرِ عُثمانَ

Thereafter you mentioned what happened between me and `Uthman.

فَلَكَ أن تُجابَ عَن هذِهِ لِرَحِمِكَ مِنهُ ،

You should be apologized for this due to your relation to him.

فَأَيُّنا كانَ أعدى لَه

Which one of us was his enemy?

وأهدى إلى مَقاتِلِهِ .

Which one urged [others] to kill him?

أ مَن بَذَلَ لَهُ نُصرَتَهُ فَاستَقعَدَهُ وَاستَكَفَّهُ ،

Who assisted him and protected him?

أم مَنِ استَنصَرَهُ فَتَراخى عَنهُ وبَثَّ المَنونَ إلَيهِ حَتّى أتى قَدَرُهُ عَلَيهِ ؟

Whose assistance he sought, but he failed, expecting his death until his destiny arrived?

 كَلّا وَاللّهِ لَـ  «قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنكُمْ وَ الْقَآئِلِينَ لِاءِخْوَ نِهِمْ هَلُمَّ إِلَيْنَا وَ لَا يَأْتُونَ الْبَأْسَ إِلَا قَلِيلاً» الأحزاب : 18 .

Nay, by God, “God knows those of you who discourage others, and those who say to their brethren, ‘Come to us! ‘ and they take little part at the battle.” Qur’an, 33:18.

وما كُنتُ لِأَعتَذِرَ مِن أنّي كُنتُ أنقِمُ عَلَيهِ أحداثاً ،

I did not intend to apologise for having objected to his innovations [in religion].

فَإِن كانَ الذَّنبُ إلَيهِ إرشادي وهِدايَتي لَهُ

If my sin towards him is my advice and guidance for him,

فَرُبَّ مَلومٍ لا ذَنبَ لَهُ :

then it may be that the one censured has [committed] no sin.

 وقَد يَستَفيدُ الظِّنَّةَ المُتَنَصِّحُ .

And sometimes the only reward a counsellor reaps is suspecion (of evil).

 وما أرَدتُ إلَا الإِصلاحَ ما استَطَعتُ وما تَوفيقي إلاّ بِاللّهِ

I only desired to put things in order, as far as I can, and my success lies only with God:

عَلَيهِ تَوَكَّلتُ وإلَيهِ اُنيبُ .

in Him I have put my trust, and to Him I turn penitently. [Editor Alluding to the Qur’an, 11:88. ]

 وذَكَرتَ أنَّهُ لَيسَ لي ولِأَصحابي عَندَكَ إلَا السَّيفُ

Moreover, you mentioned that you have nothing for me and for my companions except the sword.

فَلَقَد أضحَكتَ بَعدَ استِعبارٍ !

Indeed, you have made people laugh after weeping.

مَتى ألفَيتَ بَني عَبدِ المُطَّلِبِ عَنِ الأَعداءِ ناكِلينَ ،

When did you find the sons of Abd al-Muttalib withdrawing when facing the enemies

وبِالسَّيفِ مُخَوَّفينَ ؟ !

or afraid of swords?

فلَبِّث قَليلاً يَلحَقِ الهَيجا حَمَل

Wait a little, until Hamal enters the battlefield. [A proverb from the pre - Islamic era used as a threat for war. Hamal ibn Badr; a courageous man in the Pre-Islamic Era (or Age of Ignorance)].

 فَسَيَطلُبُكَ مَن تَطلُبُ ،

The one searching for you will shortly come after you

ويَقرُبُ مِنكَ ما تَستَبعِدُ ،

and the thing which you deem far will be close to you.

وأنَا مُرقِلٌ نَحوَكَ في جَحفَلٍ مِنَ المُهاجِرينَ وَالأَنصارِ

I am advancing towards you with an army of the Muhajirun, the Ansar

وَالتّابِعينَ لَهُم بِإِحسانٍ ،

and those that have succeeded them in goodness.

شَديدٍ زِحامُهُم ،

Theirs is a powerful congregation.

ساطِعٍ قَتامُهُم ،

The dust of their movements is obvious.

مُتَسَربِلينَ سَرابيلَ المَوتِ ،

They have donned on the garment of death.

أحَبُّ اللِّقاءِ إلَيهِم لِقاءُ رَبِّهِم ،

The dearest meeting to them is the meeting of their Lord.

وقَد صَحِبَتهُم ذُرِّيَّةٌ بَدرِيَّةٌ وسُيوفٌ هاشِمِيَّةٌ ،

Indeed, they have been accompanied by the sons of [the Battle of] Badr and the Hashimite swords.

قَد عَرَفتَ مَواقِعَ نِصالِها في أخيكَ وخالِكَ وجَدِّكَ وأهلِكَ  

Indeed, you know that their blades have already struck your brother (Handalah ibn Abu Sufyan), your maternal uncle (Walid ibn ‘Atabah), your grandfather (‘Atabah ibn Rabi‘ah) and kinsmen.

«وَ مَا هِىَ مِنَ الظَّــلِمِينَ بِبَعِيدٍ» هود : 83 .

 “and it is not far from the wrongdoers” Qur’an, 11:83.

نهج البلاغة : الكتاب 28 .

Nahj al-Balagha, Letter 28.

389. شرح نهج البلاغةـ

389. Sharh Nahj al-Balagha,

في شَرحِ كَلامِهِ عليه السلام فِي اليَومِ الثّاني مِن بَيعَتِهِ بِالمَدينَةِ ،

in explaining the words of the Imam (AS) on the second day of his allegiance in Madinah,

حَيثُ أمَرَ عليه السلام بِرَدِّ كُلِّ قَطيعَةٍ أقطَعَها عُثمانُ

when he (AS) commanded that every land `Uthman had granted

وكُلِّ مالٍ أعطاهُ مِن بَيتِ المالِ ـ:

and all wealth he had given from the Public Treasury be returned, reports:

قالَ الكَلبِيُّ :

Al-Kalbi said:

ثُمَّ أمَرَ عليه السلام بِكُلِّ سِلاحٍ وُجِدَ لِعُثمانَ في دارِهِ

“He [Ali] (AS) then commanded that all the weapons that were stored in `Uthman’s house

مِمّا تَقَوّى بِهِ عَلَى المُسلِمينَ فَقُبِضَ ،

and used against the Muslims be confiscated,

وأمَرَ بِقَبضِ نَجائِبَ كانَت في دارِهِ مِن إبِلِ الصَّدَقَةِ فَقُبِضَت ،

that the camels that were taken from the alms be collected and seized,

وأمَرَ بِقَبضِ سَيفِهِ ودِرعِهِ ،

that his sword and shield be confiscated

وأمَرَ ألّا يُعرَضَ لِسِلاحٍ وُجِدَ لَهُ لَم يُقاتَل بِهِ المُسلِمونَ ،

to the exception of the weapons which were not used to fight against the Muslims

وبِالكَفِّ عَن جَميعِ أموالِهِ الَّتي وُجِدَت في دارِهِ وفي غَيرِ دارِهِ ،

and his properties whether in his house or in other places.

وأمَرَ أن تُرتَجَعَ الأَموالُ الَّتي أجازَ بِها عُثمانُ

He commanded that the assets given away by `Uthman,

حَيثُ اُصيبَت أو اُصيبَ أصحابُها .

wherever and with whomever they are, be returned.

 فَبَلَغَ ذلِكَ عَمرَو بنَ العاصِ وكانَ بِأَيلَةَ مِن أرضِ الشّامِ ،

When this news reached `Amr ibn al-As, who was in Aylah in Syria

أتاها حَيثُ وَثَبَ النّاسُ عَلى عُثمانَ فَنَزَلَها فَكَتَبَ إلى مُعاوِيَةَ :

he sent a letter to Mu`awiyah saying,

ما كُنتَ صانِعا فَاصنَع .

 “Do whatever you wish.

إذ قَشَرَكَ ابنُ أبي طالِبٍ مِن كُلِّ مالٍ تملِكُهُ كَما تُقشَرُ عَنِ العَصا لِحاها .

The son of Abi Talib has extracted you from all the wealth you own, even as one strips a stick off its inner bark.”

شرح نهج البلاغة : ج1 ص270 .

Sharh Nahj al-Balagha, vol. 1, p. 270.

390. وقعة صفّين عن عمر بن سعد ومحمّد بن عبيد اللّه :

390. Waq`at Siffin, reporting from `Amr ibn al-S`ad and Muhammad ibn `Ubaidullah, who said:

كَتَبَ مُعاوِيَةُ إلى عَمرٍو وهُوَ بِالبَيعِ مِن فِلَسطينَ :

“Mu`awiyah wrote to `Amr when he was in al-Bay` in Palestine.

أمّا بَعدُ ؛ فَإِنَّهُ كانَ مِن أمرِ عَلِيٍّ وطَلحَةَ وَالزُّبَيرِ ما قَد بَلَغَكَ .

Indeed, what happened between Ali and Talha and al-Zubayr has reached you.

وقَد سَقَطَ إلَينا مَروانُ بنُ الحَكَمِ في رافِضَةِ أهلِ البَصرَةِ ،

Marwan ibn al-Hakam has come to us with a group of rejecters from al-Basra

وقَدِمَ عَلَينا جَريرُ بنُ عَبدِ اللّهِ في بَيعَةِ عَلِيٍّ ،

and Jarir ibn `Abdullah has come to seek the pledge of allegiance for Ali.

وقَد حَبَستُ نَفسي عَلَيكَ حَتّى تَأتِيَني .

I have withheld myself until you come to me.

أقبِل اُذاكِرك أمراً .

Come so that I may consult you.

 فَلَمّا قُرِئَ الكِتابُ عَلى عَمرٍو استَشارَ ابنَيهِ عَبدَ اللّهِ ومُحَمَّدا فَقالَ :

When the letter was read to `Amr, he consulted his two sons `Abdullah and Muhammad and said:

اِبنَيَّ ، ما تَرَيانِ ؟

O my sons, what is your opinion?

 فَقالَ عَبدُ اللّهِ : أرى أنَّ نَبِيَّ اللّهِ صلى الله عليه و آله قُبِضَ وهُوَ عَنكَ راضٍ ،

`Abdullah said: I think that the Prophet (SA) passed away when he was pleased with you,

وَالخَليفَتانِ مِن بَعدِهِ ،

and so is the case with the two Caliphs.

وقُتِلَ عُثمانُ وأنتَ عَنهُ غائِبٌ .

`Uthman was killed when you were not present with him.

فَقِرَّ في مَنزِلِكَ فَلَستَ مَجعولاً خَليفَةً ،

Remain in your house, for you would not be made the Caliph,

ولا تُريدُ أن تَكونَ حاشِيَةً لِمُعاوِيَةَ عَلى دُنيا قَليلَةٍ ،

nor do you want to be on the periphery of Mu`awiyah for the insignificance of this world.

أوشَكَ أن تَهلِكَ فَتَشقى فيها .

Shortly you would be destroyed and thus you would be wretched.

 وقالَ مُحَمَّدٌ : أرى أنَّكَ شَيخُ قُرَيشٍ

Muhammad said: I am of the opinion that you are a senior of Quraysh

وصاحِبُ أمرِها ،

and its decision maker;

وإن تَصَرَّمَ هذَا الأَمرُ وأنتَ فيهِ خامِلٌ تَصاغَرَ أمرُكَ ،

if this matter elapses and you are lethargic, you would be humiliated.

فَالحَق بِجَماعَةِ أهلِ الشّامِ فَكُن يَدا مِن أياديها ،

Join the people of Syria and be one of its hands,

وَاطلُب بِدَمِ عُثمانَ ،

demand the blood of `Uthman;

فَإِنَّكَ قَدِ استَنَمتَ فيهِ إلى بَني اُمَيَّةَ .

for indeed you have gained favour with it amongst the Umayyads.

 فَقالَ عَمرٌو : أمّا أنتَ يا عَبدَ اللّهِ فَأَمَرتَني بِما هُوَ خَيرٌ لي في ديني ،

`Amr ibn al-As said: as for you, O Abdullah, you have commanded me to what is best for me in my religion.

وأمّا أنتَ يا مُحَمَّدُ فَأَمَرتَني بِما هُوَ خَيرٌ لي في دُنيايَ ،

You, however, O Muhammad, has commanded me to what is best for me in this world.

وأنَا ناظِرٌ فيهِ .

I will consider it.”

وقعة صفّين : ص34 .

Waq`at Siffin, p. 34.

391. سير أعلام النبلاء عن يزيد بن أبي حبيب وعبد الواحد بن أبي عون :

391. Siyar A`alam al-Nubala, reporting from Yazid ibn Abu Habib and `Abd al-Wahid ibn Abu `Awn, who said:

لَمّا صارَ الأَمرُ في يَدِ مُعاوِيَةَ ،

“When Mu`awiyah had taken over [the government],

استَكثَرَ مِصرَ طُعمَةً لِعَمرٍو ما عاشَ ،

he deemed Egypt too much to be under the protection of `Amr for as long as he lived.

ورَأى عَمرٌو أنَّ الأَمرَ كُلَّهُ قَد صَلَحَ بِهِ وبِتَدبيرِهِ ،

‘Amr felt that everything had been set right through him and his planning.

وظَنَّ أنَّ مُعاوِيَةَ سَيَزيدُهُ الشَّامَ ، فَلَم يَفعَل ، فَتَنَكَّرَ لَهُ عَمرٌو .

He supposed that Mu`awiyah would grant him Syria as well, but he did, not and so `Amr despised him.

فَاختَلَفا وتَغالَظا ،

Thus they disagreed, and were hostile to one another.

فَأَصلَحَ بَينَهُما مُعاوِيَةُ بنُ حُدَيجٍ ،

Mu`awiyah ibn Hudayj reconciled them

وكَتَبَ بَينَهُما كِتابا بِأَنَّ : لِعَمرٍو وِلايَةَ مِصرَ سَبعَ سِنينَ ، وأشهَدَ عَلَيهِما شُهودا ،

and wrote a contract between them in the presence of witnesses to the effect that `Amr will be the governor of Egypt for seven years.

وسارَ عَمرٌو إلى مِصرَ سَنَةَ تِسعٍ وثَلاثينَ ،

`Amr went to Egypt in 39 AH

فَمَكَثَ نَحوَ ثَلاثِ سِنينَ ، وماتَ .

and lived [there] for about three years and then died.”

سير أعلام النبلاء : ج3 ص73 الرقم15 .

Siyar A`alam al-Nubala, vol. 3, p. 73, h. 15.

392. الإمام عليّ عليه السلامـ في ذِكرِ عَمرِو بنِ العاصِ ـ:

392. Imam Ali (AS) said, concering `Amr ibn al-As:

إنَّهُ لم يُبايِع مُعاوِيَةَ حَتّى شَرَطَ أن يُؤتِيَهُ أتِيَّةً ،

“Indeed, he did not pledge allegiance to Mu`awiyah until he had put a condition that he be rewarded with something.

ويَرضَخَ لَهُ عَلى تَركِ الدِّين رَضيخَةً .

He would have to completely surrender to him and forsake religion.”

نهج البلاغة : الخطبة 84 .

Nahj al-Balagha, Sermon 84.

393. تاريخ الطبري عن محمّد وطلحة :

393. Tarikh al-Tabari, reporting from Muhammad and Talha, who said:

كانَ أهلُ الشّامِ لَمّا قَدِمَ عَلَيهِمُ النُّعمانُ بنُ بَشيرٍ بِقَميصِ عُثمانَ الَّذي قُتِلَ فيهِ مُخَضَّبا بِدَمِهِ ،

“When Nu`man ibn Bashir came to the people of Syria with the shirt of `Uthman with which he had been killed, dyed with his blood

وبِأَصابِعِ نائِلَةَ زَوجَتِهِ مَقطوعَةً بِالبَراجِمِ ؛

along with the fingers of Nailah, his wife, which were cut at the joints

إصبَعانِ مِنها ، وشَيءٌ مِنَ الكَفِّ ،

with two fingers attached to part of the palm,

وإصبَعانِ مَقطوعَتانِ مِن اُصولِهِما ،

two fingers were cut at the joint

ونِصفُ الإِبهامِ ،

and half of the thumb,

وَضَعَ مُعاوِيَةُ القَميصَ عَلَى المِنبَرِ ،

Mu`awiyah put the shirt on the pulpit

وكَتَبَ بِالخَبَرِ إلَى الأَجنادِ .

and wrote to the troops.

 وثابَ إلَيهِ النّاسُ ، وبَكَوا سَنَةً

People would come to see it, and cried for a year

وهُوَ عَلَى المِنبَرِ وَالأَصابِعُ مُعَلَّقَةٌ فيهِ ،

while it was on the pulpit with the fingers attached to it.

وآلَى الرِّجالُ مِن أهلِ الشّامِ ألّا يَأتُوا النِّساءَ ،

The men of Syria took an oath not to come to (i.e. consort with) their wives,

ولا يَمَسَّهُمُ الماءُ لِلغُسلِ إلّا مِنِ احتِلامٍ ،

not to bathe ritually except through wet dreams,

ولا يَناموا عَلَى الفُرُشِ

nor sleep on beds,

حَتّى يَقتُلوا قَتَلَةَ عُثمانَ ، ومَن عَرَضَ دونَهُم بِشَيءٍ أو تَفنى أرواحُهُم .

until they retaliate from the killers of `Uthman and their supporters.

فَمكَثوا حَولَ القَميصِ سَنَةً ،

They gathered around the shirt for a year

وَالقَميصُ يوضَعُ كُلَّ يَومٍ عَلَى المِنبَرِ ويُجَلَّلُهُ أحيانا فَيُلبَسُهُ ،

while it was on the pulpit, glorified it, and they occasionall y wore it.

وعُلِّقَ في أردانِهِ أصابِعُ نائِلَةَ .

The fingers of Na’ilah were attached to its sleeves.”

تاريخ الطبري : ج4 ص562 .

Tarikh al-Tabari, vol. 4, p. 562.

394. مروج الذهب :

394. Muruj al-Dhahab, relates:

قَد كانَ مُعاوِيَةُ صالَحَ مَلِكَ الرُّومِ

 “Indeed, Mu`awiyah made peace with the Byzantine emperor

عَلى مالٍ يَحمِلُهُ إلَيهِ

on condition that he would take a certain amount of money to him,

لِشُغلِهِ بِعَلِيٍّ .

because he was preoccupied with Ali.”

مروج الذهب : ج 2 ص 387 .

Muruj al-Dhahab, vol. 2, p. 387.

395. وقعة صفّين عن زياد بن رستم :

395. Waq`at Siffin, reporting from Ziyad ibn Rustam, who said:

كَتَبَ مُعاوِيَةُ بنُ أبي سُفيانَ إلى عَبدِ اللّهِ بنِ عُمَرَ بنِ الخَطّابِ خاصَّةً ،

Mu`awiyah ibn Abu Sufyan wrote to `Abdullah ibn `Umar ibn al-Khattab,

وإلى سَعدِ بنِ أبي وَقّاصٍ ، ومُحَمَّدِ بنِ مَسلَمَةَ ،

Sa`d ibn Abi Waqqas and Muhammad ibn Muslima,

دونَ كِتابِهِ إلى أهلِ المَدينَةِ ،

apart from his writing to the people of Madinah.

فَكانَ في كِتابِهِ إلَى ابنِ عُمَرَ :

He wrote to Ibn `Umar as follows:

 أمّا بَعدُ ؛ فَإِنَّهُ لَم يَكُن أحَدٌ مِن قُرَيشٍ أحَبَّ إلَيَّ أن يَجتَمِعَ عَلَيهِ الاُمَّةُ بَعدَ قَتلِ عُثمانَ مِنكَ .

“There is none amongst Quraysh that is dearer to me after the assassination of `Uthman than you, under whom the Community should unite.

ثُمَّ ذَكَرتُ خَذلَكَ إيّاهُ وطَعنَكَ عَلى أنصارِهِ فَتَغَيَّرتُ لَكَ ،

Then I recalled your abandonment of him and your slandering of his supporters, so I took another position.

وقَد هَوَّنَ ذلِكَ عَلَيَّ خِلافُكَ عَلى عَلِيٍّ ،

Your dispute with Ali, however, has made it easy for me

ومَحا عَنَكَ بَعضَ ما كانَ مِنكَ ،

and has erased some of your shortcomings.

فَأَعِنّا ـ رَحِمَكَ اللّهُ ـ عَلى حَقِّ هذَا الخَليفَةِ المَظلومِ ،

So help us – May God have mercy on you – [to attain] the rights of this oppressed Caliph,

فَإِنّي لَستُ اُريدُ الإِمارَة عَلَيكَ ،

for indeed I do not desire to rule over you,

ولكِنّي اُريدُها لَكَ ،

but I want it for you.

فَإِن أبَيتَ كانَت شورى بِينَ المُسلِمينَ .

If you refuse, it will be determined through consultation amongst the Muslims.”

وقعة صفّين : ص71 .

Waq`at Siffin, p. 71.

396. وقعة صفّين عن محمّد وصالح بن صدقة :

396. Waq`at Siffin, reporting from Muhammad and Salih ibn Sadaqa, who said:

كَتَبَ عَلِيٌّ عليه السلام إلى جَرَيرٍ [رَسولِهِ إِلى مُعاوِيَةَ] بَعدَ ذلِكَ :

 “Ali (AS) wrote to Jarir [his messenger to Mu`awiyah]:

 أمّا بَعدُ ؛ فَإِذا أتاكَ كِتابي هذا ،

If this letter of mine reaches,

فَاحمِل مُعاوِيَةَ عَلَى الفَصلِ ،

you make Mu`awiyah come to a decision.

وخُذهُ بِالأَمرِ الجَزمِ ،

Deal with him resolutely.

ثُمَّ خَيِّرهُ بَينَ حَربٍ مُجلِيَةٍ ،

Thereafter make him choose between war

أو سِلمٍ مُحظِيَةٍ ،

and a fortunate peace.

فَإِنِ اختارَ الحَربَ فَانبِذ لَهُ ،

If he chooses war, then declare it to him;

وإنِ اختارَ السِّلمَ فَخُذ بَيعَتَهُ .

however, if he chooses peace, then take his pledge of allegiance.”

 فَلَمّا انتَهَى الكِتابُ إلى جَريرٍ أتى مُعاوِيَةَ فَأَقرَأَهُ الكِتابَ ،

When the letter arrived to Jarir, he came to Mu`awiyah, made him read it

فَقالَ لَهُ : يا مُعاوِيَةُ ، إنَّهُ لا يُطبَعُ عَلى قَلبٍ إلّا بِذَنبٍ ،

and said to him: “O Mu`awiyah, indeed the heart is not sealed except through sin

ولا يُشرَحُ صَدرٌ إلّا بِتَوبَةٍ ،

and a chest is not opened except through repentance.

ولا أظُنُّ قَلبَكَ إلّا مَطبوعا .

I think that your heart is sealed.

أراكَ قَد وَقَفتَ بَينَ الحَقِّ وَالباطِلِ

I see that you are standing between the Truth and the Falsehood;

كَأَنَّكَ تَنتَظِرُ شَيئا في يَدَي غَيرِكَ .

it is as if you are waiting for something in someone else’s hand”.

فَقالَ مُعاوِيَةُ : ألقاكَ بِالفَيصَلِ أوَّلَ مَجلِسٍ إن شاءَ اللّهُ .

Mu`awiyah said: If God wills, I will give you a definite answer at the next gathering.

فَلَمّا بايَعَ مُعاوِيَةَ أهلُ الشّامِ وذاقَهُم

When the people of Syria had pledged their allegiance to Mu`awiyah and he had tested them,

قالَ : يا جَريرُ ! الحَق بِصاحِبِكَ .

he said: O Jarir, you may rejoin your leader.

وكَتَبَ إلَيهِ بِالحَربِ ،

He wrote to him declaring war.

وكَتَبَ في أسفَلِ كِتابِهِ بِقَولِ كَعبِ بنِ جُعَيلٍ :

He also wrote at the bottom of the letter the saying of K`ab ibn Ju`ail:

 أرَى الشّامَ تَكرَهُ مُلكَ العِراقِ            وأهلُ العِراقِ لَها كارِهونا

I see the people of Syria dislike the kingdom of Iraq     And the people of Iraq in return dislike it

 وكُلٌّ لِصاحِبِهِ مُبغِضٌ          يَرى كُلَّ ما كانَ مِن ذاكَ دينا

Each one hating the other     Seeing it a debt against them.

وقعة صفّين : ص55 .

Waq`at Siffin, p. 55.

397. تاريخ الطبري عن أبي بكر الهذلي :

397. Tarikh al-Tabari, reporting from Abu Bakr al-Hudhali, who said:

إنَّ عَلِيّا لَمَّا استَخلَفَ عَبدَ اللّهِ بنَ عَبّاسٍ عَلَى البَصرَةِ

“When Ali appointed `Abdullah ibn Abbas as his vicegerent over Basra,

سارَ مِنها إلَى الكوفَةِ فَتَهَيَّأَ فيها إلى صِفّينَ،

he marched from there to Kufah and prepared himself for [the battle of] Siffin.

فَاستَشارَ النّاسَ في ذلِكَ

He consulted the people about that,

فَأَشارَ عَلَيهِ قَومٌ أن يَبعَثَ الجُنودَ ويُقيمَ وأشارَ آخَرونَ بِالمَسيرِ ،

so some advised him to send the troops and remain [in Kufah], while others advised him to march with them,

فَأَبى إلَا المُباشَرَةَ فَجَهَّزَ النّاسَ .

but he refused and preferred to be directly involved; he thus prepared the people.

فَبَلَغَ ذلِكَ مُعاوِيَةَ فَدَعا عَمرَو بنَ العاصِ فَاستَشارَهُ

When the news reached Mu`awiyah, he summoned `Amr ibn al-As and consulted him,

فَقالَ : أمّا إذ بَلَغَكَ أنَّهُ يَسيرُ فَسِرِ بِنَفسِكَ

so he said: If you heard that he was advancing, then you should advance as well

ولا تَغِب عَنهُ بِرَأيِكَ ومَكيدَتِكَ .

and do not withdraw him out of your opinion and your plots.

قالَ : أمّا إذا يا أبا عَبدِ اللّهِ فَجَهَّزِ النّاسَ .

He said: If that is the case, O Abu `Abdullah, prepare the people.

فَجاءَ عَمرٌو فَحَضَّضَ النّاسَ وضَعَّفَ عَلِيّا وأصحابَهُ

`Amr came and incited the people and discredited Ali and his companions.

وقالَ : إنَّ أهلَ العِراقِ قَد فَرَّقوا جَمعَهُم وأوهَنوا شَوكَتَهُم وفَلَوا حَدَّهُم ،

He said: The people of Iraq have split their unity, weakened their might and diluted their strength.

ثُمَّ إنَّ أهلَ البَصرَةِ مُخالِفونَ لِعَلِيٍّ قَد وَتَرَهُم وقَتَلَهُم ،

In addition, the people of Basra oppose Ali, since he has offended and killed them.

وقَد تَفانَت صَناديدُهُم وصَناديدُ أهلِ الكوفَةِ يَومَ الجَمَلِ ،

He has sacrificed their valiant men and those of the people of Kufah at the battle of the Camel.

وإنَّما سارَ في شِرذِمَةٍ قَليلَةٍ ،

Indeed, they have become a small group;

ومِنهُم مَن قَد قَتَلَ خَليفَتَكُم ،

amongst them is the one who killed your Caliph.

فَاللّهَ اللّهَ في حَقِّكُم أن تُضَيِّعوهُ وفي دَمِكُم أن تُبطِلوهُ .

Therefore [remember] God, [remember] God, lest that you should forego your rights and nullify the spilling of your blood.”1157

تاريخ الطبري : ج4 ص563 .

1157. Tarikh al-Tabari, vol. 4, p. 164.

398. الأخبار الطوال :

398. Al-Akhbar al-Tiwal, relates that

لَمّا أجمَعَ عَلِيٌّ عليه السلام عَلَى المَسيرِ إلى أهلِ الشّامِ ،

Ali (AS) decided to march to the people of Syria.

وحَضَرَتِ الجُمُعَةُ ،

On Friday prayer,

صَعِدَ المِنبَرَ ،

he ascended the pulpit,

فَحَمِدَ اللّهَ وأثنى عَلَيهِ ،

praised God and lauded Him

وصَلّى عَلَى النَّبِيِّ صلى الله عليه و آله ،

and sent blessings to the Prophet (SA)

ثُمَّ قالَ :

and then said:

أيُّهَا النّاسُ ! سيروا إلى أعداءِ السُّنَنِ وَالقُرآنِ ،

“O people, advance towards the enemies of the [Prophetic] Traditions and the Qur’an.

سيروا إلى قَتَلَةِ المُهاجِرينَ وَالأَنصارِ ،

Advance towards the killers of the Muhajirin and the Ansar.

سيروا إلَى الجُفاةِ الطَّغامِ الَّذينَ كانَ إسلامُهُم خَوفا وكَرها ،

Advance towards the scum and the mob, those who embraced Islam out of fear and by force.

سيروا إلَى المُؤَلَّفَةِ قُلوبُهُم لِيَكُفّوا عَنِ المُسلِمينَ بَأسَهُم .

Advance towards the reconciled hearts that they may avert their harm from the Muslims.”

الأخبار الطوال : ص164 .

Al-Akhbar al-Tiwal, vol. 4, p. 563.

399. وقعة صفّين عن الحسن بن كثير عن أبيه :

399. Waq`at Siffin, reporting from al-Hasan ibn Kathir, from his father who said:

إنَّ عَلِيّا أتى كَربَلاءَ فَوَقَفَ بِها ،

“Ali came to Karbala’ and stood there.

فَقيلَ : يا أميرَ المُؤمِنينَ ، هذِهِ كَربَلاءُ .

It was said to him: O Commander of the believers, this is Karbala’.

 قالَ : ذاتُ كَربٍ وبَلاءٍ .

He said: Possessor of grief and affliction.

 ثُمَّ أومَأَ بِيَدِهِ إلى مَكانٍ

He then pointed with his hand to a place

فَقالَ : هاهُنا مَوضِعُ رِحالِهِم ،

and said: Here is their stopping place

ومُناخُ رِكابِهِم .

and the station of their animals.

 وأومَأَ بِيَدِهِ إلى مَوضِعٍ آخَرَ

He pointed with his hand to another place

فَقالَ : هاهُنا مُهَراقُ دِمائِهِم .

and said: Here is where their blood will be spilt.”

وقعة صفّين : ص 142 .

Waq`at Siffin, p. 142.

400. تاريخ الطبري عن خالد بن قطن الحارثي :

400. Tarikh al-Tabari, reporting from Khalid ibn Qutn al-Harithi, who said:

إنَّ عَلِيّا لَمّا قَطَعَ الفُراتَ دَعا زِيادَ بنَ النَّضرِ وشُرَيحَ بنَ هانِئٍ

“When Ali crossed the Euphrates, he summoned Ziyad ibn al-Nazr and Shurayh ibn Hani

فَسَرَّحَهُما أمامَهُ نَحوَ مُعاوِيَةَ عَلى حالِهِمَا الَّتي كانا خَرَجا عَلَيها مِنَ الكُوفَةِ .

and sent both ahead of him to Mu`awiyah.

قالَ : وقَد كانا حَيثُ سَرَّحَهُما مِنَ الكوفَةِ

He said: When they were sent from Kufah,

أخَذا عَلى شاطِئِ الفُراتِ مِن قِبَلِ البَرِّ مِمّا يَلِي الكوفَةَ حَتّى بَلَغا عاناتٍ، (عَانَات : عانة بلد في العراق مشهور بين الرَّقَة وهيت ، وجاء في الشعر (عانات) كأنّه جمع لما حوله ، وهي مشرفة على الفرات قرب حديثة، معجم البلدان : ج4 ص72)

they went along the coasts of the Euphrates which follow Kufah until they reached Anat [A famous city in Iraq, between al-Raqqah and Hit. (See: M`ujam al-Buldan: vol. 4, p. 72.)].

فَبَلَغَهُما أخذُ عَلِيٍّ عَلى طَريقِ الجَزيرَةِ ،

They were informed that Ali had taken the route of al-Jazirah (a road parallel to the Euphrates)

وبَلَغَهُما أنَّ مُعاوِيَةَ قَد أقبَلَ مِن دِمَشقَ في جُنودِ أهلِ الشّامِ لِاستِقبالِ عَلِيٍّ

and that Mu`awiyah had set forth from Damascus with the Syrian troops to confront Ali.

فَقالا : لا وَاللّهِ ، ما هذا لَنا بِرَأيٍ أن نَسيرَ وبَينَنا وبَينَ المُسلِمينَ وأميرِ المُؤمِنينَ هذَا البَحرُ !

They said: Nay, by God, it is not appropriate for us to proceed, and this sea is between us and the Muslims and the Commander of the Faithful.

وما لَنا خَيرٌ في أن نَلقى جُنودَ أهلِ الشّامِ بِقِلَّةِ مَن مَعَنا مُنقَطِعينِ مِنَ العَدَدِ وَالمَدَدِ .

It is not convenient for us to meet the troops of the people of Syria despite the paucity of our number, far from the rest of the army and supplies.

فَذَهَبوا لِيَعبُروا مِن عاناتٍ ،

They thus went to cross from Anat,

فَمَنَعَهُم أهلُ عاناتٍ وحَبَسوا عَنهُمُ السُّفُنَ ،

but the people of Anat prevented them and denied them ships.

 فَأَقبَلوا راجِعينَ حَتّى عَبَروا مِن هِيتَ، (هِيْت : بلدة في العراق على الفرات من نواحي بغداد فوق الأنبار، معجم البلدان : ج5 ص421)

They returned and then crossed from Hit, [A famous city in Iraq, (See: M`ujam al-Buldan: vol. 5, p. 421.)]

ثُمَّ لَحِقوا عَلِيّا بِقَريَةٍ دونَ قَرقِيسِياءَ (قَرْقِيسِياء : بلد على نهر الخابور قرب صفّين والرقّة ، وعندها مصبّ الخابور في الفرات ، وهي الآن في العراق، راجع : معجم البلدان : ج4 ص328)

so they joined Ali at a village before Qarqisiya. [A village on the river of al-Khabur near Siffin and al-Raqqah. Refer to M`ujam al-Buldan: vol. 4, p. 328.]

وقَد أرادوا أهلَ عاناتٍ

They intended to go after the people of Anat

فَتَحَصَّنوا وفَرّوا ،

who had either fortified themselves or fled.

ولَمّا لَحِقَتِ المُقَدِّمَةُ عَلِيّا

When the vanguard [of the army] joined Ali,

قالَ : مُقَدِّمَتي تَأتيني مِن وَرائي !

he said: My vanguard comes to me from behind.

 فَتَقَدَّمَ إلَيهِ زِيادُ بنُ النَّضرِ الحارِثِيُّ وشُرَيحُ بنُ هانِئٍ

Ziyad ibn al-Nazr and Shurayh ibn Hani came to him

فَأَخبَراهُ بِالَّذي رَأَيا حينَ بَلَغَهُما مِنَ الأَمرِ ما بَلَغَهُما .

and informed him about that which they had thought when they received the information [about the advance of Mu`awiyah],

فَقالَ : سَدَدتُما .

so he said: You were right.

ثُمَّ مَضى عَلِيٌّ

Thereafter Ali proceeded;

فَلَمّا عَبَرَ الفُراتَ قَدَّمَهُما أمامَهُ نَحوَ مُعاوِيَةَ ،

when he crossed the Euphrates, he put them both in front of him in the direction of Mu`awiyah.

فَلَمّا انتَهَيا إلى سورِ الرّومِ

When they reached the (fortified) wall of Byzantium,

لَقِيَهُما أبُوالأَعوَرِ السُّلَمِيُّ عَمرُو بنُ سُفيانَ في جُندٍ مِن أهلِ الشّامِ ،

they were encountered by Abu al-A`awar al-Sulami `Amr ibn Sufyan with [a battalion of] troops from the people of Syria;

فَأَرسَلا إلى عَلِيٍّ : إنّا قَد لَقِينا أبَا الأَعوَرِ السُّلَمِيَّ في جُندٍ مِن أهلِ الشّامِ

they sent for Ali: Indeed, we have met Abu al-A`awar al- Sulami with troops from the people of Syria;

وقَد دَعَوناهُم فَلَم يُجِبنا مِنهُم أحَدٌ فَمُرنا بِأَمرِكَ .

we had invited them [to surrender], but nobody answered; so give us your command.

فَأَرسَلَ عَلِيٌّ إلَى الأَشتَرِ فَقالَ :

Ali sent for al-Ashtar and said:

 يا مالِكُ ، إنَّ زِيادا وشُرَيحا أرسَلا إلَيَّ يُعلِماني

O Malik, indeed Ziyad and Shurayh have informed me

أنَّهُما لَقِيا أبَا الأَعوَرِ السُّلَمِيَّ في جَمعٍ مِن أهلِ الشّامِ ،

that they met Abu al-A`awar al-Sulami with a group [of troops] from the people of Syria.

وأنبَأَنِي الرَّسولُ أنَّهُ تَرَكَهُم مُتَواقِفينَ ،

The emissary has informed me that he left them standing, facing one another.

فَالنَّجاءَ إلى أصحابِكَ النَّجاءَ ،

Thus deliver your companions and rescue them.

فَإِذا قَدِمتَ عَلَيهِم فَأَنتَ عَلَيهِم

When you reach them, then you will be the commander.

وإيّاكَ أن تَبدَأَ القَومَ بِقِتالٍ إلّا أن يَبدَؤوكَ

Take care not to start the war with the people, unless they start,

حَتّى تَلقاهُم فَتَدعُوَهُم وتَسمَعَ ،

so that you meet and invite them and hear what they will say.

ولا يَجرِمَنَّكَ شَنَآنُهُم عَلى قِتالِهِم

Do not let your hatred for them lead you to fight them

قَبلَ دُعائِهِم وَالإِعذارِ إلَيهِم مَرَّةً بَعدَ مَرَّةٍ ،

before inviting them and making clear the matter to them [with proof].

وَاجعَل عَلى مَيمَنَتِكَ زِيادا

Place Ziyad on your right wing

وعَلى مَيسَرَتِكَ شُرَيحا

and Shurayh on your left wing

وقِف مِن أصحابِكَ وَسَطا ،

and stand in the middle of your companions.

ولا تَدنُ مِنهُم دُنوَّ مَن يُريدُ أن يُنشِبَ الحَربَ ،

Do not go too close to them as if you wish to engage in battle,

ولا تَباعَد مِنهُم بُعدَ مَن يَهابُ البَأسَ حَتّى أقدَمَ عَلَيكَ ،

nor distance yourself from them as if you fear the attack.

فَإِنّي حَثيثُ السَّيرِ في أثَرِكَ إن شاءَ اللّهُ .

I am advancing towards you soon by the will of God.

 قالَ : وكانَ الرَّسولُ الحارِثَ بنَ جُمهانَ الجُعفِيَّ

He said: The emissary was al-Harith ibn Jumhan al-J`ufi.

فَكَتَبَ عَلِيٌّ إلى زِيادٍ وشُرَيحٍ :

Ali wrote to Ziyad and Shurayh:

 أمّا بَعدُ ، فَإِنّي قَد أمَّرتُ عَلَيكُما مالِكا

Indeed, I have appointed Malik over the two of you,

فَاسمَعا لَهُ وأطيعا ،

so listen to him and obey him,

فَإِنَّهُ مِمَّن لا يُخافُ رَهَقُهُ ولا سِقاطُهُ

for indeed he is the one whose fault or mistakes is not expected,

ولا بُطؤُهُ عَمَّا الإِسراعُ إلَيهِ أحزَمُ ،

who would not sluggish when swiftness is more appropriate.

ولَا الإِسراعُ إلَى مَا الإِبطاءُ عَنهُ أمثَلُ ،

Similarly [you would not find] swiftness in him when delaying is more suitable.

وقَد أمَرتُهُ بِمِثلِ الَّذي كُنتُ أمَرتُكُما بِهِ

I have commanded him with what I had commanded both of you,

ألّا يَبدَأَ القَومَ حَتّى يَلقاهُم

that you should not start [the battle] with them until you have met them,

فَيَدعُوَهُم ويُعذِرَ إلَيهِم .

invited them to surrender and made the matter clear to them [with proof].”

تاريخ الطبري : ج4 ص566 .

Tarikh al-Tabari, vol. 4, p. 566.

401. تاريخ الطبري عن خالد بن قطن الحارثي :

401. Tarikh al-Tabari, reporting from Khalid ibn Qutn al-Harithi, who said:

خَرَجَ الأَشتَرُ حَتّى قَدِمَ عَلَى القَومِ ،

“Al-Ashtar left until he came to a people

فَاتَّبَعَ ما أمَرَهُ عَلِيٌّ وكَفَّ عَنِ القِتالِ ،

and followed what Ali had commanded him, desisting from fighting;

فَلَم يَزالوا مُتَواقِفينَ حَتّى إذا كانَ عِندَ المَساءِ

they remained standing, until when the night set in,

حَمَلَ عَلَيهِم أبُوالأَعوَرِ السُّلَمِيُّ ،

Abu al-A`awar al-Sulami attacked them;

فَثَبَتوا لَهُ وَاضطَرَبوا ساعَةً ،

they resisted him and fought for an hour,

ثُمَّ إنَّ أهلَ الشّامِ انصَرَفوا .

then the people of Syria left.

 ثُمَّ خَرَجَ إلَيهِم مِنَ الغَدِ هاشِمُ بنُ عُتبَةَ الزُّهرِيُّ

The next morning Hashim ibn `Utbah al-Zuhri came forth

في خَيلٍ ورِجالٍ حَسَنٍ عَدَدُها وعُدَّتُها ،

with horsemen and troops in good number and with preparation.

وخَرَجَ إلَيهِ أبُوالأَعوَرِ فَاقتَتَلوا يَومَهُم ذلِكَ ،

Abu al-A‘war came forth to him and they fought,

تَحمِلُ الخَيلُ عَلَى الخَيلِ وَالرِّجالُ عَلَى الرِّجالِ ،

and horses were attacking one another and men were attacking one another as well.

وصَبَرَ القَومُ بَعضُهُم لِبَعضٍ ثُمَّ انصَرَفوا ،

The people had a respite and then they left.

وحَمَلَ عَلَيهِمُ الأَشتَرُ

Al-Ashtar attacked them,

فَقُتِلَ عَبدُ اللّهِ بنُ المُنذِرِ التَّنوخِيُّ قَتَلَهُ يَومَئِذٍ ظَبيانُ بنُ عَمّارٍ التَّميمِيُّ

and `Abdullah ibn al-Mundhir al-Tanukhi was slain that day by Zabyan ibn ‘Ammar al-Tamimi

وما هُوَ إلّا فَتىً حَدَثٌ

who was a youth‚

وإن كانَ التَّنوخِيُّ لَفارِسَ أهلِ الشّامِ ،

while al-Tanukhi cavalier of the Syrians.

وأخَذَ الأَشتَرُ يَقولُ :

Al-Ashtar began to say:

وَيحَكُم ! أروني أبَا الأَعوَرِ .

Woe unto you! Show me Abu al-A`awar.

ثُمَّ إنَّ أبَا الأَعوَرِ دَعَا النّاسَ فَرَجَعوا نَحوَهُ ،

Thereafter Abu al-A`awar called the people, and they returned towards him;

فَوَقَفَ مِن وَراءِ المَكانِ الَّذي كانَ فيهِ أوَّلَ مَرَّةٍ ،

he stood behind

وجاءَ الأَشتَرُ حَتّى صَفَّ أصحابَهُ فِي المَكانِ الَّذي كانَ فيهِ أبُوالأَعوَرِ ،

Al-Ashtar came in order to put his companions in line in the place where Abu al-A`awar was.

فَقالَ الأَشتَرُ لِسِنانِ بنِ مالِكٍ النَّخَعِيِّ :

He said to Sinan ibn Malik al-Nakha`i:

اِنطَلِق إلى أبِي الأَعوَرِ فَادعُهُ إلَى المُبارَزَةِ ،

Proceed to Abu al-A`awar and challenge him to a duel.

فَقالَ : إلى مُبارَزَتي أو مُبارَزَتِكَ ؟

He said: To a duel with me or with you?

فَقالَ لَهُ الأَشتَرُ : لَو أمَرتُكَ بِمُبارَزَتِهِ فَعَلتَ ؟

Al-Ashtar said: If I command you to duel with him, would you do it?

قالَ : نَعَم وَاللّهِ ، لَو أمَرتَني أن أعتَرِضَ صَفَّهُم بِسَيفي

He said: Yes, by God. If you command me to confront their side with my sword,

ما رَجَعتُ أبَدا حَتّى أضرِبَ بِسَيفي في صَفِّهِم ،

I would not return until I hit my sword in their lines;

قالَ لَهُ الأَشتَرُ : يَابنَ أخي ،

al-Ashtar said to him: O my nephew,

أطالَ اللّهُ بَقاءَكَ !

may God prolong your life!

قَد وَاللّهِ ، ازدَدتُ رَغبَةً فيكَ لا أمَرتُكَ بِمُبارَزَتِهِ إنّما أمَرتُكَ أن تَدعُوَهُ إلى مُبارَزَتي ،

By God, you have increased my admiration for you, I have not asked you to duel with him, or rather that you should invite him to a duel with me.

إنَّهُ لا يَبرُزُ إن كانَ ذلِكَ مِن شَأنِهِ إلّا لِذَوِي الأَسنانِ وَالكَفاءَةِ وَالشَّرَفِ ،

He will not duel, because he will only confront those who are of his age, ability and status

وأنتَ ـ لِرَبِّكَ الحَمدُ ـ مِن أهلِ الكَفاءَةِ والشَّرَفِ غَيرَ أنَّكَ فَتىً حَدَثُ السِّنِ ،

and you are – Praise be to God – of those who have the ability and the status, except that you are young

فَلَيسَ بِمُبارِزِ الأَحداثِ ولكِنِ ادعُهُ إلى مُبارَزَتي .

and he will not duel with the young, so invite him to duel with me.

فَأَتاهُ فَنادى :

He thus came to him and called [out]:

آمِنوني فَإِنّي رَسولٌ فَاُومِنَ ،

Grant me protection, for indeed I am an emissary, he was [granted the] protection.

فَجاءَ حَتَّى انتَهى إلى أبِي الأَعوَرِ .

He came until he reached Abu al-A`awar.

قالَ أبومِخنَفٍ : فَحَدَّثَنِي النَّضرُ بنُ صالِحٍ أبو زُهَيرٍ العَبِسيُّ

Abu Mikhnaf said: Al-Nazr ibn Salih Abu Zuhayr al-`Absi reported to me,

قالَ : حَدَّثَني سِنانٌ

he said: Sinan reported to me,

قالَ : فَدَنَوتُ مِنهُ

he said: I came close to him

فَقُلتُ : إنَّ الأَشتَرَ يَدعوكَ إلى مُبارَزَتِهِ .

and said: Indeed, al-Ashtar invites to duel with him.

قالَ : فَسَكَتَ عَنّي طَويلاً

He remained quiet for long

ثُمَّ قالَ : إنَّ خِفَّةَ الأَشتَرِ وسوءَ رَأيِهِ هُوَ حَمَلَهُ عَلى إجلاءِ عُمّالِ ابنِ عَفّانَ مِنَ العِراقِ ،

and then said: Indeed, the bad opinion of al-Ashtar is what made him oust the governors of Ibn `Affan from Iraq,

وَانتِزاؤُهُ عَلَيهِ يُقَبِّحُ مَحاسِنَهُ ،

and spoil his good characteristics.

ومِن خِفَّةِ الأَشتَرِ وسوءِ رَأيِهِ أن سارَ إلَى ابنِ عَفّانَ في دارِهِ وقَرارِهِ

Of his imprudence and bad opinion is that he proceeded to Ibn `Affan in his house and residence

حَتّى قَتَلَهُ ، فيمَن قَتَلَهُ فَأَصبَحَ مُتَّبَعا بِدَمِهِ ،

until he, amongst others killed him.

ألا لا حاجَةَ لي في مُبارَزَتِهِ .

Verily there is no need for me to duel with him.

قالَ : قُلتُ : إنَّكَ قَد تَكَلَّمتَ

He said: I said: Indeed, you have spoken,

فَاسمَع حَتّى اُجيَبَك ،

thus listen so that I may answer you;

فَقالَ : لا ،

he said: No,

لا حاجَةَ لي فِي الاِستِماعِ مِنكَ ولا في جَوابِكَ ،

there is no need for me to listen to you.

اذهَب عَنّي .

Go away from me!

فَصاحَ بي أصحابُهُ فَانصَرَفتُ عَنهُ ،

His companions shouted at me, so I left him;

ولَو سَمِعَ إلَيَّ

if he listened to me,

لَأَخبَرتُهُ بِعُذرِ صاحِبي وحُجَّتِهِ .

I would have informed him of the proof of my companion and his excuse.

فَرَجَعتُ إلَى الأَشتَرِ

I returned to al-Ashtar

فَأَخبَرتُهُ أنَّهُ قَد أبَى المُبارَزَةَ ،

and informed him that he refused to duel,

فَقالَ : لِنَفسِهِ نَظَرَ .

so he said: He is scared.

 فَواقَفناهُم حَتّى حَجَزَ اللَّيلُ بَينَنا وبَينَهم وَبِتنا مُتَحارِسينَ ،

We stood before them until the night separated us, and we spent the night on guard.

فَلَمّا أصبَحنا نَظَرنا فَإِذَا القَومُ قَدِ انصَرَفوا مِن تَحتِ لَيلَتِهِم ،

When we awoke in the morning, we saw that the people [of Syria] had departed during the night.

ويُصَبِّحُنا عَلِيُّ بنُ أبي طالِبٍ غُدوَةً .

In the morning Ali ibn Abi Talib reached us.

فَقَدِمَ الأَشتَرُ فيمَن كانَ مَعَهُ في تِلكَ المُقَدِّمَةِ حَتَّى انتَهى إلى مُعاوِيَةَ فَواقَفَهُ ،

Then al-Ashtar advanced with those who were with him on the frontline, until they reached Mu`awiyah and stood in his path.

وجاءَ عَلِيٌّ في أثَرِهِ فَلَحِقَ بِالأَشتَرِ سَريعا فَوَقَفَ وتَواقَفوا طَويلاً .

Ali came on his trail and quickly joined al-Ashtar; he [also] stood, and they stood for a long time [in his path].”

تاريخ الطبري : ج4 ص567 .

Tarikh al-Tabari, vol. 4, p. 567.

402. شرح نهج البلاغةـ في ذِكرِ القِتالِ عَلَى الماءِ وَاستيلاءِ أصحابِ الإِمامِ عَلَيهِ ـ:

402. Sharh Nahj al-Balagha, relates concerning the fighting over the water and its seizure by the companions of the Imam:

فَقالَ لَهُ أصحابُهُ وشيعَتُهُ :

His companions and supporters said to him:

اِمنَعهُمُ الماءَ يا أميرَ المُؤمِنينَ ! كَما مَنَعوكَ ،

 “Deny them access to the water as they denied you.

ولا تَسقِهِم مِنهُ قَطرَةً ،

Do not give them a drop to drink.

وَاقتُلهُم بِسُيوفِ العَطَشِ ،

Kill them with thirsty swords

وخُذهُم قَبضا بِالأَيدي فَلا حاجَةَ لَكَ إلَى الحَربِ .

and take them by the grasp of the hand, so there will be no need for the war.

 فَقالَ : لا وَاللّهِ ، لا اُكافِئُهُم بِمِثلِ فِعلِهِم ،

He said: Nay, by God, I will not act as they acted.

افسَحوا لَهم عَن بَعضِ الشَّريعَةِ ،

Open to them the way to the water;

فَفي حَدِّ السَّيفِ ما يُغني عَن ذلِكَ .

the sword will suffice them.”

شرح نهج البلاغة : ج 1 ص 24 .

Sharh Nahj al-Balagha, vol. 1, p. 24.

403. تاريخ الطبري عن عبد الملك بن أبي حرّة الحنفيـ

403. Tarikh al-Tabari, reporting from `Abd al-Malik ibn Abu Hurra al-Hanafi,

في بَيانِ ابتِداءِ الحَربِ في ذِي الحِجَّةِ ـ:

who said concerning the beginning of the battle in the month of Dhi al-Hijjah:

أخَذَ عَلِيٌّ يَأمُرُ الرَّجُلَ ذَا الشَّرَفِ فَيَخرُجُ مَعَهُ جَماعَةٌ ،

Ali began to command men of honour to march forth with him in groups.

ويَخرُجُ الَيهِ مِن أصحابِ مُعاوِيَةَ آخَرُ مَعَهُ جَماعَةٌ ،

A man from the companions of Mu`awiyah would also come forth in a group,

فَيَقتَتِلانِ في خَيلِهِما

so they would fight with their horsemen and foot-troops,

ورِجالِهِما ثُمَّ يَنصَرِفانِ ،

and then they would disperse.

وأخَذوا يَكرَهونَ أن يَلقَوا بِجَمعِ أهلِ العِراقِ أهلَ الشّامِ لِما يَتَخَوَّفونَ أن يَكونَ في ذلِكَ مِن الاِستِئصالِ وَالهَلاكِ ،

They disliked meeting the people of Syria with a group of the people of Iraq, for they feared that such would result in their annihilation and destruction.

فَكانَ عَلِيٌّ يُخرِجُ مَرَّةً الأَشتَرَ ،

Ali sent forth al-Ashtar,

ومَرَّةً حُجرَ بنَ عَدِيٍّ الكِندِيَّ ،

Hujr ibn `Adi,

ومَرَّةً شَبَثَ بنَ رِبعِيٍّ ،

Shabath ibn Rib`i,

ومَرَّةً خالِدَ بنَ المُعَمَّرِ ،

Khalid ibn al-Mu`ammar,

ومَرَّةً زِيادَ بنَ النَّضرِ الحارِثِيَّ ،

Ziyad ibn Nazr al-Harithi,

ومَرَّةً زِيادَ بنَ خَصَفَةَ التَّيِميّ ،

Ziyad ibn Khasfah al-Taymi,

ومَرَّةً سَعيدَ بنَ قَيسٍ ،

Sa`id ibn Qays,

ومَرَّةً مَعقِلَ بنَ قَيسٍ الرِّياحِيَّ ،

M`aqil ibn Qays al-Riyahi

ومَرَّةً قَيسَ بنَ سَعدٍ ،

and Qays ibn S`ad, one after another.

وكانَ أكثَر القَومِ خُروجا الَيهِمُ الأَشتَرُ ،

Al-Ashtar would go forth to them [i.e. the enemy] the most.

وكانَ مُعاوِيَةُ يُخرِجُ إلَيهِم عَبدَ الرَّحمنِ بنَ خالِدٍ المَخزومِيَّ وأبَا الأَعوَرِ السُّلَمِيَّ ،

Mu`awiyah sent forth `Abd al-Rahman ibn Khalid al-Makhzumi and Abu al-A`awar al-Sulami,

ومَرَّةً حَبيبَ بنَ مَسلَمَةَ الفِهرِيَّ ،

Habib ibn Maslamah al-Fihri,

ومَرَّةً ابنَ ذِي الكَلاعِ الحِميَرِيَّ ،

Ibn Dhi al-Kala‘ al-Himyari,

ومَرَّةً عُبيدَ اللّهِ بنَ عُمَرَ بنِ الخَطّابِ ،

`Ubaidullah ibn `Umar ibn al-Khattab,

ومَرَّةً شُرَحبيلَ بنَ السِّمطِ الكِندِيَّ ،

Shurahbil ibn al-Simt al-Kindi

ومَرَّةً حَمزَةَ بنَ مالِكِ الهَمدانِيَّ ،

and Hamza ibn Malik al-Hamdani. one after another.

فَاقتَتَلوا مِن ذِي الحِجَّةِ كُلِّها

They fought the whole month of Dhu ’l-Hijjah,

ورُبَّمَا اقتَتَلوا فِي اليَومِ الواحِدِ مَرَّتَينِ أوَّلَهُ وآخِرَهُ .

and sometimes they fought on one day twice, at the beginning of the day and at the end of it.

 قالَ أبومِخنَفٍ : حَدَّثَني عَبدُ اللّهِ بنُ عاصِمٍ الفائِشيُّ

Abu Mikhnaf said: `Abdullah ibn ‘Asim al-Fa’ishi related to me,

قالَ : حَدَّثَني رَجُلٌ مِن قَومي

he said: “A man from my people related to me

أنَّ الأَشتَرَ خَرَجَ يَوما يُقاتِلُ بِصِفّينَ

that al-Ashtar one day came forth to fight at Siffin

في رِجالٍ مِنَ القُرّاءِ ورِجالٍ مِن فُرسانِ العَرَبِ ،

with a group of the reciters and a group of Arab horsemen.

فَاشتَدَّ قِتالُهُم فَخَرَجَ عَلَينا رَجُلٌ

Their fighting was intense; then a man came forth to us;

وَاللّهِ لَقَلَّما رَأَيتُ رَجُلاً قَطُّ هُوَ أطوَلُ ولا أعظَمُ مِنهُ ،

by God I never saw a man taller or bigger than him.

فَدَعا إلَى المُبارَزَةِ فَلَم يَخرُج إلَيهِ أحَدٌ إلَا الأَشتَرُ ،

He called for a duel, but nobody came forth to him except al-Ashtar.

فَاختَلَفا ضَربَتَينِ فَضَرَبَهُ الأَشتَرُ فَقَتَلَهُ ،

They exchanged two blows, and then al-Ashtar struck him and killed him.

وايمُ اللّهِ ، لَقَد كُنّا أشفَقنا عَلَيهِ ،

By God, we were worried about al-Ashtar

وسَأَلناهُ ألّا يَخرُجَ إلَيهِ ،

and asked him not to go forth to him;

فَلَمّا قَتَلَهُ الأَشتَرُ نادى مُنادٍ مِن أصحابِهِ :

but when he killed him, one of his companions cried out:

 يا سَهمَ سهم بنَ أبِي العَيزارِ           يا خَيرَ مَن نَعلَمُهُ منِ زارِ

 O arrow of the arrows of Abu al-`Ayzar     O the best of those who we know from [the tribe of] Zar

 وزارَةُ : حَيٌّ مِنَ الأَزدِ .

Zara is a place in al-Azd.

وقالَ : اُقسِمُ بِاللّهِ لَأَقتُلَنَّ قاتِلَكَ أو لَيَقتُلَنّي .

He said: I swear by God that I will kill your killer or he kills me.

فَخَرَجَ فَحَمَلَ عَلَى الأَشتَرِ

He came forth and attacked al-Ashtar.

وعَطَفَ عَلَيهِ الأَشتَرُ فَضَرَبَهُ ،

Al-Ashtar turned to him and struck him

فَإِذا هُوَ بَينَ يَدَي فَرَسِهِ ،

and thus he lay in front of his horse.

وحَمَلَ عَلَيهِ أصحابُهُ فَاستَنقَذوهُ جَريحا .

His companions rushed towards him and saved him albeit injured.”

فَقالَ أبو رُفَيقَةَ الفَهمِيُّ : هذا كانَ نارا فَصادَفَ إعصارا .

Abu Rufayqa al-Fahmi said: He was fire, but he clashed with a hurricane.

وَاقتَتَلَ النّاسُ ذَا الحِجَّةِ كُلَّهُ ،

The people fought the whole month of Dhu ’l-Hijjah;

فَلَمَّا انقَضى ذُو الحِجَّةِ تَداعَى النّاسُ إلى أن يَكُفَّ بَعضُهُم عَن بَعضٍ المُحَرَّمَ ،

when Dhu’l-Hijjah finished, people insisted that they desist in the month of Muharram,

لَعَلَّ اللّهَ أن يُجرِيَ صُلحا أوِ اجتِماعا ، فَكَفَّ بَعضُهُم عَن بَعضٍ .

hoping that God may reconcile or unite them, and so they ceased fighting.”

تاريخ الطبري : ج4 ص574 .

Tarikh al-Tabari, vol. 4, p. 574.

404. تاريخ الطبريـ في أخبارِ سَنَةِ 37 هجريّة ـ:

404. Tarikh al-Tabari, relates, - concerning events of the year 37 AH. - :

كانَ في أوَّلِ شَهرٍ مِنها وهُوَ المُحَرَّمُ مُوادَعَةُ الحَربِ بَينَ عَلِيٍّ ومُعاوِيَةَ ،

“In the first month [of that year], al-Muharram, there was a ceasefire between Ali and Mu`awiyah;

قَد تَوادَعا عَلى تَركِ الحَربِ فيهِ إلَى انقِضائِهِ طَمَعاً فِي الصُّلحِ .

they agreed to stop the war until the end of this month with the desire for reconciliation.”

تاريخ الطبري : ج5 ص5 .

Tarikh al-Tabari, vol. 5, p. 5.

405. الإمام عليّ عليه السلامـ مِن كَلامٍ لَهُ عليه السلام وقَدِ استَبطَأَ أصحابُهُ إذنَهُ لَهُم فِي القِتالِ بِصِفّينَ ـ:

405. Imam Ali (AS) said, in his sermon when his companions saw his delay in giving them the permission to fight at Siffin:

أمّا قَولُكُم : أكُلَّ ذلِكَ كَراهِيَةَ المَوتِ ؟

“As regards your saying: ‘Is all that for fear of death?’,

فَوَاللّهِ ما اُبالي ، دَخَلتُ إلَى المَوتِ أو خَرَجَ المَوتُ إلَيَّ .

by God, I do not care whether I proceed towards death or death advances towards me.

 وأمّا قَولُكُم : شَكّا في أهلِ الشّامِ ،

As regards your saying: ‘It may be due to my doubt about the people of Syria,‘

فَوَاللّهِ ما دَفَعتُ الحَربَ يَوما

by God, I did not put off war even for a day,

إلّا وأنا أطمَعُ أن تَلحَقَ بي طائِفَةٌ فَتَهتَدِيَ بي ،

but that I hope that a group may join me, be guided through me

وتَعشُوَ إلى ضَوئي ،

and are directed towards my light.

وذلِكَ أحَبُّ إلَيَّ مِن أن أقتُلَها عَلى ضَلالِها ،

This is dearer to me than I should kill them upon their misguidance,

وإن كانَت تُبوءُ بِآثامِها .

even though they would bear their own sins.”

نهج البلاغة : الخطبة 55 .

Nahj al-Balagha, Sermon 55.

406. الإمام عليّ عليه السلامـ يَومَ صِفّينَ ـ:

406. Imam Ali (AS) said, on the day of Siffin:

اللّهُمَّ إلَيكَ رُفِعَتِ الأَبصارُ ،

“O God! Unto You the eyes have been raised,

وبُسِطَتِ الأَيدي ،

the hands have been spread,

ونُقِلَتِ الأَقدامُ ،

the feet have been moved,

ودَعَتِ الأَلسُنُ ،

the tongues have called

وأفضَتِ القُلوبُ ،

and hearts have been led.

وتُحوكِمَ إلَيكَ فِي الأَعمالِ ،

Judgement is up to You,

فَاحكُم بَينَنا وبَينَهُم بِالحَقِّ

so judge justly between us and them in truth,

وأنتَ خَيرُ الفاتِحينَ .

for you are the best of judges.

اللّهُمَّ إنّا نَشكو إلَيكَ غَيبَةَ نَبِيِّنا وقِلَّةَ عَدَدِنا

O God! We complain to you about the absence of our Prophet the paucity of our number,

وكَثرَةَ عَدُوِّنا

the multiplicity of our enemies,

وتَشَتُّتَ أهوائِنا

divergence of our desires,

وشِدَّةَ الزَّمانِ

the vicissitudes of time

وظُهورَ الفِتَنِ .

and the appearance of confusion.

أعِنّا عَلَيهِم بِفَتحٍ تُعَجِّلُهُ ،

Help us overcome them with a hastened breakthrough

ونَصرٍ تُعِزُّ بِهِ سُلطانَ الحَقِّ وتُظهِرُهُ .

and a victory by which You honour and manifest the authority of Truth.”

وقعة صفّين : ص231 .

Waq`at Siffin, p. 231.

407. الأخبار الطوال :لَمَّا انسَلَخَ المُحَرَّمُ

407. Al-Akhbar al-Tiwal, relates: “When the month of Muharram came to an end,

بَعَثَ عَلِيٌّ مُنادِيا ،

Ali dispatched a caller;

فَنادى في عَسكَرِ مُعاوِيَةَ عِندَ غُروبِ الشَّمسِ :

he went to the camp of Mu`awiyah at sunset and called out:

إنّا أمسَكنا لِتَنصَرِمَ الأَشهُرُ الحُرُمُ ،

Indeed, we desisted so that the sacred months may pass

وقَد تَصَرَّمَت ،

and they have passed.

وَإنّا نَنبِذُ إلَيكُم عَلى سَواءٍ ،

Thus we will attack you from all sides,

إنَّ اللّهَ لا يُحِبُّ الخائِنينَ .

for indeed God does not love the betrayers.”

الأخبار الطوال : ص171 .

Al-Akhbar al-Tiwal, p. 171.

408. تاريخ دمشق عن ابن عبّاس :

408. Tarikh Dimashq, reporting from Ibn `Abbas, who said:

عَقِمَ النِّساءُ أن يَأتينَ بِمِثلِ أميرِ المُؤمِنينَ عَلِيِّ ابنِ أبي طالِبٍ ،

“Women fail to give birth to the like of the Commander of the believers `Ali ibn Abi Talib (AS).

وَاللّهِ ما رَأَيتُ ولا سَمِعتُ رَئيسا يوزَنُ بِهِ ،

By God, I have never seen nor heard of any leader to be compared with him.

لَرَأَيتُهُ ـ يَومَ صِفّينَ ـ وعَلى رَأسِهِ عِمامَةٌ قَد أرخى طَرَفَيها

I saw him at the Battle of Siffin wearing a turban with the folds on both sides let down.

كَأَنَّ عَينَيهِ سِراجا سَليطٍ وهُوَ يَقِفُ عَلى شِرذِمَةٍ يَحُضُّهُم حَتّى انتَهى إلَيَّ

His two eyes looked [glazing] like two fiery lights. He was standing before a small group, inciting them to fight until he reached me,

وأنَا في كَنَفٍ مِنَ النّاسِ

when I was standing amid the people.

فَقالَ :  مَعاشِرَ المُسلِمينَ !

Then he said: “O Muslims!

استَشعِرُوا الخَشيَةَ ،

Infuse your heart with fear [of God],

وغُضُّوا الأَصواتَ ،

lower the voices,

وتَجَلبَبُوا السَّكينَةَ ،

put on tranquility,

وَاعمَلُوا الأَسِنَّةَ ،

wield your spears,

وأقلِقُوا السُّيوفَ قَبلَ السِّلَّةِ ،

and before drawing your sword give it a good shake.

وَاطعُنُوا الرّخرِ ،

Wave your swords to the left and right

ونافِحوا بِالظُّبا ،

and strike them with their sharp edges.

وصِلُوا السُّيوفَ بِالخُطا ،

Coordinate your swords with your steps

وَالنِّبالَ بِالرِّماحِ ،

and your arrows with your spears.

فَإِنَّكُم بِعَينِ اللّهِ ومَعَ ابنِ عَمِّ نَبِيِّهِ صلى الله عليه و آله .

Certainly you are in the sight of God and in the company of the Prophet’s cousin.

 عاوِدُوا الكَرَّ ،

Launch your attack

وَاستَحيوا مِنَ الفَرِّ ؛

and be ashamed of fleeing,

فَإِنَّهُ عارٌ باقٍ فِي الأَعقابِ وَالأَعناقِ ،

for it is a great shame that will remain in the generations

ونارٌ يَومَ الحِسابِ ،

and be settled into fire on the Day of Judgment.

وطيبوا عَن أنفُسِكُم أنفُسا ،

Keep yourselves lively and delighted.

وَامشوا إلَى المَوتِ أسحُحا  ،

Step towards death readily and lightheartedly.

وعَلَيكُم بِهذَا السَّوادِ الأَعظَمِ ،

Aim at the bulk of the [enemy’s] troop

وَالرِّواقِ المُطَنَّبِ ،

and the tent whose ropes are stretched around [i.e. Mu‘awiyah’s tent]

فَاضرِبوا ثَبَجَهُ ؛

and aim at their hearts,

فَإِنَّ الشَّيطانَ راكِبٌ صَعبَهُ ،

for Satan has mounted the unruly camel [of it]

ومُفرِشٌ ذِراعَيهِ ،

and has extended his arms,

قَد قَدَّمَ لِلوَثبَةِ يَدا ،

holding one hand forward to attack

وأخَّرَ لِلنُّكوصِ رِجلاً ،

and a foot backward to run away.

فَصَمدا صَمدا حَتّى يتَجَلّى لَكُم عَمودُ الدّينِ  

So stay firm and be patient, so that the pillars of the religion will manifest itself to you:

«وَأَنتُمُ الْأَعْلَوْنَ وَ اللَّهُ مَعَكُمْ وَ لَن يَتِرَكُمْ أَعْمَالَكُمْ» محمّد : 35 .

 “…and when you have the upper hand and God is with you, and He will not stint [the reward of] your works.” Qur’an, 47:35.

تاريخ دمشق : ج42 ص460 .

Tarikh Dimashq, vol. 42, p. 460.

409. مروج الذهب :

409. Muruj al-Dhahab, relates:

وأصبَحَ عَلِيٌّ يَومَ الأَربَعاءِ ـ وكانَ أوَّلُ يَومٍ مِن صَفَرَ ـ فَعَبَّأَ الجَيشَ ،

“Ali awoke in the morning of Wednesday, the first of the month of Safar and mobilised the army.

وأخرَجَ الأَشتَرَ أمامَ النّاسِ ،

Al-Ashtar went out in front of the people,

وأخرَجَ إلَيهِ مُعاوِيَةُ ـ وقَد تَصافَّ أهلُ الشّامِ وأهلُ العِراقِ ـ حَبيبَ بنَ مَسلَمَةَ الفِهرِيَّ ،

and Mu`awiyah sent forth Habib ibn Maslama al-Fihri to [confront] him.

وكانَ بَينَهُم قِتالٌ شَديدٌ سائِرَ يَومِهِم ،

There was a fierce fighting between them for the rest of day,

وأسفَرَت عَن قَتلى مِنَ الفَريقَينِ جَميعا ،

and it resulted in losses on both sides,

وَانصَرَفوا .

and then they turned away.”

مروج الذهب : ج2 ص387 .

Muruj al-Dhahab, vol. 2, p. 387.

410. مروج الذهب :

410. Muruj al-Dhahab, relates:

فَلَمّا كانَ يَومُ الخَميسِ ـ وهُوَ اليَومُ الثّاني ـ

“On Thursday, the second day,

أخرَجَ عَلِيٌّ هاشِمَ بنَ عُتبَةَ بنِ أبي وَقّاصٍ الزُّهرِيَّ المِرقالَ

Ali sent forth Hashim ibn `Utbah ibn Abu Waqqas al-Zuhri al-Mirqal,

وهُوَ ابنُ أخي سَعدِ بنِ أبي وَقّاصٍ ،

the nephew of S`ad ibn Abu Waqqas;

وإنَّما سُمِّيَ المِرقالَ ؛ لِأَنَّهُ كانَ يُرقِلُ فِي الحَربِ ،

he was called al-Mirqal [lit. quick] because he was quick on the battlefield.

وكانَ أعوَرَ ذَهَبَت عَينُهُ يَومَ اليَرموكِ

He was one-eyed, because he lost an eye at the battle of al-Yarmuk.

وكانَ مِن شيعَةِ عَلِيٍّ . . .

He was of the supporters of Ali. ...

فَأَخرَجَ إلَيهِ مُعاوِيَةُ أبَا الأَعوَرِ السُّلَمِيَّ وهُوَ سُفيانُ بنُ عَوفٍ

Mu`awiyah sent forth Abu al-A`awar al-Sulami, Sufyan ibn `Awf,

وكانَ مِن شيعَةِ مُعاوِيَةَ

a supporter of Mu`awiyah

وَالمُنحَرِفينَ عَن عَلِيٍّ ،

and one who deviated from Ali.

فَكانَت بَينَهُمُ الحَربُ سِجالاً ،

There was, fierce fighting between them,

وَانصَرَفوا في آخِرِ يَومِهِم عَن قَتلى كِثيرٍ .

until they turned away at the end of the day with many losses.”

مروج الذهب : ج2 ص387 .

Muruj al-Dhahab, vol. 2, p. 387.

411. الأخبار الطوال:

411. Al-Akhbar al-Tiwal, relates:

 خَرَجَ يَوما آخَرَ عَمّارُ بنُ ياسِرٍ في خَيلٍ مِن أهلِ العِراقِ ،

 “The next day, `Ammar ibn Yasir came forth on horseback from the [side of the] people of Iraq.

فَخَرَجَ إلَيهِ عَمرُو بنُ العاصِ في ذلِكَ ،

`Amr ibn al-As came forth to confront him

ومَعَهُ شُقَّةٌ سَوداءُ عَلى قَناةٍ .

with a black cloth on a spear.

 فَقالَ النّاسُ : هذا لِواءٌ عَقَدَهُ رَسولُ اللّهِ صلى الله عليه و آله .

The people said: This is the standard that the Messenger of God (SA) tied for him.

 فَقالَ عَلِيٌّ رضى الله عنه : أنَا مُخبِرُكُم بِقِصَّةِ هذَا اللِّواءِ :

Ali (AS) said: I will inform you about the story of this standard:

هذا لِواءٌ عَقَدَهُ رَسولُ اللّهِ صلى الله عليه و آله ،

This is a standard the Messenger of God (SA) tied

وقالَ : مَن يَأخُذُهُ بِحَقِّهِ ؟

and said: Who will take it with its rights?

 فَقالَ عَمرٌو : وما حَقُّهُ يا رَسولَ اللّهِ ؟

`Amr said: What is its right, O Messenger of God (SA)?

 فَقالَ : لا تَفِرُّ بِهِ مِن كافِرٍ ، ولا تُقاتِلُ بِهِ مُسلِما .

He said: Do not flee with it from a disbeliever and do not fight a Muslim with it.”

 فَقَد فَرَّ بِهِ مِنَ الكافِرينَ في حَياةِ رَسولِ اللّهِ صلى الله عليه و آله ،

But he fled with it from the disbelievers in the life of Messenger of God (SA).

وقَد قاتَلَ بِهِ المُسلِمينَ اليَومَ .

and he is fighting the Muslims with it today.

فَاقتَتَلَ عَمرٌو وعَمّارٌ ذلِكَ اليَومَ كُلَّهُ .

`Amr ibn al-As and `Ammar fought one another for the rest of the day.”

الأخبار الطوال : ص174 .

Al-Akhbar al-Tiwal, p. 174.

412. وقعة صفّين عن عمر بن سعد :

412. Waq`at Siffin, reporting from `Umar ibn S`ad, who said:

إنَّ عُبيدَ اللّهِ بنَ عُمَرَ تَقَدَّمَ فِي اليَومِ الرّابِعِ ،

“Indeed, `Ubaidullah ibn `Umar advanced on the forth day,

ولَم يَترُك فارِسا مَذكورا ،

leaving no horseman [behind],

وجَمَعَ مَنِ استَطاعَ .

after he gathered all that he could.

 فَقالَ لَهُ مُعاوِيَةُ : إنَّكَ تَلقى أفاعِيَ أهلِ العِراقِ فَارفُق وَاتَّئِد .

Mu`awiyah said to him: You will meet the asps of the people of Iraq, so be calm and proceed consciously.

 فَلَقِيَهُ الأَشتَرُ أمامَ الخَيلِ مُزبِدا ـ

Al-Ashtar met him in front of the horsemen while he foamed with rage.

وكانَ الأَشتَرُ إذا أرادَ القِتالَ أزبَدَ ـ . . .

Typically, whenever al-Ashtar intended to fight, he foamed with rage.

وشَدَّ عَلَى الخَيلِ خَيلِ الشّامِ فَرَدَّها ،

He was intense on the horsemen, so he repelled them.

فَاستَحيا عُبَيدُ اللّهِ فَبَرَزَ أمامَ الخَيلِ ـ وكانَ فارِسا شُجاعا ـ . . .

`Ubaidullah was ashamed, and so he advanced in front of the horsemen, and he was a brave cavalier, ...

فَحَمَلَ عَلَيهِ الأَشتَرُ فَطَعَنَهُ ،

but al-Ashtar attacked him and stabbed him;

وَاشتَدَّ الأَمرُ ،

the fighting intensified,

وَانصَرَفَ القَومُ ولِلأَشتَرِ الفَضلُ ،

but they retreated, and the merit was al-Ashtar’s due,

فَغَمَّ ذلِكَ مُعاوِيَةَ .

which distressed Mu`awiyah.”

وقعة صفّين : ص429 .

Waq`at Siffin, p. 429.

413. تاريخ الطبري :

413. Tarikh al-Tabari, relates:

فَلَمّا كانَ اليَومُ الخامِسُ خَرَجَ عَبدُ اللّهِ بنُ عَبّاسٍ وَالوَليدُ بنُ عُقبَةَ فَاقتَتَلوا قِتالاً شَديدا ،

“On the fifth day `Abdullah ibn `Abbas came forth with Walid ibn `Uqbah; they fought [each other] fiercely.

ودَنا ابنُ عَبّاسٍ مِنَ الوَليدِ بنِ عُقبَةَ ،

Ibn Abbas drew close to Walid ibn `Uqbah,

فَأَخَذَ الوَليدُ يَسُبُّ بَني عَبدِ المُطَّلِبِ ،

so the latter began to revile the tribe of `Abd al-Muttalib

وأخَذَ يَقولُ : يَابنَ عَبّاسَ !

saying: O Ibn Abbas!

قَطَّعتُم أرحامَكُم ،

You have severed your [family] relation

وقَتَلتُم إمامَكُم ،

and killed your leader.

فَكَيفَ رَأَيتُم صُنعَ اللّهِ بِكُم ؟ !

How do you find God’s punishment for of you?

لَم تُعطَوا ما طَلَبتُم ،

You were not given what you wished,

ولَم تُدرِكوا ما أمَّلتُم ،

nor did you attain what you hoped;

وَاللّهُ إن شاءَ مُهلِكُكُم

by God, if He wills, we will destroy you

وناصِرٌ عَلَيكُم .

and be victorious over you.

 فَأَرسَلَ إلَيهِ ابنُ عبّاسٍ : أنِ ابرُز لي ،

Ibn Abbas sent for him, saying: ‘Come forth to me’.

فَأَبى .

But he refused.

وقاتَلَ ابنُ عَبّاسٍ يَومَئِذٍ قِتالاً شَديدا ،

That day Ibn Abbas fought fiercely,

وغَشِيَ النّاسَ بِنَفسِهِ .

and he [even] attacked the enemy alone.”

تاريخ الطبري : ج5 ص13 .

Tarikh al-Tabari, vol. 5, p. 13.

414. تاريخ الطبري :خَرَجَ قَيسُ بنُ سَعدٍ الأَنصارِيُّ ،

414. Tarikh al-Tabari, relates: “Qays ibn S`ad al-Ansari came forth

وَابنُ ذِي الكَلاعِ الحِميَرِيُّ فَاقتَتَلوا قِتالاً شَديدا ،

to confront the son of Dhi al-Kala` al-Himyari; they fought [each other] fiercely

ثُمَّ انصَرَفا .

and then retreated;

وذلِكَ فِي اليَومِ السّادِسِ .

that was on the sixth day.”

تاريخ الطبري : ج5 ص13 .

Tarikh al-Tabari, vol. 5, p. 13.

415. تاريخ الطبريـ في ذِكرِ أحداثِ اليَومِ السّابِعِ مِنَ الحَربِ ـ:

415. Tarikh al-Tabari, relates, concerning the events of the seventh day of the battle:

خَرَجَ الأَشتَرُ ،

“Al-Ashtar came forth when,

وعادَ إلَيهِ حَبيبُ بنُ مَسلَمَةَ اليَومَ السّابِعَ ،

Habib ibn Maslamah returned to [fight] him on the seventh day,

فَاقتَتَلا قِتالاً شَديدا ،

and they fought [each other] fiercely

ثُمَّ انصَرَفا عِندَ الظُّهرِ ،

and then retreated at noon.

وكُلٌّ غَيرُ غالِبٍ .

Neither of them was victorious;

وذلِكَ يَومُ الثُّلاثاءِ .

that was on Tuesday.”

تاريخ الطبري : ج5 ص13 .

Tarikh al-Tabari, vol. 5, p. 13.

416. تاريخ الطبري عن زيد بن وهب :

416. Tarikh al-Tabari, reports from Zayd ibn Wahab:

أنَّ عَلِيّا قالَ : حَتّى مَتى لا نُناهِضُ هؤُلاءِ القَومَ بِأَجمَعِنا !

Ali said: “Until when will we not altogether confront those people?

فَقامَ فِي النّاسِ عَشِيَّةَ الثُّلاثاءِ لَيلَةَ الأَربِعاءِ بَعدَ العَصرِ ،

He stood up amongst the people on Tuesday evening, the night of Wednesday,

فَقالَ :

and said:

 الحَمدُ لِلّهِ الَّذي لايُبرَمُ ما نَقَضَ ،

“Praise be to God, He Who when breaks (something),

وما أبرَمَ لا يَنقُضُهُ النّاقِضونَ ،

nobody would (re)establish it and when establishes (something)‚ no breaker would break it.

لَو شاءَ مَا اختَلَفَ اثنانِ مِن خَلقِهِ ،

If he wills, two [members] of His creation would not have differed,

ولا تَنازَعَتِ الاُمَّةُ في شَيءٍ مِن أمرِهِ ،

neither the community would have disputed in any of its affairs,

ولاجَحَدَ المَفضولُ ذَا الفَضلِ فَضلَهُ .

nor would [those that have been] preferred [over] denied the merits of the preferred.

وقَد ساقَتنا وهؤُلاءِ القَومَ الأَقدارُ ،

Fate has led us

فَلَفَّت بَينَنا في هذَا المَكانِ ،

and tied us up with those people in this place;

فَنَحنُ مِن رَبِّنا بِمَرأىً ومَسمَعٍ ،

we are in the presence of our Lord;

فَلَو شاءَ عَجَّلَ النَّقِمَةَ ، وكانَ مِنهُ التَّغييرُ ،

if He wills He would have hastened the retribution,

حَتّى يُكَذِّبَ اللّهُ الظّالِمَ ،

in order that God may refute the oppressors

ويُعلَمَ الحَقُّ أينَ مَصيرُهُ ،

and the position of truth will be known,

ولكِنَّهُ جَعَلَ الدُّنيا دارَ الأَعمالِ ،

but He appointed this world to be a place for actions

وجَعَلَ الآخِرَةَ عِندَهُ هِيَ دارُ القَرارِ ؛  

and the Hereafter with Him the abode of settlemant:

«لِيَجْزِىَ الَّذِينَ أَسَــئواْ بِمَا عَمِلُواْ وَ يَجْزِىَ الَّذِينَ أَحْسَنُواْ بِالْحُسْنَى»  .النجم : 31 .

 “that He may requite those who do evil for what they have done, and reward those who do good with the best [of rewards]. Qur’an, 53:31 [Tarikh al-Tabari, vol. 5, p. 13.]

ألا إنَّكُم لاقُو القَومِ غَدا ،

Tomorrow you will meet the people,

فَأَطيلُوا اللَّيلَةَ القِيامَ ،

so prolong your standing in prayer tonight,

وأكثِروا تِلاوَةَ القُرآنِ ،

recite the Qur’an frequently.

وسَلُوا اللّهَ عَزَّ وجَلَّ النَّصرَ وَالصَّبرَ ،

Seek from God victory and patience.

وَالقَوهُم بِالجِدِّ وَالحَزمِ ،

Meet them with sincerity and determination

وكونوا صادِقينَ .

and be truthful.”

 ثُمَّ انصَرَفَ ،

When he then left,

ووَثَبَ النّاسُ إلى سُيوفِهِم ورِماحِهِم ونِبالِهِم يُصلِحونَها ،

people rushed their swords, spears and arrows to fix them.

ومَرَّ بِهِم كَعبُ بنُ جُعَيلٍ التَّغلِبِيُّ وهُوَ يَقولُ :

K`ab ibn Ju`ail al-Taghlibi passed them saying:

 أصبَحَتِ الاُمَّةُ في أمرٍ عَجَبْ           وَالمُلكُ مَجموعٌ غَدا لِمَن غَلَبْ

The community is in a strange situation   The kingdom will tomorrow be for those who overcome

 فَقُلتُ قَولاً صادِقا غَيرَ كَذبْ           إنَّ غَدا تَهلِكُ أعلامُ العَرَبْ

I speak the truth, not lying           Indeed, tomorrow the notables of the Arabs will perish.”

تاريخ الطبري : ج5 ص13 .

Tarikh al-Tabari, vol. 5, p. 13.

417. تاريخ دمشق عن سعيد بن المسيبـ في ذِكرِ اُوَيسٍ القَرَنِيِّ ـ:

417. Tarikh Dimashq, reporting from Sa`id ibn al-Musayyib, who said concerning Uways al-Qarani - :

عادَ في أيّامِ عَلِيٍّ فَقاتَلَ بَينَ يَدَيِه ،

“He returned in the days of Ali and fought in defence of him.

فَاستُشهِدَ في صِفّينَ أمامَهُ ،

He was martyred in front of him in Siffin.

فَنَظَروا فَإِذا عَلَيهِ نِيِّفٌ وأربَعونَ جِراحَةً ،

When they looked at him, they found more than forty wounds ranging from stabs,

مِن طَعنَةٍ ، وضَربَةٍ ، ورَميَةٍ .

hits and shots by arrows.”

تاريخ دمشق : ج9 ص434 .

Tarikh Dimashq, vol. 9, p. 434.

418. مروج الذهب :

418. Muruj al-Dhahab, relates:

إنَّ هاشِماً المِرقالَ لَمّا وَقَعَ إلَى الأَرضِ

Indeed, when Hashim al-Mirqal fell to the ground,

وهُوَ يَجودُ بِنَفسِهِ رَفَعَ رَأسَهُ ،

he was giving up the ghost,

فَإِذا عُبيدُ اللّهِ بنُ عُمَرَ مَطروحا إلى قُربِهِ جَريحا ،

so he raised his head and found `Ubaidullah ibn `Umar thrown near him and injured.

فَحَبا حَتّى دَنا مِنهُ ،

He crawled until he came close to him

فَلَم يَزَل يَعَضُّ عَلى ثَديَيهِ حَتّى ثَبَتَت فيهِ أسنانُهُ لِعَدمِ السِّلاحِ وَالقُوَّةِ .

and began biting him on his chest, because he had no weapon and strength, until he planted his teeth in him.”

 مروج الذهب : ج2 ص397 .

Muruj al-Dhahab, vol. 2, p. 397.

419. شرح نهج البلاغة :قالَ مُعاوِيَةُ لَمّا قُتِلَ عَمّارٌ ـ

419. Sharh Nahj al-Balagha, relates: “When `Ammar ibn Yasir was killed,

وَاضطَرَبَ أهلُ الشّامِ لِرِوايَةِ عَمرِو بنِ العاصِ كانَت لَهُم : «تَقتُلُهُ الفِئَةُ الباغِيَةُ» ـ :

the people of Syria were confused because of the report by `Amr ibn al-As to the effect that: “the oppressive group will kill him”,

إنَّما قَتَلَهُ مَن أخرَجَهُ إلَى الحَربِ وعَرَّضَهُ لِلقَتلِ !

so Mu‘awiya said: Indeed, the one sent him forth in battle and exposed him to death is the one who killed him.

 فَقالَ أميرُ المُؤمِنينَ عليه السلام : فَرَسولُ اللّهِ صلى الله عليه و آله إذَن قاتِلُ حَمزَةَ ! !

The Commander of the Faithful (AS) said: So the Messenger of God (SA) is the killer of Hamza!”

شرح نهج البلاغة : ج20 ص334 ح835 .

Sharh Nahj al-Balagha, vol. 20, p. 334, h 835.

420. الطبقات الكبرى عن عمارة بن خزيمة بن ثابت :

420. Al-Tabaqat al-Kubra, reporting from `Imara ibn Khuzayma ibn Thabit, who said:

شَهِدَ خُزَيمَةُ بنُ ثابِتٍ الجَمَلَ

“Khuzayma ibn Thabit witnessed the battle of the Camel,

وهُوَ لا يَسُلُّ سَيفا ،

but he did not unsheathe his sword.

وشَهِدَ صِفّينَ وقالَ :

He witnessed Siffin and said:

أنَا لا أصل أبَدا حَتّى يُقتَلَ عَمّارٌ ،

I would not unsheathe [my sword] until `Ammar is killed,

فَأَنظُرَ مَن يَقتُلُهُ ؛

so I look at who would kill him,

فَإِنّي سَمِعتُ رَسولَ اللّهِ صلى الله عليه و آله يَقولُ :

for indeed I heard the Messenger of God (SA) say:

تَقتُلُهُ الفِئَةُ الباغِيَةُ .

 “The oppressive group will kill him”.

فَلَمّا قُتِلَ عَمّارُ بنُ ياسِرٍ قالَ خُزَيمَةُ :

When `Ammar ibn Yasir was killed, Khuzayma said:

قَد بانَت لِيَ الضَّلالَةُ ،

The error has become clear to me.

وَاقتَرَبَ فَقاتَلَ حَتّى قُتِلَ .

He thus came forth and fought until he was killed.”

الطبقات الكبرى : ج3 ص259 .

Al-Tabaqat al-Kubra, vol. 3, p. 259.

421. وقعة صفّين عن جابر بن عمير الأنصاريـ في بَيانِ شَجاعَةِ عَلِيٍّ عليه السلام في حَربِ صِفّينَ ـ:

421. Waq`at Siffin, reporting from Jabir ibn `Umair al-Ansari concering the braveness of Ali (AS) at the battle of Siffin, who said:

لا وَاللّهِ الَّذي بَعَثَ مُحَمَّدا صلى الله عليه و آله بِالحَقِّ نَبِيّا ،

“Nay, by God who has sent Muhammad (SA) as a Prophet,

ما سَمِعنا بِرَئيسِ قَومٍ

we have not heard about a leader of a people,

مُنذُ خَلَقَ اللّهُ السَّماواتِ وَالأَرضَ

since God had created the heavens and the earth,

أصابَ بِيَدِهِ في يَومٍ واحِدٍ ما أصابَ ؛

who struck in one day what he struck;

إنَّهُ قَتَلَ فيما ذَكَرَ العادّونَ زِيادَةً عَلى خَمسِمِئَةٍ مِن أعلامِ العَرَبِ ،

he killed more than five hundred notable Arabs.

يَخرُجُ بِسَيفِهِ مُنحَنِيا فَيقولُ :

He would go forth with his curved sword and say:

مَعذِرَةً إلَى اللّهِ عَزَّ وجَلَّ وإلَيكُم مِن هذا ،

Apologies to God and to you for this [curved sword].

لَقَد هَمَمتُ أن أصقُلَهُ ولكِن حَجَزَني عَنهُ

I decided to polish it, but was prevented

أنّي سَمِعتُ رَسولَ اللّهِ صلى الله عليه و آله يَقولُ كَثيرا :

when I heard the Messenger of God (SA) say:

«لا سَيفَ إلّا ذو الفَقارِ ، ولا فَتى إلّا عَلِيٌّ»

“There is no sword but Dhu al-Fiqar and there is no youth but Ali”,

وأنا اُقاتِلُ بِهِ دونَهُ .

while I was fighting in his presence.

قالَ : فَكُنّا نَأخُذُهُ فَنُقَوِّمُهُ ،

He said: We would take the sword and straighten it.

ثُمَّ يَتَناوَلُهُ مِن أيدينا فَيَتَقَحَّمُ بِهِ في عُرضِ الصَّفِّ ،

Then he would take it from our hands and penetrate the enemy lines with it.

فَلا وَاللّهِ ما لَيثٌ بِأَشَدَّ نِكايَةً في عَدُوِّهِ مِنهُ ،

By God, there is no lion more intense in crushing his enemy than he was.

رَحمَةُ اللّهِ عَلَيهِ رَحمَةً واسِعَةً .

May God have mercy upon him.”

وقعة صفّين : ص477 .

Waq`at Siffin, p. 477.

422. وقعة صفّين عن أبي إسحاق :

422. Waq`at Siffin, reporting from Abu Ishaq, who said:

خَرَجَ عَلِيٌّ يَومَ صِفّينَ وفِي يَدِهِ عَنَزَةٌ ،

“At the battle of Siffin, Ali went forth with a stick in his hand.

فَمَرَّ عَلى سَعيدِ بنِ قَيسٍ الهَمدانِيِّ ، فَقالَ لَهُ سَعيدٌ :

He passed by Sa`id ibn Qays al-Hamdani, who said to him:

أ ما تَخشى يا أميرَ المُؤمِنينَ أن يَغتالَكَ أحَدٌ وأنتَ قُربَ عَدُوِّكَ ؟

Do you not fear, O Commander of the believers, that somebody may assassinate you when you draw near your enemy?

فَقالَ لَهُ عَلِيٌّ : إنَّهُ لَيسَ مِن أحَدٍ إلّا عَلَيهِ مِنَ اللّهِ حَفَظَةٌ يَحفَظونَهُ مِن أن يَتَرَدّى في قَليبٍ ،

Ali said: There is no person but that he has from God protectors that protect him from falling into a well,

أو يَخِرَّ عَلَيهِ حائِطٌ ،

or that a wall should fall on him,

أو تُصيبَهُ آفَةٌ ،

or that he may be afflicted with a disease.

فَإِذا جاءَ القَدَرُ خَلَّوا بَينَهُ وبَينَهُ .

When the decree comes, they leave him (to his fatal decree).”

وقعة صفّين : ص250 .

Waq`at Siffin, p. 250.

423. عيون الأخبار عن المدائني :

423. `Uyun al-Akhbar by Ibn Qutaiba, reporting from al-Mada’ini, who said:

رَأى عَمرُو بنُ العاصِ مُعاوِيَةَ يَوما يَضحَكُ ، فَقالَ لَهُ :

“One day `Amr ibn al-As saw Mu`awiyah laughing, so he said to him:

مِمَّ تَضحَكُ يا أميرَ المُؤمِنينَ ، أضحَكَ اللّهُ سِنَّكَ ؟

Why are you laughing, O commander of the believers, may God make you happy?

قالَ : أضحَكُ مِن حُضورِ ذِهنِكَ عِندَ إبدائِكَ سَوءَتَكَ يَومَ ابنِ أبي طالِبٍ !

He said: I am laughing at your sharp wittedness when you exposed your private parts in the presence of the son of Abi Talib.

أما وَاللّهِ لَقَد وافَقتَهُ مَنّانا كَريما ،

By God, you have encountered his generosity and kindness;

ولَو شاءَ أن يَقتُلَكَ لَقَتَلَكَ .

if he had willed, he would have killed you.

قالَ عَمرٌو : يا أميرَ المُؤمِنينَ ،

`Amr said: O commander of the Faithful,

أما وَاللّهِ إنّي لَعَن يَمينِكَ حينَ دَعاكَ إلَى البِرازِ

by God, I was on your right [hand side] when he challenged you to a contest,

فَاحوَلَّت عَيناكَ ،

so your eyes squinted,

ورَبا سَحرُكَ ،

your breath increased

وبَدا مِنكَ ما أكرَهُ ذِكرَهُ لَكَ ،

and it appeared from you that which I dislike to mention to you.

فَمِن نَفسِكَ فَاضحَك أو دَع ! ! .

You should laugh at yourself or leave it entirely.”

عيون الأخبار لابن قتيبة : ج 1 ص 169 .

`Uyun al-Akhbar, by Ibn Qutaiba, vol. 1, p. 169.

424. الأخبار الطوال :

424. Al-Akhbar al-Tiwal, relates:

حَمَلَ عَلِيٌّ رضى الله عنه عَلَى الجَمعِ الَّذي كانَ فيهِ مُعاوِيَةُ

“Ali (AS) attacked a group that included Mu`awiyah.

في أهلِ الحِجازِ

He was accompained by a group of the people of Hijaz,

مِن قُرَيشٍ وَالأَنصارِ وغَيرِهِم ،

including men of Quraysh, the Ansar and others.

وكانوا زُهاءَ اثنَي عَشَرَ ألفَ فارِسٍ ،

They were about twelve thousand horsemen,

وعَلِيٌّ أمامَهُم ،

and Ali was in front of them.

وكَبَّروا وكَبَّرَ النّاسُ تَكبيرَةً ارتَجَّت لَهَا الأَرضُ ،

They shouted ‘God is Great’ such that the earth shook,

فَانتَقَضَت صُفوفُ أهلِ الشّامِ ،

so the army lines of the Syrians collapsed

وَاختَلَفَت راياتُهُم ،

and their standard retreated,

وَانتَهَوا إلى مُعاوِيَةَ وهُوَ جالِسٌ عَلى مِنبَرِهِ مَعَهُ عَمرُو بنُ العاصِ يَنظُرانِ إلَى النّاسِ ،

until they reached Mu`awiyah who was seated on his pulpit with `Amr ibn al-As looking at the people;

فَدَعا بِفَرَسٍ لِيَركَبَهُ .

he called for a horse to mount.

ثُمَّ إنَّ أهلَ الشّامِ تَداعَوا بَعدَ جَولَتِهِم ،

Thereafter the people of Syria called upon one another,

وثابوا، ورَجَعوا عَلى أهلِ العِراقِ ،

assembled and returned towards the people of Iraq.

وصَبَرَ القومُ بَعضُهُم لِبَعضٍ إلى أن حَجَزَ بَينَهُمُ اللَّيلُ .

They took a rest until the night separated them.”

الأخبار الطوال : ص181 .

al-Akhbar al-Tiwal, p. 181.

425. وقعة صفّينـ في بَيانِ ما قالَهُ مُعاوِيَةُ لِعَمرِو بنِ العاصِ حينَ بَلَغَهُ شِعرُ الأَشتَرِ ـ:

425. Waq`at Siffin, relates, concerning what Mu`awiyah said to `Amr ibn al-As, when the poetry of al-Ashtar reached him:

قَد رَأَيتُ أن أَكتُبَ إلى عَلِيٍّ كِتابا أسأَلُهُ الشّامَ ـ وهُوَ الشَّيءُ الأَوَّلُ الَّذي رَدَّني عَنهُ ـ واُلقِيَ في نَفسِهِ الشَّكَّ وَالرَّيبَةَ .

 “I have decided to write to Ali a letter requesting [the governance of] Syria, which he denied me,

فَضَحِكَ عَمرُو بنُ العاصِ ،

`Amr ibn al-As laughed

ثُمَّ قالَ : أينَ أنتَ يا مُعاوِيَةُ مِن خُدعَةِ عَلِيٍّ ؟ !

and said: O Mu`awiyah you are far from deceiving Ali.

فَقالَ : أ لَسنا بَني عَبدِ مَنافٍ ؟

He said: Are we not the sons of `Abd Manaf?

قالَ : بَلى ، ولكِن لَهُمُ النُّبُوَّةُ دونَكَ ،

He said: Yes, but they enjoy prophethood, to the exception of you;

وإن شِئتَ أن تَكتُبَ فَاكتُب .

if you want to write, then write.

فَكَتَبَ مُعاوِيَةُ إلى عَلِيٍّ مَعَ رَجُلٍ مِنَ السَّكاسِكِ ، يُقالُ لَهُ عَبدُ اللّهِ بنُ عُقبَةَ ،

Mu`awiyah wrote to Ali and sent it with a man from al-Sakasik called `Abdullah ibn `Uqbah;

وكانَ مِن ناقِلَةِ أهلِ العِراقِ ،

he was a resident in Iraq.

فَكَتَبَ :

He thus wrote:

 أمّا بَعدُ ، فَإِنّي أظُنُّكَ أن لَو عَلِمتَ أنَّ الحَربَ تَبلُغُ بِنا وبِكَ ما بَلَغَت وعَلِمنا ،

“Indeed, I assume that if you knew what will be the consequences of the war,

لَم يَجِنها بَعضُنا عَلى بَعضٍ ،

we would not have attacked one another.

وإنّا وإن كُنّا قَد غُلِبنا عَلى عُقولِنا

Even though we have been defeated intellectually, however,

فَقَد بَقِي لَنا مِنها ما نَندَمُ بِهِ عَلى ما مَضى ،

a part of it has remained that regrets the past

ونُصلِحُ بِهِ ما بَقِيَ .

and [so let’s] make peace to spare what remains.

وقَد كُنتُ سَأَلتُكَ الشّامَ عَلى ألّا يَلزَمَني لَكَ طاعَةٌ ولا بَيعَةٌ ،

Indeed, I ask you for [the governance of] Syria on condition that I would not be obliged to obey or pledge allegiance to you,

فَأَبَيتَ ذلِكَ عَلِيَّ ،

but you refused that to me.

فَأَعطانِي اللّهُ ما مَنَعتَ ،

God has given to me what you have refused.

وأنا أدعوكَ اليَومَ إلى ما دَعَوتُكَ إلَيهِ أمسِ ،

Today I request from you what I requested yesterday,

فَإِنّي لا أرجو مِنَ البَقاءِ إلّا ما تَرجو ،

for indeed I do not desire to remain [alive] except what you desire,

ولا أخافُ مِنَ المَوتِ إلّا ما تَخافُ .

neither do I fear death except [to the extent] that you fear.

وقَد وَاللّهِ رَقَّتِ الأَجنادُ ، وذَهَبَتِ الرِّجالُ ،

By God, the troops have become exhausted and men have departed;

ونَحنُ بَنو عَبدِ مَنافٍ

we are the sons of `Abd Manaf;

لَيسَ لِبَعضِنا عَلى بَعضٍ فَضلٌ إلّا فَضلٌ لا يُستَذَلُّ بِهِ عَزيزٌ ، ولا يُستَرَقُّ حُرٌّ بِهِ . وَالسَّلامُ .

there is no preference of some of us over the other.”

وقعة صفّين : ص470 .

Waq`at Siffin, p. 470.

426. وقعة صفّين:

426. Waq`at Siffin, relates:

 فَلَمّا انتَهى كِتابُ مِعاوِيَةَ إلى عَلِيٍّ قَرَأَهَ ،

“When Mu`awiyah’s letter reached Ali, he read it

ثُمَّ قالَ : العَجَبُ لِمُعاوِيَةَ وكِتابِهِ !

and then said: How amazing is Mu`awiyah and his letter!

ثُمَّ دَعا عَلِيٌّ عَبَيدَ اللّهِ بنَ أبي رافِعٍ كاتِبَهُ ،

Ali then summoned `Ubaydullah ibn Abu Raf`i, his scribe,

فَقالَ : اُكتُب إلى مُعاوِيَةَ :

and said to him: Write to Mu`awiyah:

 أمّا بَعد ؛ فَقَد جاءَني كِتابُكَ ،

“Your letter has reached me;

تَذكُرُ أنَّكَ لَو عَلِمتَ وعَلِمنا أنَّ الحَربَ تَبلُغُ بِنا وبِكَ ما بَلَغَت

you mention that if you and I knew what will be the consequences of the war on us,

لَم يَجنِها بَعضُنا عَلى بَعضٍ ،

we would not have attacked one another.

فَإِنّا وإيّاكَ مِنها في غايَةٍ لَم تَبلُغها ،

You and I have goals [from the war] that we have not attained.

وإنّي لَو قُتِلتُ في ذاتِ اللّهِ وحَييتُ ،

Indeed, if I were to be killed in the cause of God and brought back to life

ثُمَّ قُتِلتُ ثُمَّ حَييتَ سَبعينَ مَرَّةً ،

and then be killed and then brought back to life seventy times,

لَم أرجِع عَنِ الشِّدَّةِ في ذاتِ اللّهِ ،

I would not retreat in the path of God

وَالجِهادِ لِأَعداءِ اللّهِ .

and strive against the enemies of God.

 وأمّا قَولُكَ : إنَّهُ قَد بَقِيَ مِن عُقولِنا ما نَندَمُ بِهِ عَلى ما مَضى ،

As for your saying ‘our minds have not fallen short such, that we regret the past’,

فَإِنّي ما نَقَصتُ عَقلي ،

[know] my intellect has not fallen short,

ولا نَدِمتُ عَلى فِعلي .

nor have I regretted my actions.

فَأَمّا طَلَبُكَ الشّامَ ،

Concerning your request of Syria,

فَإِنّي لَم أكُن لِاُعطِيَكَ اليَومَ ما مَنَعتُكَ مِنها أمسِ .

however, I would not grant you something today that I denied you yesterday.

وأمَّا استِواؤُنا فِي الخَوفِ وَالرَّجاءِ ؛

Concerning your claim that we are equal in fear and hope,

فَإِنَّكَ لَستَ أمضى عَلَى الشَّكِّ مِنّي عَلَى اليَقينِ ،

 [know] you are in doubt but I am on the path of certainty.

ولَيسَ أهلُ الشّامِ بِأَحرَصَ عَلَى الدُّنيا مِن أهلِ العِراقِ عَلَى الآخِرَةِ .

The people of Syria are covetous of this world, even as the people of Iraq are desireous for the hereafter.

وأمّا قَولُكَ : إنّا بَنو عَبدِ مَنافٍ لَيس لِبَعضِنا عَلى بَعضٍ فَضلٌ ؛

Concerning your saying that ‘we are the sons of `Abd Manaf and there is no preference of some of us over the other’,

فَلَعَمري إنّا بَنو أبٍ واحِدٍ ،

by my life, we are the sons of one father;

ولكِن لَيسَ اُمَيَّةُ كَهاشِمٍ ،

however, Umayyah is not like Hashim,

ولا حَربٌ كَعبدِ المُطَّلِبِ ،

neither is Harb like `Abd al-Muttalib,

ولا أبو سُفيانَ كَأَبي طالِبٍ ،

nor is Abu Sufyan like Abu Talib.

ولَا المُهاجِرُ كَالطَّليقِ ،

The emigrant [from Mecca to Madinah] is not like the Meccan Freedmen,

ولَا المُحِقُّ كَالمُبطِلِ .

neither is the seeker of truth like the seeker of falsehood.

وفي أيدينا بَعدُ فَضلُ النُّبُوَّةِ الَّتي أذلَلنا بِهَا العَزيزَ ،

The nobility of Prophethood is in our hands, through which we have humiliated the mighty [disbelievers]

وأعزَزنا بِهَا الذَّليلَ . وَالسَّلامُ .

and elevated the deprived. And that’s all.”

وقعة صفّين : ص471 .

Waq`at Siffin, p. 471.

427. وقعة صفّين عن جندب الأزدي :

427. Waq`at Siffin, reporting from Jundub al-Azdi, who said:

لَمّا كانَ غَداةُ الخَميسِ لِسَبعٍ خَلَونَ مِن صَفَرٍ مِن سَنَةِ سَبعٍ وثَلاثينَ ،

“When it was the morning of Thursday, the seventh day of [the month of] Safar 37AH,

صَلّى عَلِيٌّ ، فَغَلَّسَ بِالغَداةِ ،

Ali prayed the morning prayer at the twilight after the daybreak.

ما رَأَيتُ عَلِيّا غَلَّسَ بِالغَداةِ أشَدَّ مِن تَغليسِهِ يَومَئِذٍ .

I had never seen ‘Ali praying (the morning prayer) at the twilight to this extent (of delay).

 ثُمَّ خَرَجَ بِالنّاسِ إلى أهلِ الشّامِ فَزَحَفَ إلَيهِم ،

Thereafter he advanced with the army towards the people of Syria.

وكانَ هُوَ يَبدَؤُهُم فَيَسيرُ إلَيهِم ،

He was the one who set on in advance before his companions and would march towards them.

فَإِذا رَأَوهُ وقَد زَحَفَ استَقبَلوهُ بِزُحوفِهِم .

When they (i.e. the syrians) saw him advancing, they confronted him with their advancement.”

وقعة صفّين : ص232 .

Waq`at Siffin, p. 232. [Concerning the occasion of naming of Laylat al-Harir (lit. night of howl, etc.) Allamah Majlisi said "It was indeed due to huge uproar ensuing from people who were fighting. It is‚ however, said that this naming was because of the doglike state of Mu‘awiyah from the aspect of compulsion and fright when the war had been intensified and the Imam’s army was at the verge of conquest. Harir is originally the howl or whining of a dog suffering from severe cold weather. Mir’at al-‘Uqul‚ vol. 15‚ p. 399.]

428. مروج الذهب :

428. Muruj al-Dhahab, relates:

كانَت لَيلَةُ الجُمُعَةِ ـ وهِيَ لَيلَةُ الهَريرِ ـ فَكانَ جُملَةُ مَن قَتَلَ عَلِيٌّ بِكَفِّهِ في يَومِهِ ولَيلَتِهِ خَمسَمِئَةٍ وثَلاثَةً وعِشرينَ رَجُلاً،

It was the Friday Eve or the night of al-Harir Ali killed five hundred and twenty-three men with his hand in one day and night.

أكثَرُهُم فِي اليَومِ ،

Most of them were killed during the day.

وذلِكَ أنَّهُ كانَ إذا قَتَلَ رَجُلاً كَبَّرَ إذا ضَرَبَ ،

That is because when he killed someone, he would exclaim “God is Greater;”

ولَم يَكُن يَضرِبُ إلّا قَتَلَ .

he would not strike except that he killed.

ذَكَرَ ذلِكَ عَنهُ مَن كانَ يَليهِ في حَربِهِ

This was mentioned by those who followed him in battle

ولا يُفارِقُهُ مِن وُلدِهِ وغَيرِهِم .

and did not leave him from amongst his children and others.”

مروج الذهب : ج2 ص399 .

Muruj al-Dhahab, vol. 2, p. 399.

429. الصراط المستقيم عن عمرو بن العاصـ يَومَ الهَريرِ ـ:

429. Al-Sirat al-Mustaqim, reporting from `Amr ibn al-As, who said: “The day of al-Harir!

لِلّهِ دَرُّ ابنِ أبي طالِبٍ ! ما كانَ أكثَرَهُ عِندَ الحُروبِ !

What a generous man is the son of Abi Talib!

ما آنَستُ أن أسمَعَ صَوتَهُ في أوَّلِ النّاسِ إلّا وسَمِعتُهُ في آخِرِهِم ،

I would hear his voice at the beginning of the army, even as I heard it at the end,

ولا فِي المَيمَنَةِ إلّا وسَمِعتُهُ فِي المَيسَرَةِ .

and I would hear it in the right wing, even as I heard it in the left.”

الصراط المستقيم : ج2 ص4 .

Al-Sirat al-Mustaqim, vol. 2, p. 4.

430. وقعة صفّين عن عمّار بن ربيعة :

430. Waq`at Siffin, reporting from `Ammar ibn Rabi`a, who said:

إنّ عَلِيّا قامَ خَطيبا ، فَحَمِدَ اللّهَ وأثنى عَلَيهِ ، ثُمَّ قالَ :

Ali stood up to deliver a sermon, so he praised God and lauded Him and then said:

أيُّهَا النّاسُ ! قَدَ بَلَغَ بِكُمُ الأَمرُ

O people! The affair has reached you

وبِعَدُوِّكُم ما قَد رَأَيتُم ،

and your enemy as you have seen;

ولَم يَبقَ مِنهُم إلّا آخِرُ نفَسٍ ،

all that remains of them is the last breath.

وإنَّ الاُمورَ إذا أقبَلَتِ اعتُبِرَ آخِرُها بِأَوَّلِها ،

When the affairs come forward, the end is gauged by the beginning.

وقَد صَبَرَ لَكُمُ القَومُ عَلى غَيرِ دينٍ حَتّى بَلَغنا مِنهُم ما بَلَغنا ،

Those people resisted you not on the basis of religion, and we have reached to such a situation with them.

وأنَا غادٍ عَلَيهِم بِالغَداةِ اُحاكِمُهُم إلَى اللّهِ عَزَّ وجَلَّ .

Tomorrow, early in the morning, I will go to them and judge them by God.

 فَبَلَغَ ذلِكَ مُعاوِيَةَ ،

When the news reached Mu`awiyah,

فَدَعاَعمرَو بنَ العاصِ ،

he summoned `Amr ibn al-As

فَقالَ : يا عَمرُو !

and said: O `Amr!

إنَّما هِيَ اللَّيلَةُ حَتّى يَغدُوَ عَلِيٌّ عَلَينا بِالفَيصَلِ ، فَما تَرى ؟

Indeed, this is the [last] night when Ali will come to us, so what is your opinion?

 قالَ : إنَّ رِجالَكَ لا يَقومونَ لِرِجالِهِ ،

He said: Indeed, your men cannot withstand his men,

ولَستَ مِثلَهُ ،

neither are you like him.

هُوَ يُقاتِلُكَ عَلى أمرٍ ،

He is fighting over an issue

وأنتَ تُقاتِلُهُ عَلى غَيرِهِ .

and you are fighting him over something else.

أنتَ تُريدُ البَقاءَ وهُوَ يُريدُ الفَناءَ ،

You desire to remain [alive] but he desires to annihilate himself [in the path of God].

وأهلُ العِراقِ يُخافونَ مِنكَ إن ظَفِرتَ بِهِم ،

The people of Iraq fear you if you are victorious over them,

وأهلُ الشّامِ لا يَخافونَ عَلِيّا إن ظَفِرَ بِهِم .

whereas the people of Syria do not fear Ali if he is victorious over them.

 ولكِن ألقِ إلَيهِم أمرا إن قَبِلوهُ اختَلَفوا ،

So propose to them something which if they accept it, they will differ,

وإن رَدّوهُ اختَلَفوا ؛

and if they reject, they will differ as well.

اُدعُهُم إلى كِتابِ اللّهِ حَكَما فيما بَينَكَ وبَينَهُم ؛

Invite them to the Book of God as arbitration between you and them,

فَإِنَّكَ بالِغٌ بِهِ حاجَتَكَ فِي القَومِ ؛

for indeed you will attain what you desire from them.

فَإِنّي لَم أزَل اُؤَخِّرُ هذَا الأَمرَ لِوَقتِ حاجَتِكَ إلَيهِ .

I never ceased to delay this issue until you are in need of it.

 فَعَرَفَ ذلِكَ مُعاوِيَةُ ،

Mu`awiyah understood

فَقالَ : صَدَقتَ .

and said: You have spoken the truth.”

وقعة صفّين : ص476 .

Waq`at Siffin, p. 476.

431. تاريخ اليعقوبي :

431. Tarikh al-Ya`qubi, relates:

زَحَفَ أصحابُ عَلِيٍّ وظَهَروا عَلى أصحابِ مُعاوِيَةَ ظُهورا شَديدا ،

“The companions of Ali advanced and overwhelmed the companions of Mu`awiyah,

حَتّى لَصِقوا بِهِ ،

until when they were close to him,

فَدَعا مُعاوِيَةُ بِفَرَسِهِ لِيَنجُوَ عَلَيهِ .

he called for his horse in order that he may flee.

 فَقالَ لَهُ عَمرُو بنُ العاصِ : إلى أينَ ؟

`Amr ibn al-As said: Where to?

 قالَ : قَد نَزَلَ ما تَرى ، فَما عِندَكَ ؟

He said: You see what has happened, so what do you say?

 قالَ : لَم يَبقَ إلّا حيلَةٌ واحِدَةٌ ؛

He said: There is only one trick left,

أن تَرفَعَ المَصاحِفَ ،

that we raise the Qur’ans

فَتَدعُوَهُم إلى ما فيها ، فَتَستَكِفَّهُم ،

and invite them to what is in it,

وتُكَسِّرَ مِن حَدِّهِم ،

which will break their resolve

وتَفُتَّ في أعضادِهِم .

and weaken their support.

 قالَ مُعاوِيَةُ : فَشَأنَكَ !

Mu`awiyah said: Do as you please!

فَرَفَعُوا المَصاحِفَ ،

He thus raised the Qur’ans

ودَعَوهُم إلَى التَّحَكُّمِ بِما فيها ،

and invited them to arbitration according to what is in it.

وقالوا : نَدعوكُم إلى كِتابِ اللّهِ .

They said: We invite you to [judge by] the Book of God.

 فَقالَ عَلِيٌّ : إنَّها مَكيدَةٌ ،

Ali said: This is a conspiracy;

ولَيسوا بِأَصحابِ قُرآنٍ .

they are not of the people of the Qur’an.

 فَاعتَرَضَ الأَشعَثُ بنُ قَيسٍ الكِندِيُّ ـ وقَد كانَ مُعاوِيَةُ استَمالَهُ ،

However, al-Ash`ath ibn Qays al-Kindi objected - Mu`awiyah had already attracted him,

وكَتَبَ إلَيهِ ودَعاهُ إلى نَفسِهِ ـ

wrote to him and invited him to come to him –

فَقالَ : قَد دَعَا القَومُ إلَى الحَقِّ !

and said: They have invited us to the truth.

 فَقالَ عَلِيٌّ عليه السلام : إنَّهُم إنَّما كادوكُم ، وأرادوا صَرفَكُم عَنهُم .

Ali said: They have conspired against you and desired to keep you away from them.

 فَقالَ الأَشعَثُ : وَاللّهِ ، لَئِن لَم تُجِبهُمُ انصَرَفتُ عَنكَ .

Al-Ash`ath said: By God, if you do not answer them [favourably], I would distance myself from you.

 ومالَتِ اليَمانِيَّةُ مَعَ الأَشعَثِ ،

When the Yemenites had inclined towards al-Ash`ath,

فَقالَ الأَشعَثُ : وَاللّهِ ، لَتُجيبَنَّهُم إلى ما دَعَوا إلَيهِ ،

he said: By God, you will answer them to what they have invited you,

أو لَنَدفَعَنَّكَ إلَيهِم بِرُمَّتِكَ .

or I will surrender you to them.”

تاريخ اليعقوبي : ج2 ص188 .

Tarikh al-Ya`qubi, vol. 2, p. 188.

432. مروج الذهبـ بَعدَ ذِكرِ رَفعِ المَصاحِفِ ـ:

432. Muruj al-Dhahab, relates, after mentioning the raising of the Qur’ans:

فَلَمّا رَأى كَثيرٌ مِن أهلِ العِراقِ ذلِكَ ، قالوا :

“When most of the people of Iraq saw that, they said:

نُجيبُ إلى كِتابِ اللّهِ ونُنيبُ إلَيهِ ،

We will respond to the [ruling of the] Book of God and resort to it.

وأحَبَّ القَومُ المُوادَعَةَ

The people liked reconciliation.

وقيلَ لِعَلِيٍّ : قَد أعطاكَ مُعاوِيَةُ الحَقَّ ،

It was said to Ali: Mu`awiyah has indeed presented to you the truth;

ودَعاكَ إلى كِتابِ اللّهِ ،

he has invited you to the Book of God,

فَاقبَل مِنهُ ،

so accept it from him.

وكانَ أشَدَّهُم في ذلِكَ اليَومِ الأَشعَثُ بنُ قَيسٍ ،

Al-Ash`ath ibn Qays was the stubbornest.

فَقالَ عَلِيٌّ :

Ali said:

أيُّهَا النّاسُ !

O people!

إنَّهُ لَم يَزَل مِن أمرِكُم ما اُحِبُّ حَتّى قَرَحَتكُمُ الحَربُ ،

I never ceased to enjoy your affairs until the war exhausted you.

وقَد وَاللّهِ أخَذَت مِنكُم وتَرَكَت ،

By God, it has engrossed you and left [its effects on you].

وإنّي كُنتُ بِالأَمسِ أميرا ،

Yesterday I was the Commander,

فَأَصبَحتُ اليَومَ مَأمورا ،

but today I have become commanded.

وقَد أحبَبتُمُ البَقاءَ .

You prefer to remain [alive].”

مروج الذهب : ج2 ص400 .

Muruj al-Dhahab, vol. 2, p. 400.

433. وقعة صفّين عن إبراهيم بن الأشترـ في بَيانِ ماجَرى بَعدَ رَفعِ المَصاحِفِ ـ:

433. Waq`at Siffin, reporting from Ibrahim al-Ashtar, who said concering what happened after the raising of the Qur’ans;

قالَ الأَشترُ : يا أميرَ المُؤمِنينَ !

Al-Ashtar said: “O Commander of the Faithful!

احمِلِ الصَّفَّ عَلَى الصَّفِّ يُصرَعِ القَومُ .

Engage one row with another row, until they collapse [to the ground].

فَتَصايَحوا :

They began to shout to one another:

إنَّ عَلِيّا أميرَ المُؤمِنينَ قَد قَبِلَ الحُكومَةَ ،

 ‘Indeed, Ali, the Commander of the Faithful,

ورَضِيَ بِحُكمِ القُرآنِ ،

has accepted the arbitration

ولَم يَسَعهُ إلّا ذلِكَ .

and is pleased with the ruling of the Qur’an’.

 قالَ الأَشتَرُ :

Al-Ashtar said:

إن كانَ أميرُ المُؤمِنينَ قَد قَبِلَ ورَضِيَ بحِكُمِ القُرآنِ ،

If the Commander of the Faithful is pleased with the ruling of the Qur’an,

فَقَد رَضيتُ بِما رَضِيَ أميرُ المُؤمِنينَ .

I am pleased with what the Commander of the Faithful is pleased with.

 فَأَقبَلَ النّاسُ يَقولونَ :

People began to say:

قَد رَضِيَ أميرُ المُؤمِنينَ ،

‘The Commander of the Faithful is pleased.

قَد قَبِلَ أميرُ المُؤمِنينَ ،

Indeed, the Commander of the Faithful has accepted [the ruling of the Qur’an]’.

وهُوَ ساكِتٌ ،

Howerver he remained silent,

لا يَبَضُّ بِكَلِمَةٍ ،

not uttering a word,

مُطرِقٌ إلَى الأَرضِ .

with his head to the ground [hung in sorrow].”

وقعة صفّين : ص492 .

Waq`at Siffin, p. 492.

434. الفتوح :كانَ مُعاوِيَةُ بَعدَ ذلِكَ [أي بَعدَ خِتامِ الحَربِ] يَقولُ :

434. Al-Futuh, relates: Mu`awiyah, after the war ended, would say:

وَاللّهِ ، لَقَد رَجَعَ عَنِّي الأَشتَرُ يَومَ رَفعِ المَصاحِفِ ،

“By God, al-Ashtar retreated from me the day the Qur’ans was raised

وأنَا اُريدُ أن أسأَلَهُ أن يَأخُذَ لِيَ الأَمانَ مِن عَلِيٍّ .

when I wanted to ask of him security and safety from Ali.

وقَد هَمَمتُ ذلِكَ اليَومَ بِالهَرَبِ ،

On that day I decided to flee,

ولكِن ذَكَرتُ قَولَ عَمرِو بنِ الإِطنابَةِ حَيثُ يَقولُ :

but I remembered the word of `Amr ibn al-Itnabah when he says:

أبَت لي عِفَّتي وأبى بَلائي              وأخذِي الحَمدِ بِالثَّمنِ الرَّبيحِ

My chastity and trial prevented me, As my merit of praise for a profitable price.”

الفتوح : ج3 ص188 .

Al-Futuh, vol. 3, p. 188.

435. وقعة صفّين عن إبراهيم بن الأشتر:

435. Waq`at Siffin, reporting from Ibrahim al-Ashtar, who said:

 بَعَثَ مُعاوِيَةُ أبَا الأَعوَرِ السَّلَمِيَّ عَلى بِرذَونٍ أبيَضَ ،

“Mu`awiyah sent Abu al-A`awar al-Salami on a white horse.

فَسارَ بَينَ الصَّفَّينِ ؛

He rode between the two armies,

صَفِّ أهلِ العِراقِ وصَفِّ أهلِ الشّامِ ،

the people of Iraq and the people of Syria,

وَالمُصحَفُ عَلى رَأسِهِ وهُوَ يَقولُ :

with the Qur’an on his head, saying:

كِتابُ اللّهِ بَينَنا وبَينَكُم .

‘The Book of God is between us and you.

فَأَرسَلَ مُعاوِيَةُ إلى عَلِيٍّ :

Mu`awiyah then sent [a message] to Ali:

إنَّ الأَمرَ قَد طالَ بَينَنا وبينَكَ ،

Indeed, this affair has kept on between you and us.

وكُلُّ واحِدٍ مِنّا يَرى أنَّهُ عَلَى الحَقِّ فيما يَطلُبُ مِن صاحِبِهِ ،

Each one of us sees that he is right concering what he demands from his companion,

ولَن يُعطِيَ واحِدٌ مِنَّا الطّاعَةَ لِلآخَرِ ،

and none of us will obey the other.

وقَد قُتِلَ فيما بَينَنا بَشَرٌ كَثيرٌ ،

Indeed, many people have been killed amongst us.

وأنَا أتَخَوَّفُ أن يَكونَ ما بَقِيَ أشَدَّ مِمّا مَضى ،

I fear that what remains will be worst than what has passed,

وإنّا سَوفَ نُسأَلُ عَن ذلِكَ المَوطِنِ ،

and we will be questioned about this.

ولا يُحاسَبُ بِهِ غَيري وغَيرُكَ ،

Nobody will be accountable for this except you and me.

فَهَل لَكَ في أمرٍ لَنا ولَكَ فيهِ حَياةٌ وعُذرٌ وبَراءَةٌ ،

Are you in favour of that wherein there is life, excuse, innocence,

وصَلاحٌ لِلاُمَّةِ ،

well-being for the Community,

وحَقنٌ لِلدِّماءِ ،

prevention of blood shedding,

واُلفَةٌ لِلدّينِ ،

harmony between the [followers of the] religion

وذَهابٌ لِلضَّغائِنِ وَالفِتَنِ ؛

and of removal of hatred and turmoil?

أن يُحَكَّمَ بَينَنا وبَينَكَ حَكَمانِ رَضِيّانِ ؛

Let two arbitrators arbitrate between us and you,

أحدُهُما مِن أصحابي ،

one of them of my companions

وَالآخَرُ مِن أصحابِكَ ؛

and the other of your companions.

فَيَحكُمانِ بِما في كِتابِ اللّهِ بَينَنا ؛

They would rule according to what is in the Book of God between us.

فَإِنَّهُ خَيرٌ لي ولَكَ ،

Indeed, it is better for you and me

وأقطَعُ لِهذِهِ الفِتَنِ .

and most decisive in dealing with these trials.

فَاتَّقِ اللّهَ فيما دُعيتَ لَهُ ،

Be wary of God concerning what I have invited you to.

وَارضَ بِحُكمِ القُرآنِ إن كُنتَ مِن أهلِهِ .

Be pleased with the ruling of the Qur’an if you are of its folk.

وَالسَّلامُ .

That’s all. ’ ”

وقعة صفّين : ص493 .

Waq`at Siffin, p. 493.

436. وقعة صفّين عن إبراهيم بن الأشترـ بَعدَ ذِكرِ كِتابِ مُعاوِيَةَ لِلإِمامِ عليه السلام ـ:

436. Waq`at Siffin, reporting from Ibrahim al-Ashtar, who said after mentioning the letter of Mu`awiyah to the Imam:

فَكَتَبَ إلَيهِ عَلِيُّ بنُ أبي طالِبٍ :

“Ali ibn Abi Talib wrote to him:

مِن عَبدِ اللّهِ عَلِيٍّ أميرِ المُؤمِنينَ

‘From the servant of God, Ali, the Commander of the Faithful,

إلى مُعاوِيَةَ بنِ أبي سُفيانَ .

to Mu`awiyah ibn Abu Sufyan.

 أمّا بَعدُ ؛ فَإِنَّ أفضَلَ ما شَغَلَ بِهِ المَرءُ نَفسَهُ

Indeed, the best thing a person may occupy himself with

اتِّباعُ ما يَحسُنُ بِهِ فِعلُهُ ،

is to follow that performance of which is to his advantage,

ويُستَوجَبُ فضَلُهُ ،

that which brings him honour

ويَسلَمُ مِن عَيبِهِ .

and is saved from its fault.

وإنَّ البَغيَ وَالزّورَ يُزرِيانِ بِالمَرءِ في دينِهِ ودُنياهُ ،

Indeed, transgression and falsehood degrade a person in his religion and his world

ويُبدِيانِ مِن خَلَلِهِ عِندَ مَن يُغنيهِ مَا استَرعاهُ اللّهُ ما لا يُغني عَنهُ تَدبيرُهُ .

and expose his faults.

 فَاحذَرِ الدُّنيا ؛

Beware of this world,

فَإِنَّهُ لا فَرَحَ في شَيءٍ وَصَلتَ إلَيهِ مِنها .

for there is no delight in which that you have achieved through it [the world].

ولَقَد عَلِمتَ أنَّكَ غَيرُ مُدرِكٍ ما قُضِيَ فَواتُهُ .

Indeed, you know that you will not attain that which is bound to pass [you].

وقَد رامَ قَومٌ أمرا بِغَيرِ الحَقِّ ؛ فَتَأَوَّلوا عَلَى اللّهِ تَعالى ،

A people desired something through falsehood and attributed it to God,

فَأَكذَبَهُم ومَتَّعَهُم قَليلاً ،

so God denied them and provided for them for a while,

ثُمَّ اضطَرَّهُم إلى عَذابٍ غَليظٍ .

and then He drove them toward a harsh punishment.

فَاحذَر يَوما يَغتَبِطُ فيهِ مَن أحمَدَ عاقِبَةَ عَمَلِهِ ،

Beware of a day wherein one would be delighted if the outcome of his actions were praiseworthy

ويَندَمُ فيهِ مَن أمكَنَ الشَّيطانَ مِن قِيادِهِ ولَم يُحادَّهُ ،

and one would regret if he permitted Satan to direct him,

فَغَرَّتهُ الدُّنيا وَاطمَأَنَّ إلَيها .

so this world deceived him and he was content with it.

ثُمَّ إنَّكَ قَد دَعَوتَني إلى حُكمِ القُرآنِ ؛

Moreover you invited me to judge by the Qur’an,

ولَقَد عَلِمتُ أنَّكَ لَستَ مِن أهلِ القُرآنِ ،

when I know that you are not of the folk of the Qur’an,

ولَستَ حُكمَهُ تُريدُ ،

nor do you want its judgement.

وَاللّهُ المُستَعانُ .

God is the Helper.

وقَد أجَبنَا القُرآنَ إلى حُكمِهِ ،

Indeed, we have accepted the judgement of the Qur’an

ولَسنا إيّاكَ أجَبنا .

and have not accepted your invitation.

ومَن لَم يَرضَ بِحُكمِ [القُرآنِ] فَقَد ضَلَّ ضَلالاً بَعيدا .

Whoever is not pleased with the judgement of the Qur’an has indeed gone far astray.”

وقعة صفّين : ص493 .

Waq`at Siffin, p. 493.

437. الإمام على عليه السلامـ مِن كَلامِهِ عليه السلام حينَ رَجَعَ أصحابُهُ عَنِ القِتالِ بِصِفّينَ ،

437. Imam Ali (AS) said, when his companions retreated from fighting at the battle of Siffin

لَمَّا اغتَرَّهُم مُعاوِيَةُ بِرَفعِ المَصاحِفِ ـ:

after Mu`awiyah had deceived them by raising the Qur’ans:

لَقَد فَعَلتُم فَعلَةً ضَعضَعَت مِنَ الإِسلامِ قُواهُ ،

“You have committed an action which has pulled down the power of Islam,

وأسقَطَت مُنَّتَهُ ،

reduced its strength

وأورَثَت وَهنا وذِلَّةً .

and bequeathed [it] weakness and humiliation.

لَمّا كُنتُم الأَعلَينَ ،

When you were successful,

وخافَ عَدُوُّكُمُ الاِجتِياحَ ، وَاستَحَرَّ بِهِمُ القَتلُ ،

and your enemy was afraid of being destroyed,

ووَجَدوا ألَمَ الجِراحِ ؛

and they felt the pain of wounds,

رَفَعُوا المَصاحِفَ ودَعَوكُم إلى ما فيها

they raised the copies of the Qur’an and called you to [accept] what is in it, in order to control your anger and calm you,

لِيَفثَؤوكُم عَنهُم ،

so that they might turn you away from themselves

ويَقطَعُوا الحَربَ فيما بَينَكُم وبَينَهُم ،

and bring to an end the battle between you and them

ويَتَرَبَّصوا بِكُم رَيبَ المَنونِ خَديعَةً ومَكيدَةً .

and that they might cause the suspicion of death to lie in wait for you out of deception and trickery.

فَما أنتُم إن جامَعتُموهُم عَلى ما أحَبّوا ،

What have you done? You have agreed to what they desired

وأعطَيتُموهُمُ الَّذي سَأَلوا إلّا مَغرورونَ .

and have given it to men of rrogance.

وَايمُ اللّهِ ، ما أظُنُّكُم بَعدَها مُوافِقي رُشدٍ ،

I swear by God that you would never resort to guidance

ولا مُصيبي حَزمٍ .

or reach any determination.”

الإرشاد : ج 1 ص 268 .

Al-Irshad, vol. 1, p. 268.

438. الإمام الباقر عليه السلام :

438. Imam al-Baqir (AS) said,

لَمّا أرادَ النّاسُ عَلِيّا عَلى أن يَضَعَ حَكَمَينِ

when the people requested from Ali to appoint the arbitrators,

قالَ لَهُم عَلِيٌّ :

he said to them:

إنَّ مُعاوِيَةَ لَم يَكُن لِيَضَعَ لِهذَا الأَمرِ أحَدا هُوَ أوثَقُ بِرَأيِهِ ونَظَرِهِ مِن عَمرِو بنِ العاصِ ،

 “Indeed, Mu`awiyah will not appoint for this issue one who is most trustworthy in his opinion and view than `Amr ibn al-As.

وإنَّهُ لا يَصلُحُ لِلقُرَشِيِّ إلّا مِثلُهُ ،

Nobody is appropriate for a Qurayshite but his equal,

فَعَلَيكُم بِعَبدِ اللّهِ بنِ عَبّاسٍ فَارموهُ بِهِ ؛

so make use of `Abdullah ibn Abbas (to defeat ‘Amr).

فَإِنَّ عَمرا لا يَعقِدُ عُقدَةً إلّا حَلَّها عَبدُ اللّهِ ،

For `Amr would not tie a knot but that `Abdullah ibn Abbas is able to untie it,

ولا يَحُلُّ عُقدَةً إلّا عَقَدَها ،

nor would he untie a knot but that `Abdullah ibn Abbas is able to tie it.

ولا يُبرِمُ أمرا إلّا نَقَضَهُ ،

He would not conclude something but that he refuts it,

ولا يَنقُضُ أمرا إلّا أبرَمَهُ .

nor would he refute something but that he concludes it.

 فَقالَ الأَشعَثُ : لا وَاللّهِ ، لا يَحكُمُ فيها مُضَرِيّانِ حَتّى تَقومَ السّاعَةُ ،

Al-Ash`ath said: Nay, by God. Two members of [the tribe of] Muzar shall not judge in it until the Last Hour you should,

ولكِنِ اجعَلهُ رَجُلاً مِن أهلِ اليَمنِ

appoint (instead) a man from the people of Yemen,

إذ جَعَلوا رَجُلاً مِن مُضَرَ .

as they have appointed a man from Muzar.

 فَقالَ عَلِيٌّ : إنّي أخافُ أن يُخدَعَ يَمَنِيُّكُم ؛

Ali said: Indeed, I fear that your Yemenite will be deceived,

فَإِنَّ عَمرا لَيسَ مِنَ اللّهِ في شَيءٍ إذا كانَ لَهُ في أمرٍ هوىً .

for indeed `Amr does not fear God at all, when he has a desire for something.

 فَقالَ الأَشعَثُ :

Al-Ash`ath said:

وَاللّهِ ، لِأَن يَحكُما بِبَعضِ مانَكرَهُ ،

By God, if they [both of them] pass judgement with that which we dislike

وأحَدُهُما مِن أهلِ اليَمنِ ،

when one of them is of the people of Yemen,

أحَبُّ إلَينا مِن أن يَكونَ بَعضُ ما نُحِبُّ في حُكمِهِما

it will be dearer than they should pass judgement that which we like when

وهُما مُضَرِيّانِ .

and they are both from Muzar.”

وقعة صفّين : ص500 .

Waq`at Siffin, p. 500.

439. تاريخ الطبري عن فضيل بن خديج الكنديـ في وَثيقَةِ التَّحكيمِ ـ:

439. Tarikh al-Tabari, reporting from Fuzayl ibn Khadij al-Kandi, who said concerning the arbitration document:

كانَ الكِتابُ في صَفَرٍ

“It was written in the month of Safar.

والأَجَلُ رَمَضانُ إلى ثَمانِيَةِ أشهُرٍ ،

The term specified for the arbitrators to meet would be the month of Ramazan,

إلى أن يَلتَقِيَ الحَكَمانِ .

that is after eight months.

 ثُمَّ إنَّ النّاسَ دَفَنوا قَتلاهُم ،

Therafter the people buried their dead,

وأمَرَ عَلِيٌّ الأَعوَرَ فَنادى فِي النّاسِ بِالرَّحيلِ .

and Ali commanded al-A`awar to call the people for departure.”

تاريخ الطبري : ج5 ص59 .

Tarikh al-Tabari, vol. 5, p. 59.

440. تاريخ الطبري عن عُمارة بن ربيعة الجرمي :

440. Tarikh al-Tabari, reporting from `Umarah ibn Rabi`a al-Jurmi, who said:

لَمّا كُتِبَتِ الصَّحيفَةُ دُعِيَ لَهَا الأَشتَرُ

When the document was written, al-Ashtar was called,

فَقالَ : لا صَحِبَتني يَميني

and he said: ‘May my right [hand] not accompany me,

ولا نَفَعَتني بَعدَها شِمالي

nor my left [hand] benefit me thereafter,

إن خُطَّ لي في هذِهِ الصَّحيفَةِ اسمٌ عَلى صُلحٍ ولا مُوادَعَةٍ ،

if my name is mentioned in this document for reconciliation or peace.

أ وَلَستُ عَلى بَيِّنَةٍ مِن رَبّي ومِن ضَلالِ عَدُوّي ؟

Do I not have clear evidence from my Lord [concerning the truthfulness of my position] and the falsehood of my enemy?

أ ولَستُم قَد رَأَيتُمُ الظَّفَرَ لَو لَم تُجمِعوا عَلَى الجَورِ ؟

Did you not witness the victory unless you agreed on transgression?’

 فَقالَ لَهُ الأَشعَثُ بنُ قَيسٍ :

Al-Ash`ath ibn Qais said to him:

إنَّكَ وَاللّهِ ، ما رَأَيتَ ظَفَرا ولا جَورا ،

‘Indeed, by God, you have neither seen victory nor transgression;

هَلُمَّ إلَينا فَإنَّهُ لا رَغبَةَ بِكَ عَنَّا .

join us [in the reconciliation], for you do not dislike us.’

فَقالَ : بَلى وَاللّهِ ، لَرَغبَةٌ بي عَنكَ فِي الدُّنيا لِلدُّنيا وَالآخِرَةِ لِلآخِرَةِ ،

He said: ‘Nay, by God. I do dislike you in this world for this world and in the hereafter for the hereafter.

ولَقَد سَفَكَ اللّهُ عَزَّ وجَلَّ بِسَيفي هذا دِماءَ رِجالٍ

Indeed, God has, with this sword of mine, spilled the blood of men,

ما أنتَ عِندي خَيرٌ مِنهُم ولا أحرَمُ دَما .

and you are not in my sight better than them nor is your blood more sacred.’

 قالَ عُمارَةُ : فَنَظَرتُ إلى ذلِكَ الرَّجُلِ

`Umara said: I looked at that man,

وكَأَنَّما قُصِعَ عَلى أنفِهِ الحُمَمُ ـ يَعنِي الأَشعَثَ ـ .

and it was as if lava were poured on his nose.”

 تاريخ الطبري : ج5 ص54 .

Tarikh al-Tabari, vol. 5, p. 54.

441. مروج الذهب :

441. Muruj al-Dhahab, relates:

لَمّا وَقَعَ التَّحكيمُ تَباغَضَ القَومُ جَميعا ،

 “When the arbitration concluded, all the people were averse.

وأقبَلَ بَعضُهُم يَتَبَرَّأُ مِن بَعضٍ :

Some of them began to disassociate themselves from the others,

يَتَبَرَّأُ الأَخُ مِن أخيهِ ،

a brother disassociating himself from his brother

وَالاِبنُ مِن أبيهِ ،

and a son disassociating himself from his father.

وأمَرَ عَلِيٌّ بِالرَّحيلِ ،

Ali commanded men to depart,

لِعِلمِهِ بِاختِلافِ الكَلِمَةِ ، وتَفاوُتِ الرَّأيِ ،

because he knew of the difference in opinions

وعَدمِ النِّظامِ لِاُمورِهِم ،

and the confusion in affairs.

وما لَحِقَهُ مِنَ الخِلافِ مِنهُم ،

The arbitration increased the differences

وكَثُرَ التَّحكيمُ في جَيشِ أهلِ العِراقِ ،

within the army of the people of Iraq.

وتَضارَبَ القَومُ بِالمَقارِعِ ونِعالِ السُّيوفِ ،

They would hit one another with whips and the sheaths of swords,

وتَسابّوا ،

curse one another,

ولامَ كُلُّ فَريقٍ مِنهُمُ الآخَرَ في رَأيِهِ .

every group blaming the other for its opinion.

 وسارَ عَلِيٌّ يَؤُمَّ الكوفَةَ ،

Ali left in the direction of Kufah

ولَحِقَ مُعاوِيَةُ بِدِمَشقَ مِن أرضِ الشّامِ وفَرَّقَ عَساكِرَهُ ،

and Mu`awiyah returned to Damascus in Syria after he disbanded his army,

فَلَحِقَ كُلُّ جُندٍ مِنهُم بِبَلَدِهِ .

so every soldier returned to his city.”

مروج الذهب : ج2 ص405 .

Muruj al-Dhahab, vol. 2, p. 405.

442. الإمام عليّ عليه السلامـ لَمّا قالَ لَهُ رَجُلٌ مِن أصحابِهِ :

442. Imam Ali (AS) said, when one of his companions said to him:

نَهَيتَنا عَنِ الحُكومَةِ ،

“You prevented us from arbitration

ثُمَّ أمَرتَنا بِها ،

and then commanded us to commit to it,

فَلَم نَدرِ أيُّ الأَمرَينِ أرشَدُ ؟ ـ:

so we did not know which one of it was more upright:

هذا جَزاءُ مَن تَرَكَ العُقدَةَ !

“This is the requital of one who breaks the pledge.

أما وَاللّهِ لَو أنّي حينَ أمَرتُكُم بِهِ

By God, if I commanded you,

حَمَلتُكُم عَلَى المَكروهِ الَّذي يَجعَلُ اللّهُ فيهِ خَيرا ،

I would lead you to that in which God will place it good.

فَإِنِ استَقَمتُم هَدَيتُكُم ،

If you had been steadfast, I would have guided you;

وإنِ اعوَجَجتُم قَوَّمتُكُم ،

if you had been bent, I would have straightened you,

وإن أبَيتُم تَدارَكتُكُم ـ لَكانَتِ الوُثقى .

and if you had refused I would have rectified you.

ولكِن بِمَن ، وإلى مَن ؟

But with whom and to whom?

اُريدُ أن اُداوِيَ بِكُم وأنتُم دائي ؛

I desire to treat myself through you when you are my disease,

كَناقِشِ الشَّوكَةِ بِالشَّوكَةِ

like the extractor of the thorn, with the thorn

وهُوَ يَعلَمُ أنَّ ضَلعَها مَعَها !

when he knows that the thorn bends towards itself.

اللّهُمَّ قَد مَلَّت أطِبّاءُ هذَا الدَّاءِ الدَّوِيِّ ،

O God, the physicians have despaired of this fatal ailment

وكَلَّتِ النَّزَعَةُ بِأشطانِ الرَّكِيِّ !

and water-drawers have become tired with the rope of this well.

 أينَ القَومُ الَّذينَ دُعوا إلَى الإِسلامِ فَقَبِلوهُ ،

Where are those who were invited to Islam and accepted it?

وقَرَؤُوا القُرآنَ فَأَحكَموهُ ،

They read the Qur’an and acted according to it.

وهِيجوا إلَى الجِهادِ

They were exhorted to fight,

فَوَلِهوا وَلَهَ اللِّقاحِ إلى أولادِها ،

and they leapt [towards it] as the she-camels leap towards their young.

وسَلَبُوا السُّيوفَ أغمادَها ،

They took their swords out of the sheaths

وأخَذوا بِأَطرافِ الأَرضِ زَحفا زَحفا ، وصَفّا صَفّا .

and went forth in groups and rows.

بَعضٌ هَلَكَ ، وبَعضٌ نَجا .

Some of them perished and some survived.

لا يُبَشَّرونَ بِالأَحياءِ ،

They do not rejoice with [the news of] survival,

ولا يُعَزَّونَ عَنِ المَوتى .

nor do they get condoled about the dead.

مُرْهُ العُيونِ مِنَ البُكاءِ ،

Their eyes have turned white with weeping.

خُمصُ البُطونِ مِنَ الصِّيامِ ،

Their bellies are emaciated because of fasting.

ذُبلُ الشِّفاهِ مِنَ الدُّعاءِ ،

Their lips are dry because of [constant] praying.

صُفرُ الأَلوانِ مِنَ السَّهَرِ ،

Their colour is pale because of wakefulness.

عَلى وُجوهِهِم غَبَرَةُ الخاشِعينَ .

Their faces bear the dust of God-fearing.

 اُولئِكَ إخوانِيَ الذّاهِبونَ .

These are my comrades who have departed.

فَحَقٌّ لَنا أن نَظمَأَ إلَيهِم ،

We should be justified if we feel eager for them

ونَعَضَّ الأَيدِيَ عَلى فِراقِهِم .

and bite our hands in their separation.

إنَّ الشَّيطانَ يُسَنِّي لَكُم طُرُقَهُ ،

Indeed, Satan has made his ways easy for you

ويُريدُ أن يَحُلَّ دينَكُم عُقدَةً عُقدَةً ،

and desires to unravel the knots of religion one by one

ويُعطِيَكُم بِالجَماعَةِ الفُرقَةَ ،

and to cause division among you in place of unity and,

وبِالفُرقَةِ الفِتنَةَ ،

through division, create confusion.

فَاصدِفوا عَن نَزَغاتِهِ ونَفَثاتِهِ ،

Keep away from his evil whisperings and enchantments

وَاقبَلُوا النَّصيحَةَ مِمَّن أهداها إلَيهِم ،

and accept good advice of one who offers it to you

وَاعقِلوها عَلى أنفُسِكُم .

and comprehend it in your minds.”

نهج البلاغة : الخطبة 121 .

Nahj al-Balagha, Sermon 121.

443. تاريخ الطبري عن عمارة بن ربيعةـ

443. Tarikh al-Tabari, reporting from `Umara ibn Rabi`a al-Jurmi, who said,

في صِفَةِ أصحابِ الإِمامِ عليه السلام ـ:

concerning the qualities of the companions of the Imam (AS):

خَرَجوا مَعَ عَلِيٍّ إلى صِفّينَ وهُم مُتَوادّونَ أحِبّاءُ ،

“They set forth with Ali to Siffin when they were friends and loving to one another,

فَرَجَعوا مُتَباغِضينَ أعداءَ ،

but they returned hating one another as enemies.

ما بَرِحوا مِن عَسكَرِهِم بِصِفّينَ حَتّى فَشا فيهِمُ التَّحكيمُ،

They were still in their camps at Siffin, when the affair of the arbitration had spread amongst them.

ولَقَد أقبَلوا يَتَدافَعونَ الطَّريقَ كُلَّهُ ويَتَشاتَمونَ ويَضطَرِبونَ بِالسِّياطِ .

So they began to fight one another through revile and lashing.

يَقولُ الخَوارِجُ : يا أعداءَ اللّهِ !

The Kharijites were saying: ‘O enemies of God!

أدهَنتُم في أمرِ اللّهِ عَزَّ وجَلَّ وحَكَّمتُم !

You were compromising concerning the affair of God and you agreed on the arbitration!’

وقالَ الآخِرونَ : فارَقتُم إمامَنا ، وفَرَّقتُم جَماعَتَنا .

Others said: ‘You have deviated from our Imam and divided our group.’

 فَلَمّا دَخَلَ عَلِيٌّ الكوفَةَ لَم يَدخُلوا مَعَهُ حَتّى أتَوا حَرَوراءَ ، (حَرَوْراء : قرية بظاهر الكوفة، وقيل : موضع على ميلين منها، نزل به الخوارج الذين خالفوا علي بن أبي طالب رضى الله عنه فنسبوا إليها، معجم البلدان : ج2 ص245).

When Ali entered Kufah, they did not enter with him, until they arrived at Harura’ [A village on the outskirts of Kufah].

فَنَزَلَ بِها مِنهُمُ اثنا عَشَرَ ألفا ،

They arrived at it with twelve thousand men.

ونادى مُناديهِم : إنَّ أميرَ القِتالِ شَبَثُ بنُ رِبعِيٍّ التَّميمِيُّ ،

Their caller declared: Indeed, the leader of fighting is Shabath ibn Rib`i al-Tamimi,

وأميرَ الصَّلاةِ عبَدُ اللّهِ بنُ الكَوّاءِ اليَشكُرِيُّ ،

and the leader of prayer is `Abdullah ibn al-Kawwa’ al-Yashkuri.

وَالأَمرُ شورى بَعدَ الفَتحِ ،

[Our] affair will be determined by consultation;

وَالبَيعَةُ لِلّهِ عَزَّ وجَلَّ ،

the allegiance is to God;

وَالأَمرُ بِالمَعروفِ وَالنَّهيُ عَنِ المُنكَرِ . . .

we shall enjoin good and forbid evil.

ولَمّا قَدِمَ عَلِيٌّ الكوفَةَ وفارَقَتهُ الخَوارِجُ

When Ali entered Kufah, and the Kharijites dispersed from him,

وثَبَتَ إلَيهِ الشّيعَةُ فَقالوا :

the Shi`ah remained loyal and said:

في أعناقِنا بَيعَةٌ ثانِيَةٌ ؛

On our necks is a second allegiance;

نَحنُ أولياءُ مَن والَيتَ ،

we befriend those who you befriend

وأعداءُ مَن عادَيتَ .

and show enmity to those to whom you show enmity.

فَقالَتِ الخَوارِجُ :

The Kharijites said:

اِستَبَقتُم أنتُم وأهلُ الشّامِ إلَى الكُفرِ كفرَسَي رِهانٍ ؛

You and the people of Syria have raced to disbelief like a racehorse.

بايَعَ أهلُ الشّامِ مُعاوِيَةَ عَلى ما أحَبّوا وكَرِهوا ،

The people of Syria pledged allegiance to Mu`awiyah over what they like and dislike;

وبايَعتُم أنتُم عَلِيّا عَلى أنَّكُم أولياءُ مَن والى وأعداءُ مَن عادى !

you pledged allegiance to Ali on the [basis] that you befriend him whom he befriends and show enemty to him to whom he shows enmity.

فَقالَ لَهُم زِيادُ بنُ النَّضرِ :

Ziyad ibn al-Nazr said to them:

وَاللّهِ ما بَسَطَ عَلِيٌّ يَدَهُ

By God, Ali did not stretch his hand [for allegiance]

فَبايَعناهُ قَطُّ

and we did not pledge allegiance

إلّا عَلى كِتابِ اللّهِ عَزَّوجَلَّ وسُنَّةِ نَبِيِّهِ صلى الله عليه و آله

except on the basis of the Book of God and the Prophetic traditions;

ولكِنَّكُم لَمّا خالَفتُموهُ جاءَتهُ شيعَتُهُ

but when you opposed him, then his Shi`ah came to him

فَقالوا : نَحنُ أولِياءُ مَن والَيتَ ،

and said: We befriend those whom you befriend

وأعداءُ مَن عادَيتَ ،

and show enmity to those whom you show enmity to.

ونَحنُ كَذلِكَ وهُوَ عَلَى الحَقِّ وَالهُدى ،

He is on truth and guidance.

ومَن خالَفَهُ ضالٌّ مُضِلٌّ .

Whoever opposes him is misguided and misguiding.”

تاريخ الطبري : ج5 ص63 و 64 .

Tarikh al-Tabari, vol. 5, p. 63 & 64.

444. الطرائف عن أبي رافع :

444. Al-Tara’if, reporting from Abi Rafi`, who said:

لَمّا أحضَرَني أميرُ المُؤمِنينَ عليه السلام وقَد وَجَّهَ أبا موسَى الأَشعَرِيَّ

“When the Commander of the Faithful (AS) summoned me, he had already sent for Abu Musa al-Ash`ari

فَقالَ لَهُ : اُحكُم بِكِتابِ اللّهِ ولا تُجاوِزهُ ،

and said to him: ‘Judge according to the Book of God, and do not transgress it.’

فَلَمّا أدبَرَ قالَ : كَأَنّي بِهِ وقَد خُدِعَ .

When he turned away, he [Ali ] said: ‘It looks to me as if he would be deceived.’

قُلتُ : يا أميرَ المُؤمِنينَ !

I said: ‘O Commander of the Faithful,

فَلِمَ تُوَجِّهُهُ وأنتَ تَعلَمُ أنَّهُ مَخدوعٌ ؟

why do you send him when you know that he will be deceived?’

فَقالَ : يا بُنَيَّ ، لَو عَمِلَ اللّهُ في خَلقِهِ بِعِلمِهِ

He said: ‘O my son, if God had acted with His creation on the basis of His knowledge,

ما احتَجَّ عَلَيهِم بِالرُّسُلِ .

He would not have argued against them with the Messengers.”

الطرائف : ص511 .

Al-Tara’if, p. 511.

445. مروج الذهب :

445. Muruj al-Dhahab, relates:

وفي سَنَةِ ثَمانٍ وثَلاثينَ كانَ التِقاءُ الحَكَمَينِ بِدومَةِ الجَندَلِ وقيلَ بِغَيرِها ،

“In the year 38 AH the two arbitrators met at Dawmat al-Jandal, and it is said elsewhere,

عَلى ما قَدَّمنا مِن وَصفِ التَّنازُعِ في ذلِكَ ،

as we have already stated the difference of opinion thereabout.

وبَعَثَ عَلِيٌّ بِعَبدِ اللّهِ بنِ العَبّاسِ ، وشُرَيحِ ابنِ هانئٍ الهَمدانِيِّ في أربَعِمِئَةِ رَجُلٍ

Ali sent `Abdullah ibn Abbas and Shurayh ibn Hani al-Hamdani with four hundred men,

فيهِم أبو موسَى الأَشعَرِيُّ ،

including Abu Musa al-Ash`ari.

وبَعَثَ مُعاوِيَةُ بِعَمرِو ابنِ العاصِ ومَعَهُ شُرَحبيلُ بنُ السِّمطِ في أربَعِمِئَةٍ ،

Mu`awiyah sent `Amr ibn al-As with Shurahbil ibn al-Simt and four hundred men.

فَلَمّا تَدانَى القَومُ مِنَ المَوضِعِ الَّذي كانَ فيهِ الاِجتِماعُ

When both parties came close to the place of meeting,

قالَ ابنُ عَبّاسٍ لِأَبي موسى :

Ibn `Abbas said to Abu Musa:

 إنَّ عَلِيّا لَم يَرضَ بِكَ حَكَما لِفَضلٍ عِندَكَ ،

Indeed, Ali was not well pleased with you as an arbitrator out of your virtue.

وَالمُتَقَدِّمونَ عَلَيكَ كَثيرٌ ،

Those who preceded you were many,

وإنَّ النّاسَ أبَوا غَيرَكَ ،

but the people refused anyone other than you.

وإنّي لَأَظُنَّ ذلِكَ لِشَرٍّ يُرادُ بِهِم ،

I think that is because of an evil hidden to them,

وقَد ضُمَّ داهِيَةُ العَرَبِ مَعَكَ .

since the cunning Arab has been placed beside you.

إن نَسيتَ فَلا تَنسَ أنَّ عَلِيّا بايَعَهُ الَّذينَ بايَعوا أبا بَكرٍ وعُمَرَ وعُثمانَ ،

If you have forgotten, then recall that Ali had been pledged allegiance to by those that pledged allegiance to Abu Bakr, `Umar and `Uthman.

ولَيسَ فيهِ خَصلَةٌ تُباعِدُهُ مِنَ الخِلافَةِ ،

He does not have a quality that distances him from the Caliphate;

ولَيسَ في مُعاوِيَةَ خَصلَةٌ تُقَرِّبُهُ مِنَ الخِلافَةِ .

however Mu`awiyah does not have any quality that brings him closer to the Caliphate.”

مروج الذهب : ج2 ص406 .

Muruj al-Dhahab, vol. 2, p. 406.

446. البيان والتبيين :

446. Al-Bayan wa al-Tabyin, relates:

قالَ مُعاوِيَةُ لِعَمرِو بنِ العاصِ : يا عَمرُو !

“Mu`awiyah said to `Amr ibn al-As: O `Amr!

إنَّ أهلَ العِراقِ قَد أكرَهوا عَلِيّا عَلى أبي موسى ،

Indeed, the people of Iraq have forced Ali to approve of Abu Musa,

وأنَا وأهلُ الشّامِ راضونَ بِكَ .

but the people of Syria and I are pleased with you.

 وقَد ضُمَّ إلَيكَ رَجُلٌ طَويلُ اللِّسانِ ،

A man has been placed with you, who has a long tongue

قَصيرُ الرَّأيِ ؛

and a limited opinion;

فَأَجِدِ الحَزَّ ،

so find the loop hole,

وطَبِّقِ المَفصِلَ ،

strike at the joint,

ولا تَلقِهِ بِرَأيِكَ كُلِّهِ .

and do not reveal all your views to him.”

البيان والتبيين : ج1 ص172 .

Al-Bayan wa al-Tabyin, vol. 1, p. 172.

447. وقعة صفّين عن شقيق بن سلمة :

447. Waq`at Siffin, reporting from Shaqiq ibn Salama who said:

كَتَبَ عَلِيٌّ إلى عَمرِو بنِ العاصِ يَعِظُهُ ويُرشِدُهُ :

“Ali wrote to `Amr ibn al-As advising and guiding him:

أمّا بَعدُ ؛ فَإِنَّ الدُّنيا مَشغَلَةٌ عَن غَيرِها ،

Indeed, the world occupies [one] from other things.

ولَم يُصِب صاحِبُها مِنها شَيئا

Its companion will not attain anything from it

إلّا فَتَحَت لَهُ حِرصا يَزيدُهُ فيها رَغبَةً ،

but that it opens for him a desire [simultaneously] increasing his craving for it.

ولَن يَستَغنِيَ صاحِبُها بِما نالَ عَمّا لَم يَبلُغهُ ،

Its companion will never suffice with what he has attained from it for that which he has not attained.

ومِن وَراءِ ذلِكَ فِراقُ ما جَمَعَ .

Thereafter one will have to part from that which he has amassed.

وَالسَّعيدُ مَن وُعِظَ بِغَيرِهِ ؛

The Feliciteous [person] is one who is admonished by others.

فَلا تُحبِط ـ أبا عَبدِ اللّهِ ـ أجرَكَ ،

Do not fail, Abu `Abdullah, your reward,

ولا تُجارِ مُعاوِيَةَ في باطِلِهِ .

and do not join Mu`awiyah in his falsehood.

 فَأَجابَهُ عَمرُو بنُ العاصِ :

`Amr ibn al-As answered him:

أمّا بَعدُ ؛ فَإِنَّ ما فيهِ صَلاحُنا واُلفَتُنَا الإِنابَةُ إلَى الحَقِّ ،

Now, our well-being and harmony lies in our return to the truth;

وقَد جَعَلنَا القُرآنَ حَكَما بَينَنا ،

we have made the Qur’an a judge between us,

فَأَجِبنا إلَيهِ .

so respond to it.

وصَبرَ الرَّجُلُ مِنّا نَفسَهُ عَلى ما حَكَمَ عَلَيهِ القُرآنُ ،

Each one of us has been patient with himself over what the Qur’an judges,

وعَذَرَهُ النّاسُ بَعدَ المُحاَجَزةِ . وَالسَّلامُ .

and so men will accept his apologies.

 فَكَتَبَ إلَيهِ عَلِيٌّ :

Ali wrote to him:

أمّا بَعدُ فَإِنَّ الَّذي أعجَبَكَ مِنَ الدُّنيا

Indeed, that which wonders you from this world

مِمّا نازَعَتكَ إلَيهِ نَفسُكَ ووَثِقتَ بِهِ مِنها

and to which your soul is attracted

لَمُنقَلِبٌ عَنكَ ، ومُفارِقٌ لَكَ ؛

will soon turn away from you and will depart from you.

فَلا تَطمَئِنَّ إلَى الدُّنيا ؛ فَإِنَّها غَرَّارَةٌ .

Thus do not be content with the world, for indeed it is deceiving.

ولَوِ اعتَبَرتَ بِما مَضى

If you took heed by that which has passed,

لَحَفِظتَ ما بَقِيَ ،

you would protect that which remains

وَانتَفَعتَ بِما وُعِظتَ بِهِ . وَالسَّلامُ .

and you would benefit from that which you have been advised.

 فَأَجابَهُ عَمرٌو :

`Amr replied:

أمّا بَعدُ ؛ فَقَد أنصَفَ مَن جَعَلَ القُرآنَ إماما ،

Now, he has acted justly who makes the Qur’an a leader

ودَعَا النّاسَ إلى أحكامِهِ .

and invites people to its injunctions.

فَاصبِر أبا حَسنٍ ،

O Abu Hasan, be patient,

وأنَا غَيرُ مُنيلِكَ إلّا ما أنالَكَ القُرآنُ .

for I will not rule except that which the Qur’an has ruled on you.”

وقعة صفّين : ص498 .

Waq`at Siffin, p. 498.

448. العقد الفريد عن أبي الحسنـ في ذِكرِ اجتِماعِ الحَكَمَينِ ـ:

448. Al-`Iqd al-Farid, reporting from Abu al-Hasan, who said, concering the meeting of the two arbitrators:

اُخلِيَ لَهُماجعَمرِو بنِ العاصِ وأبي موسىج مَكانٌ يَجتَمِعانِ فيهِ ،

 “A place was set aside for them [i.e. `Amr ibn al-As and Abu Musa] to meet.

فَأَمهَلَهُ عَمرُو بنُ العاصِ ثَلاثَةَ أيّامٍ ،

`Amr ibn al-As granted him a respite of three days

ثُمَّ أقبَلَ إلَيهِ بِأَنواعٍ مِنَ الطَّعامِ يُشَهّيهِ بِها ،

and thereafter came to him with a variety of foods to arouse his desire;

حَتّى إذَا استَبطَنَ أبو موسى ناجاهُ عَمرٌو ،

when Abu Musa had eaten his full, `Amr confided in him

فَقالَ لَهُ : يا أبا موسى !

and said to him: O Abu Musa!

إنَّكَ شَيخُ أصحابِ مُحَمَّدٍ صلى الله عليه و آله ،

Indeed, you are a senior companion of Muhammad (SA),

وذو فَضلِها ، وذو سابِقَتِها ،

a possessor of merits and precedence,

وقَد تَرى ما وَقَعَت فيهِ هذِهِ الاُمَّةُ مِنَ الفِتنَةِ العَمياءِ الَّتي لا بَقاءَ مَعَها ،

and you have seen what occurred to this Community by way of blind confusion.

فَهَل لَكَ أن تَكونَ مَيمونَ هذِهِ الاُمَّةِ ؛ فَيَحقُنُ اللّهُ بِكَ دِماءَها ؛

Will you be the blessing of this Community through whom God spares its blood

فَإِنَّهُ يَقولُ في نَفسٍ واحِدَةٍ :  

for indeed He says concering a single soul:

«وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعا» ، المائدة : 32 .

 “and whoever saves a life is as though he had saved all mankind.” Qur’an, 5:32.

فَكَيفَ بِمَن أحيا أنفُسَ هذَا الخَلقِ كُلِّهِ !

So what about the one who revives the souls of this creation altogether!

 قالَ لَهُ : وكَيفَ ذلِكَ ؟

Abu Musa said to him: How?

قالَ : تَخلَعُ أنتَ عَلِيَّ بنَ أبي طالِبٍ ،

He said: You remove Ali ibn Abi Talib

وأخلَعُ أنَا مُعاوِيَةَ بنَ أبي سُفيانَ ،

and I remove Mu`awiyah ibn Abu Sufyan,

ونَختارُ لِهذِهِ الاُمَّةِ رَجُلاً لَم يَحضُر في شَيءٍ مِنَ الفِتنَةِ ،

and then we will choose a person who was not present in this riot

ولَم يَغمِس يَدَهُ فيها .

nor did he submerge his hand into it.

 قالَ لَهُ : ومَن يَكونَ ذلِكَ ؟ ـ

Abu Musa said: Who will be that [person]? –

وكانَ عَمرُو بنُ العاصِ قَد فَهِمَ رَأيَ أبي موسى في عَبدِ اللّهِ بنِ عُمَرَ ـ

`Amr ibn al-As had already known Abu Musa’s inclination to `Abdullah ibn `Umar.

فَقالَ لَهُ : عَبدُ اللّهِ بنُ عُمَرَ .

He thus said to him: `Abdullah ibn `Umar.

فَقالَ : إنَّهُ لَكَما ذَكَرتَ ،

He said: Indeed, he is as you have mentioned;

ولكِن كَيفَ لي بِالوَثيقَةِ مِنكَ ؟

but how should I trust you?

فَقالَ لَهُ : يا أبا موسى ،  

`Amr said to him: O Abu Musa,

«أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ » ، الرعد : 28 .

 “Look! The hearts find rest in God’s remembrance” Qur’an, 13:28.

خُذ مِنَ العُهودِ وَالمَواثيقِ حَتّى تَرضى .

Take of the vows and covenants until you are pleased.

 ثُمَّ لَم يُبقِ عَمرُو بنُ العاصِ عَهدا ولا مَوثِقا ولا يَمينا مُؤَكَّدَةً حَتّى حَلَفَ بِها ،

Thereafter `Amr ibn al-As did left no vow or covenant or oath but that he swore by it,

حَتّى بَقِيَ الشَّيخُ مَبهوتا ،

to the extent that the old man was astonished,

وقالَ لَهُ : قَد أحبَبتُ .

so he said to him: Verily I am pleased.”

العقد الفريد : ج3 ص340 .

Al-`Iqd al-Farid, vol. 3, p. 340.

449. تاريخ الطبري عن أبي جناب الكلبي :

449. Tarikh al-Tabari, reports from Abu Janab al-Kalbi:

إنَّ عَمرا وأبا موسى حَيثُ التَقَيا بِدومَةِ الجِندَلِ ،

“When `Amr and Abu Musa met at Dawmat al-Jandal,

أخَذَ عَمرٌو يُقَدِّمُ أبا موسى فِي الكَلامِ ،

`Amr desired to precede Abu Musa in speech,

يَقولُ : إنَّكَ صاحِبُ رَسولِ اللّهِ صلى الله عليه و آله وأنتَ أسَنُّ مِنّي ،

saying: Indeed, you are the companion of the Messenger of God (SA) and you are older than me

فَتَكَلَّم وأتَكَلَّمُ ؛

so speak, and I will speak [after you].

فَكانَ عَمرٌو قَد عَوَّدَ أبا موسى أن يُقَدِّمَهُ في كُلِّ شَيءٍ ،

`Amr made Abu Musa would precedence in everything,

اغتَزى بِذلِكَ كُلِّهِ أن يُقَدِّمَهُ ، فَيَبدَأَ بِخَلعِ عَلِيٍّ .

in order that he might remove Ali.

قالَ : فَنَظَرَ في أمرِهِما ومَا اجتَمَعا عَلَيهِ ،

He said: They looked into their affair and that which they had agreed upon.

فَأَرادَهُ عَمرٌو عَلى مُعاوِيَةَ فَأَبى ، وأرادَهُ عَلَى ابنِهِ فَأَبى ،

`Amr wanted him to accept Mu`awiyah, but he refused, and he suggested his son, but he rejected.

وأرادَ موسى عَمرا عَلى عَبدِ اللّهِ بنِ عُمَرَ فَأَبى عَلَيهِ ،

Abu Musa wanted `Amr to accept `Abdullah ibn `Umar, but he refused.

فَقالَ لَهُ عَمرٌو :

So `Amr said to him:

خَبِّرني ما رَأيُكَ ؟

Tell me what is your opinion?

قالَ : رَأيي أن نَخلَعَ هذَينِ الرَّجُلَينِ ،

He said: My opinion is that we remove both of these men

ونَجعَلَ الأَمرَ شورى بَينَ المُسلِمينَ ،

and leave the affair to be determined by consultation between the Muslims,

فَيَختارَ المُسلِمونَ لِأَنفُسِهِم مَن أحَبّوا .

so the Muslims will choose for themselves whoever they like.

فَقالَ لَهُ عَمرٌو : فَإِنَّ الرَّأيَ ما رَأَيتَ .

`Amr said to him: Indeed, the [best] opinion is what you have proposed.

 فَأَقبَلا إلَى النّاسِ وهُم مُجتَمِعونَ ،

Thereafter they came to the people.

فَقالَ : يا أبا موسى ،

He said: O Abu Musa,

أعلِمهُم بِأَنَّ رَأيَنا قَد اجتَمَعَ وَاتَّفَقَ ،

inform them that we have agreed on our view.

فَتَكَلَّمَ أبو موسى فَقالَ :

Thus Abu Musa spoke: He said:

إنَّ رَأيي ورَأيَ عَمرٍو قَدِ اتَّفَقَ عَلى أمرٍ

Indeed, my view and the view of `Amr have agreed on that

نَرجو أن يُصلِحَ اللّهُ عَزَّ وجَلَّ بِهِ أمرَ هذِهِ الاُمَّةِ .

through which, we hope, God, will reconcile this Community.

فَقالَ عَمرٌو : صَدَقَ وبَرَّ ، يا أبا موسى !

`Amr said: He has spoken the truth. O Abu Musa,

تَقَدَّم فَتَكَلَّم ،

proceed and speak.

فَتَقَدَّمَ أبو موسى لِيَتَكَلَّمَ ،

Abu Musa proceeded to speak.

فَقالَ لَهُ ابنُ عَبّاسٍ : وَيحَكَ !

Ibn `Abbas said to him: Woe unto you!

وَاللّهِ إنّي لَأَظُنَّهُ قَد خَدَعَكَ .

By God, he has deceived you.

إن كُنتُما قَد اتَّفَقتُما عَلى أمرٍ ؛

If you have agreed on something,

فَقَدِّمهُ فَليَتَكَلَّم بِذلِكَ الأَمرِ قَبلَكَ ،

put him forward, so that he may speak before you,

ثُمَّ تَكَلَّم أنتَ بَعدَهُ ؛

then you speak after him,

فَإِنَّ عَمرا رَجُلٌ غادِرٌ ، ولا آمَنُ أن يَكونَ قَد أعطاكَ الرِّضا فيما بَينَكَ وبَينَهُ ،

for indeed `Amr is a cunning man;

فَإِذا قُمتَ في النّاسِ خالَفَكَ ـ

if you speak first, he will betray you.

وكانَ أبو موسى مُغَفَّلاً ـ

Abu Musa was foolish.

فَقالَ لَهُ : إنّا قَدِ اتَّفَقنا .

He said to him: Indeed, we have agreed.

فَتَقَدَّمَ أبو موسى فَحَمِدَ اللّهَ عَزَّ وجَلَّ وأثنى عَلَيهِ ،

Thus Abu Musa proceeded, praised God,

ثُمَّ قالَ :

and then he said:

 أيُّهَا النّاسُ ! إنّا قَد نَظَرنا في أمرِ هذِهِ الاُمَّةِ

O people! Indeed, we have looked at the affair of this Community;

فَلَم نَرَ أصلَحَ لِأَمرِها ،

we did not see anything more convenient for its affair

ولا ألَمَّ لِشَعَثِها مِن أمرٍ قَد أجمَعَ رَأيي ورَأيُ عَمرٍو عَلَيهِ ؛

than an affair upon which my view and the view of `Amr have agreed,

وهُوَ أن نَخلَعَ عَلِيّا ومُعاوِيَةَ ، وتَستَقبِلَ هذِهِ الاُمَّةُ هذَا الأَمرَ ؛

that is we remove Ali and Mu`awiyah and that the Community accept this affair;

فَيُوَلّوا مِنهُم مَن أحَبّوا عَلَيهِم ،

they should appoint over themselves those whom they like.

وإنّي قَد خَلَعتُ عَلِيّا ومُعاوِيَةَ ،

I have removed Ali and Mu`awiyah.

فَاستَقبِلوا أمرَكُم ،

Thus, accept your affair

ووَلّوا عَلَيكُم مَن رَأَيتُموهُ لِهذَا الأَمرِ أهلاً .

and appoint over yourselves those you deem appropriate for this affair.

ثُمَّ تَنَحّى .

Then he turned aside.

 وأقبَلَ عَمرُو بنُ العاصِ فَقامَ مَقامَهُ ،

`Amr ibn al-As came forward and stood in his place;

فَحَمِدَ اللّهَ وأثنى عَلَيهِ وقالَ :

he praised God and lauded Him and said:

إنَّ هذا قَد قالَ ما سَمِعتُم وخَلَعَ صاحِبَهُ ،

Indeed, he has said what you have heard and he removed his companion,

وأنَا أخلَعُ صاحِبَهُ كَما خَلَعَهُ ، واُثبِتُ صاحِبي مُعاوِيَةَ ؛

and I also remove his companion as he did, but affirm my companion, Mu`awiyah,

فَإِنَّهُ وَلِيُّ عُثمانَ بنِ عَفّانَ ، وَالطّالِبُ بِدَمِهِ ،

for indeed he is the guardian of `Uthman ibn `Affan, the avenger of his blood,

وأحَقُّ النّاسِ بِمَقامِهِ .

and he has better right to this position [as successor].

 فَقالَ أبو موسى : ما لَكَ لا وَفَّقَكَ اللّهُ !

Abu Musa said: What is wrong with you?

غَدَرتَ وفَجَرتَ !

May God not grant you success!

إنَّما مَثَلُكَ  

Indeed, the like of you

«كَمَثَلِ الْكَلْبِ إن تَحمِل عليه يَلْهَثْ أو تتركه يَلْهث» الأعراف : 176 .

 “is like that of a dog: if you make for it, it lolls out its tongue, and if you let it alone, it lolls out its tongue.” Qur’an, 7:176.

قالَ عَمرٌو : إنَّما مَثَلَكُ  «كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارَا» الجمعة : 5 .

`Amr said: Indeed, the like of you “is like that of an ass carrying books”.  Qur’an, 62:5

وحَمَلَ شُرَيحُ بنُ هانِئٍ عَلى عَمرٍو فَقَنَّعَهُ بِالسَّوطِ ، وحَمَلَ عَلى شُرَيحٍ ابنٌ لِعَمرٍو فَضَرَبَهُ بِالسَّوطِ ، وقامَ النّاسُ فَحَجَزوا بيَنَهُم .

Shurayh ibn Hani attacked `Amr and lashed him with a whip; in turn, the son of `Amr attacked Shurayh and hit him with a whip, so people stood up and separated them.

وكانَ شُرَيحٌ بَعدَ ذلِكَ يَقولُ :

Shurayh would then say:

ما نُدِمتُ عَلى شَيءٍ نَدامَتي عَلى ضَربِ عَمرٍو بِالسَّوطِ ألّا أكونَ ضَرَبتُهُ بِالسَّيفِ آتِيا بِهِ الدَّهرُ ما أتى .

I have not regretted over something like my regret at hitting `Amr with a whip, in that I should have hit him with a sword and let fate take its course.

وَالتَمَسَ أهلُ الشّامِ أبا موسى ،

The people of Syria sought after Abu Musa,

فَرَكِبَ راحِلَتَهُ ولَحِقَ بِمَكَّةَ .

but he mounted his camel and left for Mecca.

 قالَ ابنُ عَبّاسٍ : قَبَّحَ اللّهُ رَأىَ أبي موسى !

Ibn `Abbas said: May God denounce the view of Abu Musa!

حَذَّرتُهُ وأمَرتُهُ بِالرَّأيِ فَما عَقَلَ .

I warned and advised him, but he did not comprehend.

فَكانَ أبو موسى يَقولُ :

Abu Musa used to say:

حَذَّرَنِي ابنُ عَبّاسٍ غَدرَةَ الفاسِقِ ،

Ibn `Abbas warned me against the deception of the transgressor [`Amr],

ولكِنِّي اطمَأنَنتُ إلَيهِ ،

but I trusted in him.

وظَنَنتُ أنَّهُ لَن يُؤثِرَ شَيئا عَلى نَصيحَةِ الاُمَّةِ .

I thought that he would not prefer anything over the [general] well-being of the Community.

ثُمَّ انصَرَفَ عَمرٌو وأهلُ الشّامِ إلى مُعاوِيَةَ ،

Thereafter `Amr and the people of Syria left for Mu`awiyah

وسَلَّموا عَلَيهِ بِالخِلافَةِ ،

and greeted to him as Caliph

ورَجَعَ ابنُ عَبّاسٍ وشُرَيحُ بنُ هانِئٍ إلى عَلِيٍّ .

and Ibn `Abbas and Shurayh ibn Hani returned to Ali.”

تاريخ الطبري : ج5 ص70 .

Tarikh al-Tabari, vol. 5, p. 70.

450. الإمام عليّ عليه السلامـ مِن كَلامٍ لَهُ بَعدَ التَّحكيمِ وما بَلَغَهُ مِن أمرِ الحَكَمَينِـ:

450. Imam Ali (AS) said:

أمّا بَعدُ ؛ فَإِنَّ مَعصِيَةَ النّاصِحِ الشَّفيقِ العالِمِ المُجَرِّبِ ،

“Disobedience to the sympathetic counsellor who has knowledge and experience

تورِثُ الحَسرَةَ ، وتُعقِبُ النَّدامَةَ .

brings about disappointment and regret.

 وقَد كُنتُ أمَرتُكُم في هذِهِ الحُكومَةِ أمري ،

I had given you my orders about this arbitration

 ونَخَلتُ لَكُم مَخزونَ رَأيي ،

and put before you my hidden view,

لَو كانَ يُطاعُ لِقَصيرٍ أمرٌ !

if only you had obeyed my order,

فَأَبيَتُم عَلِيَّ إباءَ المُخالِفينَ الجُفاةِ ،

but you rejected it like rough opponents

وَالمُنابِذينَ العُصاةِ .

and disobedient insurgents,

 حَتَّى ارتابَ النّاصِحُ بِنُصحِهِ ، وضَنَّ الزَّندُ بِقَدحِهِ ،

until the counsellor himself fell in doubt about his counsel.

فَكُنتُ أنَا وإيّاكُم كَما قالَ أخو هَوازِنَ :

You and I were like the brother of Hawazin when he said:

أمَرتُكُمُ أمري بِمُنعَرَجِ اللِّوى             فَلَم تَستَبينُوا النُّصحَ إلّا ضُحَى الغَدِ

I gave you my orders at [the place of] Mun`arij al-Liwa.   But you failed to take heed till the morning of the next day.”

نهج البلاغة : الخطبة 35 .

Nahj al-Balagha, Sermon 35.