Chapter Three: The Third War: The Battle of al-Nahrawan

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.

451. رسول اللّه صلى الله عليه و آلهـ فِي الحَرَورِيَّةِ ـ:

451. The Prophet (SA) said, concering al-Haruriyya:

يَمرُقونَ مِنَ الإِسلامِ مُروقَ السَّهمِ مِنَ الرَّمِيَّةِ .

 “They will pass through Islam as the arrow passes through the game’s body.”

صحيح البخاري : ج6 ص2540 ح6533 .

Sahih al-Bukhari, vol. 6, p. 2540, 6533.

452. صحيح مسلم عن أبي سعيد الخدري:

452. Sahih Muslim, reported from Abu Sa‘id al-Khudri:

 إنَّ النَّبِيَّ صلى الله عليه و آله ذَكَرَ قَوما يَكونونَ في اُمَّتِهِ يَخرُجونَ في فُرقَةٍ مِنَ النّاسِ ،

“Indeed, the Prophet (SA) has mentioned a people among his Community who will go forth along with other men.

سيماهُمُ التَّحالُقُ ،

Their distinctive mark will be shaven heads.

هُم شَرُّ الخَلقِ ـ أو مِن أشَرِّ الخَلقِ ـ

They will be the worst of creatures or of the worst of creatures.

يَقتُلُهُم أدنَى الطّائِفَتَينِ إلَى الحَقِّ .

They will be killed the group closer to the truth.”

صحيح مسلم : ج2 ص745 ح149 .

Sahih Muslim, vol. 2, p. 745, h 149.

453. صحيح البخاري عن يسير بن عمرو:

453. Sahih al–Bukhari, reported from Yasir ibn `Amr:

 قُلتُ لِسَهلِ بنِ حُنَيفٍ : هَل سَمِعتَ النَّبِيَّ صلى الله عليه و آله يَقولُ فِي الخَوارِجِ شَيئا ؟

“I said to Sahl ibn Hunayf, ‘Did you hear the Prophet (SA) say something about the Kharijites?’

قالَ : سَمِعتُهُ يَقولُ ـ وأهوى بِيَدِهِ قِبَلَ العِراقِ ـ :

He said: ‘I heard him say while pointing his hand towards Iraq:

يَخرُجُ مِنهُ قَومٌ يَقرَؤونَ القُرآنَ ،

There will go forth out of it (i.e. Iraq) a people who will recite the Qur’an,

لا يُجاوِزُ تَراقِيَهُم ،

but it will not go beyond their throats; they

يَمرُقونَ مِنَ الإِسلامِ مُروقَ السَّهمِ مِنَ الرَّمِيَّةِ .

will pass through Islam as the arrow passes through the game’s body.’ ”

صحيح البخاري : ج6 ص2541 ح6535 .

Sahih al-Bukhari, vol. 6, p. 2541, h. 6535.

454. الفتوح عن حبيب بن عاصم الأزديـ

454. Al-Futuh, reporting from Habib ibn Asim al-Azdi, who said:

لِلإِمامِ عَلِيٍّ عليه السلام ـ: يا أميرَ المُؤمِنينَ ،

“[I said] to Imam Ali (AS): O Commander of the Faithful,

هؤُلاءِ الَّذينَ نُقاتِلُهُم ، أ كُفّارٌ هُم ؟

are those that we are fighting, disbelievers?’

 فَقالَ عَلِيٌّ : مِنَ الكُفرِ هَرَبوا ،

Ali said: ‘They fled from disbelief,

وفيهِ وَقَعوا .

but fell into it.’

قالَ : أفَمُنافِقونَ ؟

He said: ‘Are they hypocrites?’

فَقالَ عَلِيٌّ : إنَّ المُنافِقينَ لا يَذكُرونَ اللّهَ إلّا قَليلاً .

Ali said: ‘Indeed, the hypocrites are not mindful of God except a little.’

قالَ : فَما هُم يا أميرَ المُؤمِنينَ

He said: ‘Then who are they, O Commander of the Faithful,

حَتّى اُقاتِلَهُم عَلى بَصيرَةٍ ويَقينٍ ؟

so that I may fight them with foresight and conviction?’

فَقالَ عَلِيٌّ : هُم قَومٌ مَرَقوا مِن دينِ الإِسلامِ ،

Ali said: ‘They are a people that have passed through the religion of Islam

كَما مَرَقَ السَّهمُ مِنَ الرَّمِيَّةِ ؛

like the arrow passes through the game’s body;

يَقرَؤونَ القُرآنَ فَلا يَتَجاوَزُ تَراقِيَهُم ،

they recite the Qur’an, but it does not go beyond their throats;

فَطوبى لِمَن قَتَلَهُم أو قَتَلوهُ .

blessed is he who kills them or is killed by them.’ ”

الفتوح : ج4 ص272 .

Al-Futuh, vol. 4, p. 272.

455. الإمام عليّ عليه السلام:

455. Imam Ali (AS) said:

 أمّا بَعدَ حَمدِ اللّهِ وَالثَّناءِ عَلَيهِ ،

“So now praise and eulogy be to God.

أيُّهَا النّاسُ ! فَإِنّي فَقَأتُ عَينَ الفِتنَةِ ،

O people, I have gouged out the eye of revolt.

ولَم يَكُن لِيَجتَرِئَ عَلَيها أحَدٌ غَيري

No one but me dared to confront it,

بَعدَ أن ماجَ غَيهَبُها ،

when its gloom was swelling

وَاشتَدَّ كَلَبُها  .

and its madness intensified.”

نهج البلاغة : الخطبة 93 .

Nahj al-Balagha, Sermon 93.

456. الإمام الباقر عليه السلام :

456. Imam al-Baqir (AS) said:

ذُكِرَتِ الحَرَورِيَّةُ عِندَ عَلِيٍّ عليه السلام

“Al-Haruriyya were mentioned in the presence of Ali (AS),

قالَ : إن خَرَجوا مَعَ جَماعَةٍ أو عَلى إمامٍ عادلٍ فَقاتِلوهُم ،

so he said: ‘If they rise with a group or against a just leader, then fight them;

وإن خَرَجوا عَلى إمامٍ جائِرٍ فَلا تُقاتِلوهُم ؛

however if they rise against an unjust leader, then do not fight them,

فَإِنَّ لَهُم في ذلِكَ مَقالاً .

for indeed they may have an argument for their actions.’ ”

علل الشرائع : ص 603 ح 71 .

`Ilal al-Shara`i‘, p. 603, h 71.

457. تاريخ الطبري عن أبي سلمة الزهريـ في ذِكرِ ما بَقِيَ مِن أصحابِ النَّهرَوانِ بَعدَ إعطاءِ الإِمامِ لَهُمُ الأَمانَ ـ:

457. Tarikh al-Tabari, reporting from Abu Salama al-Zuhri, who said, concering what is left of the companions of al-Nahrawan after the Imam had granted them protection - :

كانوا أربَعَةَ آلافٍ ،

“They were [originally] four thousand [men],

فَكانَ الَّذينَ بَقوا مَعَ عَبدِ اللّهِ بنِ وَهبٍ مِنهُم ألفَينِ وثَمانَمِئَةٍ .

and those that remained with `Abdullah ibn Wahab from amongst them were two thousand and eight hundred [men].”

تاريخ الطبري : ج5 ص86 .

Tarikh al-Tabari, vol. 5, p. 86.

458. تاريخ الطبري عن الزهري :

458. Tarikh al-Tabari, reporting from al-Zuhri, who said:

تَفَرَّقَ أهلُ صِفّينَ حينَ حُكِّمَ الحَكَمانِ . . .

 “The people of Siffin dispersed after the arbitrators had been appointed.

فَلَمَّا انصَرَفَ عَلِيٌّ خالَفَتِ الحَرَورِيَّةُ وخَرَجَت ـ

When Ali left, al-Haruriyya opposed and disobeyed;

وكانَ ذلِكَ أوَّلَ ما ظَهَرَت ـ

that was the first sign of their opposition;

فَآذَنوهُ بِالحَربِ ،

thereafter they declared war against him

ورَدّوا عَلَيهِ أن حَكَّمَ بَني آدَمَ في حُكمِ اللّهِ عَزَّ وجَلَّ ،

because he appointed the children of Adam to judge in God’s judgement,

وقالوا : لا حُكمَ إلّا للِّهِ سُبحانَهُ !

saying: ‘There is no judgement but God’s. [Editor: Referring to a sencence contained in certain verses al the Qur’an “Sovereighty / judgement belongs only to God” (Q 12:40,67). Imam ‘Ali (AS) criticises their misunderstanding from this sentence. See Nahj al-Balagha, Sermon 40].

وقاتَلوا .

and they fought the Imam.’

تاريخ الطبري : ج5 ص57 .

Tarikh al-Tabari, vol. 5, p. 57.

459. الإمام عليّ عليه السلامـ

459. Imam Ali (AS) said,

مِن وَصِيَّتِهِ لِعَبدِ اللّهِ بنِ العَبّاسِ لَمّا بَعَثَهُ لِلاِحتِجاجِ عَلَى الخَوارِجِ ـ:

in his advice to `Abdullah ibn `Abbas, when he delegated him to argue with the Kharijites - :

لا تُخاصِمهُم بِالقُرآنِ ؛

“Do not argue with them by the Qur’an,

فَإِنَّ القُرآنَ حَمّالٌ ذو وُجوهٍ ؛

for the Qur’an is a bearer of interpretations;

تَقولُ ويَقولونَ ،

you would say and they would respond;

ولكِن حاجِجهُم بِالسُّنَّةِ ،

but argue with them in light of the Sunnah (traditions [of the Holy Prophet (SA)]),

فَإِنَّهُم لَن يَجِدوا عَنها مَحيصا .

for indeed they will find no escape out of it.”

نهج البلاغة : الكتاب 77 .

Nahj al-Balagha, Letter 77.

460. الفتوحـ

460. Al-Futuh, relates –

بَعدَ ذِكرِ رُجوعِ عَبدِ اللّهِ بنِ عَبّاسٍ مِن حَرَوراءَ وإخبارِهِ الإِمامَ بِما جَرى بَينَهُ وبَينَ الخَوارِجِ ـ:

after mentioning the return of `Abdullah ibn `Abbas from Harura’ and that he gave the Imam an account of his debate with the Kharijites - :

رَكِبَ عَلِيٌّ إلَى القَومِ في مِئَةِ رَجُلٍ مِن أصحابِهِ ،

“ ‘Ali rode to them [i.e. the Kharijites] with a hundred men of his companions

حَتّى وافاهُم بِحَرَوراءَ ،

until he met them at Harura’.

فَلَمّا بَلَغَ ذلِكَ الخَوارِجَ رَكِبَ عَبدُ اللّهِ بنُ الكَوّاءِ في مِئَةِ رَجُلٍ مِن أصحابِهِ حَتّى واقَفَهُ .

When the news reached the Kharijites, `Abdullah Ibn al-Kawwa’ rode with a hundred men of his companions until he met the Imam.

 فَقالَ لَهُ عَلِيٌّ : يَابنَ الكَوّاءِ إنَّ الكَلامَ كَثيرٌ ،

Ali said to him: ‘O Ibn al-Kawwa’ there is a lot to talk about,

ابرُز إلَيَّ مِن أصحابِكَ حَتّى أُكَلِّمَكَ .

come to me from amongst your companions, so that I may talk to you.’

قالَ ابنُ الكَوّاءِ : وأنَا آمِنٌ مِن سَيفِكَ .

Ibn al-Kawwa’ said: ‘Will I be protected from your sword?’

 قالَ عَلِيٌّ : نَعَم ، وأنتَ آمِنٌ مِن سَيفي .

Ali said: ‘Yes, you will be protected from my sword.’

 قالَ : فَخَرَجَ ابنُ الكَوّاءِ في عَشَرَةٍ مِن أصحابِهِ ودَنَوا مِن عَلِيٍّ رضى الله عنه .

He said: Ibn al-Kawwa’ set forth with ten of his men and came close to Ali (AS).

قالَ : وذَهَبَ ابنُ الكَوّاءِ لِيَتَكَلَّمَ فَصاحَ بِهِ رَجُلٌ مِن أصحابِ عَلِيٍّ وقالَ : اُسكُت ؛ حَتّى يَتَكَلَّمَ مَن هُوَ أحَقُّ بِالكَلامِ مِنكَ .

He said: Ibn al-Kawwa’ wanted to speak but a man from the companions of Ali shouted and said: ‘Be quiet, let the one who has better right to speak first’.

 قالَ : فَسَكَتَ ابنُ الكَوّاءِ ،

He said: Ibn al-Kawwa’ was thus silent

وتَكَلَّمَ عَلِيُّ بنُ أبي طالِبٍ ،

and Ali ibn Abi Talib spoke.

فَذَكَرَ الحَربَ الَّذي كانَ بَينَهُ وبَينَ مُعاوِيَةَ ،

He recalled the war between him and Mu`awiyah.

وذَكَرَ اليَومَ الَّذي رُفِعَت فيهِ المَصاحِفُ ،

He recalled the day when the copies of the Qur’an were raised

وكَيفَ اتَّفَقوا عَلَى الحَكَمَينِ ،

and they agreed on the two arbitrators.

ثُمَّ قالَ لَهُ عَلِيٌّ : وَيحَكَ يَابنَ الكَوّاءِ ،

Then Ali said to him, ‘Woe unto you, O Ibn al-Kawwa’,

أ لَم أقُل لَكُم في ذلِكَ اليَومِ الَّذي رُفِعَت فيهِ المَصاحِفُ :

did I not say to you on that day when the copies of the Qur’an were raised,

كَيفَ أهلُ الشّامِ يُريدونَ أن يَخدَعوكُم بِها ؟

the people of Syria desire to deceive you through it?

أ لَم أقُل لَكُم بِأَنَّهُم قَد عَضَّهُمُ السِّلاحُ وكاعوا عَنِ الحَربِ ،

Did I not say to you that they are frightened by the war,

فَذَروني اُناجِزهُم ،

so leave me that I may fight them,

فَأَبَيتُم عَلَيَّ وقُلتُم :

but you refused and said:

إنَّ القَومَ قَد دَعَونا إلى كِتابِ اللّهِ عَزَّ وجَلَّ فَأَجِبهُم إلى ذلِكَ ،

Indeed, they [the Syrians] have invited us to the Book of God, so thus answer them,

وإلّا لَم نُقاتِل مَعَكَ ،

or else, we would not fight with you, or rather,

وإلّا دَفَعناكَ إلَيهِم !

we would give you in to them.

فَلَمّا أجَبتُكُم إلى ذلِكَ وأرَدتُ أن أبعَثَ ابنَ عَمّي عَبدَ اللّهِ بنَ عَبّاسٍ لِيكَونَ لي حَكَما ،

When I agreed and wanted to send my cousin `Abdullah ibn `Abbas in order to be my arbitrator,

فَإِنَّهُ رَجُلٌ لا يَبتَغي بِشَيءٍ مِن عَرَضِ هذِهِ الدُّنيا ولا يَطمَعُ أحَدٌ مِن النّاسِ في خَديعَتِهِ ،

for he is man who has no desire of the pleasures of this world,

فَأَبى عَلَيَّ مِنكُم مَن أبى ،

there were those of you who rejected

وجِئتُموني بِأَبي موسَى الأَشعَرِيِّ وقُلتُم :

and you came to me with Abu Musa al-Ash`ari and said:

قَد رَضينا بِهذا .

Indeed, we are pleased with him.

فَأَجَبتُكُم إلَيهِ وأنا كارِهٌ ،

I agreed to you in spite of my displeasure;

ولَو أصَبتُ أعوانا غَيرَكُم في ذلِكَ الوَقتِ لَما أجَبتُكُم .

if I had found supporters at that time, I would not have agreed.

ثُمَّ إنِّي اشتَرَطتُ عَلَى الحَكَمَينِ بِحَضرَتِكُم

I then stipulated a condition for the arbitrators, in your presence,

أن يَحكُما بِما أنزَلَ اللّهُ مِن فاتِحَتِهِ إلى خاتِمَتِهِ أو السُّنَّةِ الجامِعَةِ ،

that they rule according to what God has revealed or to the comprehensive [Prophetic] Traditions;

فَإِن هُما لَم يَفعَلا ذلِكَ فَلا طاعَةَ لَهُما عَلَيَّ ،

so if they do not act accordingly, there is no obedience biding on me towards them

أكانَ ذلِكَ أم لَم يَكُن ؟

Did that happen or not? ’

 فَقالَ ابنُ الكَوّاءِ : صَدَقتَ ،

Ibn al-Kawwa’ said: ‘You have spoken the truth.

قَد كانَ هذا بِعَينِهِ ،

This is exactly what happened;

فَلِمَ لا تَرجِعُ إلى حَربِ القَومِ إذ قَد عَلِمتَ إنَّ الحَكَمَينِ لَم يَحكُما بِالحَقِّ،

so why do you not return to fight the [Syrian] people when you know that the arbitrators did not judge rightly

وأنَّ أحَدَهُما خَدَعَ صاحِبَهُ ؟

and that one of them deceived the other?’

 فَقالَ عَلِيٌ : إنَّهُ لَيسَ إلى حَربِ القَومِ سَبيلٌ إلَى انقِضاءِ المُدَّةِ الَّتي ضُرِبَت بَيني وبَينَهُم .

Ali said: ‘I cannot fight them until the period we have stipulated between ourselves and them expires. ’

 قالَ ابنُ الكَوّاءِ : فَأَنتَ مُجمِعٌ عَلى ذلِكَ ؟

Ibn al-Kawwa said: ‘Have you agreed on that?’

 قالَ : وهَل يَسَعُني إلّا ذلِكَ ؟

He said: ‘Can I do anything else?

اُنظُر يَابنَ الكَوّاءِ أنّي أصَبتُ أعوانا وأقعُدُ عَن حَقّي ؟

Look O Ibn al-Kawwa’! Have I found supporters and relinquished my rights?’

 قالَ : فَعِندَها بَطَنَ ابنُ الكَوّاءِ فَرَسَهُ

He said: Thereupon Ibn al-Kawwa’ hit the belly of his horse

وصارَ إلى عَلِيٍّ مَعَ العَشَرَةِ الَّذينَ كانوا مَعَهُ ،

and moved towards Ali with ten of his companions;

ورَجَعوا عَن رَأيِ الخَوارِجِ ،

they withdrew from the doctrine of the Khawarij

وَانصَرَفوا مَعَ عَلِيٍّ إلَى الكوفَةِ ،

and marched with Ali to Kufah.

وتَفَرَّقَ الباقونَ وهُم يَقولونَ :

The remainders [of them] dispersed while they were saying:

لا حُكمَ إلّا لِلّهِ ،

“There is no judgement but God’s Judgement;

ولا طاعَةَ لِمَن عَصَى اللّهَ .

there is no obedience to one who has disobeyed God.”

الفتوح : ج4 ص253 .

Al-Futuh, vol. 4, p. 253.

461. تاريخ الطبري عن كثير بن بهز الحضرمي :

461. Tarikh al-Tabari, reporting from Kathir ibn Bahz al-Hazrami, who said:

قامَ عَلِيٌّ فِي النّاسِ يَخطُبُهُم ذاتَ يَومٍ ،

“One day Ali stood amongst the people and addressed them,

فَقالَ رَجُلٌ ـ مِن جانِبِ المَسجِدِ ـ : لا حُكمَ إلّا للِّهِ .

when a man said from the side of the Mosque: ‘Sovereignty (or judgement) belongs only to God.’

فَقامَ آخَرُ فَقالَ مِثلَ ذلِكَ ، ثُمَّ تَوالى عِدَّةُ رِجالٍ يُحَكِّمونَ .

and then another stood up and said so, followed by a few men with the same response.

 فَقالَ عَلِيٌّ : اللّهُ أكبَرُ ، كَلِمَةُ حَقٍّ يُلتَمَسُ بِها باطِلٌ !

Ali (AS) said: ‘God is Greater! A word of truth by which falsehood is sought! [Editor: For an elaborate criticism of the Imam about their slogan see Nahj al-Balagha, sermon 40.]

أما إنَّ لَكُم عِندَنا ثَلاثا ما صَحِبتُمونا :

You are entitled to three things as long as you accompany us:

لا نَمنَعُكُم مَساجِدَ اللّهِ أن تَذكُروا فيهَا اسمَهُ ،

we will not prevent you from the Mosques of God if you want to remember His Name,

ولا نَمنَعُكُمُ الفَيءَ ما دامَت أيديكُم مَعَ أيدينا ،

we will not deny you the booty as long as your hands are with us

ولا نُقاتِلُكُم حَتّى تَبدَؤونا .

and we will not fight you until you begin it (i.e. the war).’

ثُمَّ رَجَعَ إلى مَكانِهِ الَّذي كانَ فيهِ مِن خُطبَتِهِ .

He then returned to his place”

تاريخ الطبري : ج 5 ص 73 .

Tarikh al-Tabari, vol. 5, p. 73.

462. تاريخ الطبري عن عبد الملك بن أبي حرّة :

462. Tarikh al-Tabari, reporting from `Abd al-Malik ibn Abu Hurra, who said:

إنَّ عَلِيّا لَمّا بَعَثَ أبا موسى لِاءِنفاذِ الحُكومَةِ لَقِيَتِ الخَوارِجُ بَعضُها بَعضا ،

“Indeed, when Ali sent Abu Musa to implement the arbitration, the Kharijites met one another

فَاجتَمَعوا في مَنزِلِ عَبدِ اللّهِ بنِ وَهَبٍ الرّاسِبِيِّ ،

and gathered at the house of `Abdullah ibn Wahab al-Rasibi.

فَحَمِدَ اللّهَ عَبدُ اللّهِ بنُ وَهبٍ وأثنى عَلَيهِ ،

He praised God and lauded Him

ثُمَّ قالَ : أمّا بَعدُ ، فَوَاللّهِ مايَنبَغي لِقَومٍ يُؤمِنونَ بِالرَّحمنِ

and then said: ‘By God, it should not be for a people that believe in the All-Compassionate

ويُنيبونَ إلى حُكمِ القُرآنِ أن تَكونَ هذِهِ الدّنيَا ـ الَّتِي الرِّضا بِها وَالرُّكونُ بِها وَالإِيثارُ إيّاها عَناءٌ وتَبارٌ ـ آثَرَ عِندَهُم

and resort to the ruling of the Qur’an that this world is dearer to them

مِنَ الأَمرِ بِالمَعروفِ ، وَالنَّهيِ عَنِ المُنكَرِ ،

than commanding what is right and forbidding what is wrong

وَالقَولِ بِالحَقِّ ،

and speaking the truth.

وإن مُنَّ وضُرَّ فَإِنَّهُ مَن يُمَنُّ ويُضَرُّ في هذِهِ الدُّنيا فَإِنَّ ثوابَهُ يَومَ القيامَةِ رِضوانُ اللّهِ عَزَّ وجَلَّ وَالخُلودُ في جَنّاتِهِ .

 

فَاخرُجوا بِنا إخوانَنا مِن هذِهِ القَريَةِ الظّالِمِ أهلُها إلى بَعضِ كُوَرِ الجِبالِ ،

So, O our brothers go forth with us from this town, whose people are unjust (Editor: Referring to the Qur´an 4:75), to some of the mountainous regions

أو إلى بَعضِ هذِهِ المَدائِنِ ، مُنكِرينَ لِهذِهِ البِدَعِ المُضِلَّةِ .

or to these cities, denouncing these misleading innovations.’

 فَقالَ لَهُ حُرقوصُ بنُ زُهَيرٍ :

Hurqus ibn Zuhair said to him:

إنَّ المَتاعَ بِهذِهِ الدُّنيا قَليلٌ ،

 ‘Indeed, the pleasures of this world are little

وإنَّ الفِراقَ لَها وَشيكٌ ،

and separation from it [i.e. this world] is near.

فَلا تَدعُوَنَّكُم زينَتُها وبَهجَتُها إلَى المُقامِ بِها ،

So do not let its jewels and beauty invite you to reside in it,

ولا تَلفِتَنَّكُم عَن طَلَبِ الحَقِّ ، وإنكارِ الظُّلمِ ،

nor should it distract you from demanding the truth and denouncing the oppression,

فَإِنَّ اللّهَ مَعَ الَّذينَ اتَّقَوا وَالَّذينَ هُم مُحسِنونَ .

for God is with those who are God wary and those who are virtuous. (Editor: Referring to the Qur´an 16:128)’.

 فَقالَ حَمزَةُ بنُ سِنانٍ الأَسدِيُّ :

So Hamza ibn Sinan al-Asadi said:

يا قَومُ ! إنَّ الرَّأيَ ما رَأَيتُم ،

 ‘O People! Indeed, the view is what you determine.

فَوَلّوا أمرَكُم رَجُلاً مِنكُم ،

Entrust your affair to a man from amongst you,

فَإِنَّهُ لابُدَّ لَكُم مِن عِمادٍ وسِنادٍ ورايَةٍ تَحُفّونَ بِها ، وتَرجِعونَ إلَيها .

for you must have a pillar, a support and a flag under which you assemble and return.’

فَعَرَضوها عَلى زَيدِ بنِ حُصَينٍ الطاّئِيِّ ، فَأَبى ،

They suggested it to Zayd ibn Husain al- Ta’i, but he refused.

وعَرَضوها عَلى حُرقوصِ بنِ زُهَيرٍ ، فَأَبى ،

They then proposed it to Hurqus ibn Zuhair, but he refused.

وعَلى حَمزَةَ بنِ سِنانٍ وشُرَيحِ بنِ أوفَى العَبِسيِّ ، فَأَبَيا ،

Then they proposed it to Hamza ibn Sinan and Shurayh ibn Awfa al-`Abisi, but they both refused.

وعَرَضوها عَلى عَبدِ اللّهِ بنِ وَهبٍ ،

Then [finally] they proposed it to `Abdullah ibn Wahab,

فَقالَ: هاتوها ،

so he said: ‘Bring it forth;

أما وَاللّهِ لا آخُذُها رَغبَةً فِي الدُّنيا ،

by God, I do not accept it out of desire for this world,

ولا أدَعُها فَرَقا مِنَ المَوتِ .

nor do I refuse it out of fear of death.’

فَبايَعوهُ لِعَشرٍ خَلَونَ مِن شَوّالٍ ،

They pledged their alleagiance to him –

وكانَ يُقالُ لَهُ : ذُو الثَّفِناتِ .

who was called Dhu al-Thafinat (having calloused forehead) - on the tenth of Shawwal.

 ثُمَّ اجتَمَعوا في مَنزِلِ شُرَيحِ بنِ أوفَى العَبسِيِّ ،

They then gathered in the house of Shurayh ibn Awfa al-`Abisi.

فَقالَ ابنُ وَهبٍ :

Ibn Wahab said:

اِشخَصوا بِنا إلى بَلدَةٍ نَجتَمِعُ فيها لِاءِنفاذِ حُكمِ اللّهِ ،

‘Take us to a place, that we may come together to enforce the rule of God,

فَإِنَّكُم أهلُ الحَقِّ .

for indeed you are the people of the Truth.

 قالَ شُرَيحٌ : نَخرُجُ إلَى المَدائِنِ فَنَنزِلُها ،

Shurayh said: ‘Let’s go forth to al-Mada’in; we will alight there,

ونَأخُذُ بِأَبوابِها ،

seize control of its gates,

ونُخرِجُ مِنها سُكّانَها ،

expel its inhabitants,

ونَبعَثُ إلى إخوانِنا مِن أهلِ البَصرَةِ فَيَقدَمونَ عَلَينا .

and send for our brothers from the people of Basra to come to us.’

 فَقالَ زَيدُ بنُ حُصَينٍ :

Zayd ibn Husain said:

إنَّكُم إن خَرَجتُم مُجتَمِعينَ اتُّبِعتُم ،

 ‘Indeed, if you go forth together, you will be followed,

ولكِنِ اخرُجوا وُحدانا مُستَخفينَ ،

thus go forth separately and secretly,

فَأَمَّا المَدائِنُ فَإِنَّ بِها مَن يَمنَعُكُم ،

for indeed [in] al-Mada’in there is someone who will prevent you;

ولكِن سيروا حَتّى تَنزِلوا جِسرَ النَّهرَوانِ

so march until you arrive at the bridge of al-Nahrawan

وتُكاتِبوا إخوانَكُم مِن أهلِ البَصرَةِ .

and write to your brothers from the people of Basra.’

قالوا : هذَا الرَّأيُ .

They said: ‘That is the correct view.’

 وكَتَبَ عَبدُ اللّهِ بنُ وَهبٍ إلى مَن بِالبَصرَةِ مِنهُم يُعلِمُهُم مَا اجتَمَعوا عَلَيهِ ،

`Abdullah ibn Wahab wrote to those who were in Basra informing them about what they had agreed upon

ويَحُثُّهُم عَلَى اللِّحاقِ بِهِم ،

and encouraging them to join them.

وسَيَّرَ الكِتابَ إلَيهِم ،

He dispatched the letter to them;

فَأَجابوهُ أنَّهُم عَلَى اللِّحاقِ بِهِ .

they answered him that they would join him.

فَلَمّا عَزَموا عَلَى المَسيرِ تَعَبَّدوا لَيلَتَهُم ؛

When they decided to march, they spent the night in worship;

وكانَت لَيلَةُ الجُمُعَةِ ويَومُ الجُمُعَةِ ،

it was the eve and day of Friday.

وساروا يَومَ السَّبتِ ،

They thus marched on Saturday.

فَخَرَجَ شُرَيحُ بنُ أوفَى العَبسِيُّ وهُوَ يَتلو قَولَ اللّهِ تَعالى :  

Shurayh ibn Awfa al-`Abisi set forth reciting the words of God:

«فَخَرَجَ مِنْهَا خَآئِفًا يَتَرَقَّبُ قَالَ رَبِّ نَجِّنِى مِنَ الْقَوْمِ الظَّــلِمِينَ * وَ لَمَّا تَوَجَّهَ تِلْقَآءَ مَدْيَنَ قَالَ عَسَى رَبِّى أَن يَهْدِيَنِى سَوَآءَ السَّبِيلِ» القصص : 21 و 22 .

So he escaped from thence, fearing, vigilant. He said: My Lord! Deliver me from the wrongdoing folk. And when he turned his face toward Midian, he said: Peradventure my Lord will guide me in the right road.” Qur’an, 21-22.

تاريخ الطبري : ج5 ص74 .

Tarikh al-Tabari, vol. 5, p. 74.

463. مسند ابن حنبل عن أيّوب عن حميد بن هلال عن رجل من عبد القيس كان من الخوارج ثمّ فارقهم قال :

463. Musnad ibn Hanbal, reporting from Ayyub, Hamid ibn Hilal and a man from `Abd al-Qays, who was a Kharijite, and then he deserted their doctrine, that he said:

دَخَلوا قَريَةً ، فَخَرَجَ عَبدُ اللّهِ بنُ خَبّابٍ ، ذَعِرا يَجُرُّ رِداءَهُ ،

“when they entered a village, `Abdullah ibn Khabbab went forth frightened, pulling his robe,

فَقالوا : لَم تُرَعْ ،

so they said: ‘Why do you panic?’

قالَ : وَاللّهِ لَقَد رُعتَموني !

He said: ‘By God, you have scared me!’

 قالوا : أنتَ عَبدُ اللّهِ بنُ خَبّابٍ صاحِبِ رَسولِ اللّهِ صلى الله عليه و آله ؟

They said: ‘Are you `Abdullah ibn Khabbab, the companion of the Messenger of God (SA)?’

 قالَ : نَعَم .

He said: ‘Yes.’

قالوا : فَهَل سَمِعتَ مِن أبيكَ حَديثا يُحَدِّثُهُ عَن رَسولِ اللّهِ صلى الله عليه و آله تُحَدِّثُناهُ ؟

They said: ‘Will you narrate to us a report you heard from your father, from the Messenger of God (SA)?’

 قالَ : نَعَم ، سَمِعتُهُ يُحَدِّثُ عَن رَسولِ اللّهِ صلى الله عليه و آله أنَّهُ ذَكَرَ فِتنَةً ،

He said: ‘Yes, I heard him narrate from the Messenger of God (SA) that he mentioned [the occurrrence of] a sedition,

القاعِدُ فيها خَيرٌ مِنَ القائِمِ ،

the one sitting will be better than the one standing,

وَالقائِمُ فيها خَيرٌ مِنَ الماشي ،

the one who is standing will be better than the one walking,

وَالماشي فيها خَيرٌ مِنَ السّاعي .

and the one walking will be better than the one striving.

قالَ : فَإِن أدرَكتَ ذلِكَ فَكُن عَبدَ اللّهِ المَقتولَ ـ

He said: ‘If you get caught up in it, then be the killed ‘Abdullah (servant of God).’

قالَ أيّوبُ : ولا أعلَمُهُ إلّا قالَ : ولا تَكُن عَبدَ اللّهِ القاتِلَ ـ.

Ayyub (the narrator) said: ‘I think he added: ‘But do not be the killing ‘Abdullah.’

 قالوا : أ أنتَ سَمِعتَ هذا مِن أبيكَ يُحَدِّثُهُ عَن رَسولِ اللّهِ صلى الله عليه و آله ؟

 They said: ‘Did you hear that from your father, from the Messenger of God (SA)?’

 قالَ : نَعَم .

He said: ‘Yes.’

 قالَ : فَقَدَّموهُ عَلى ضَفَّةِ النَّهرِ ،

He said: ‘They took him to the banks of the river

فَضَرَبوا عُنُقَهُ ،

and struck his neck,

فَسالَ دَمُهُ كَأَنَّهُ شِراكُ نَعلٍ مَا ابذَقَرَّ ،

so his blood flowed, but it did not scatter, as if it was a shoelace,

 وبَقَروا اُمَّ وَلَدِهِ عَمّا في بَطنِها .

and they cut open the belly of his wife [in spite of her pregnancy].”

مسند ابن حنبل : ج7 ص452 ح21121 .

Musnad ibn Hanbal, vol. 7, p. 452, h 21121.

464. تاريخ الطبري عن عبد الملك بن أبي حرّة :

464. Tarikh al-Tabari, reporting from `Abd al-Malik ibn Abu Hurrah who said:

لَمّا خَرَجَتِ الخَوارِجُ وهَرَبَ أبو موسى إلى مَكَّةَ ورَدَّ عَلِيٌّ ابنَ عَبّاسٍ إلى البَصرَةِ ،

 “When the Khawarij left [and disobeyed] and Abu Musa fled to Mecca, Ali returned Ibn Abbas to Basra,

قامَ فِي الكوفَةِ فَخَطَبَهُم ، فَقالَ :

he stood up in Kufah and addressed them, saying:

 الحَمدُ للِّهِ وإن أتَى الدَّهرُ بِالخَطبِ الفادِحِ ،

‘Praise be to God even though fate brings forth grave misfortunes

وَالحَدَثانِ الجَليلِ ،

and majestic events

وأشهَدُ أن لا إلهَ إلَا اللّهُ ،

and I bear witness that there is no god but God

وأنَّ مُحَمَّدا رَسولُ اللّهِ .

and Muhammad is the Messenger of God.

 أمّا بَعدُ ، فَإِنَّ المَعصِيَةَ تورِثُ الحَسرَةَ ،

Indeed, sin occasions grief

وتُعقِبُ النَّدَمَ ،

and yields regret.

وقَد كُنتُ أمَرتُكُم في هذَينِ الرَّجُلَينِ وفي هذِهِ الحُكومَةِ أمري ،

I have already given you my command concering these two men and the arbitration,

ونَحَلتُكُم رَأيي ، لَو كانَ لِقَصيرٍ أمرٌ !

I informed you of my opinion, if only Qasir had the command,

ولكِن أبَيتُم إلّا ما أرَدتُم ،

but you refused but that which you wanted,

فَكُنتُ أنَا وأنتُم كَما قالَ أخو هَوازِنَ :

so you and I were like the brother of Hawazin when he said:

 أمَرتُهُمُ أمري بِمُنعَرَجِ اللِّوىَ            فَلَم يَستَبينُوا الرُّشدَ إلّا ضُحَى الغَدِ

  “I gave them my orders at Mun`arij al-Liwa;             But they did not take heed till the forenoon of the next day.”

 ألا إنَّ هذَينِ الرَّجُلَينِ اللَّذَينِ اختَرتُموهُما حَكَمَينِ قَد نَبَذا حُكمَ القُرآنِ وَراءَ ظُهورِهِما ،

The two men whom you chose as arbitrators have discarded the ruling of the Qur’an behind their backs,

وأحيَيا ما أماتَ القرآنُ ،

revived that which the Qur’an destroyed,

وَاتَّبَعَ كُلُّ واحِدٍ مِنهُما هَواهُ بِغَيرِ هُدىً مِنَ اللّهِ ،

each one following their desires without the guidance from God,

فَحَكَما بِغَيرِ حُجَّةٍ بَيِّنَةٍ ،

so they judged without clear evidence

ولا سُنَّةٍ ماضِيَةٍ ،

or past tradition;

وَاختَلَفا في حُكمِهِما ،

they differed in their judgement

وكِلاهُما لَم يَرشُد ،

when both of them were not guided.

فَبَرِئَ اللّهُ مِنهُما ورَسولُهُ وصالِحُ المُؤمِنينَ .

God, his Messenger and the righteous believers dissociate themselves from them.

اِستَعِدّوا وتَأَهَّبوا لِلمَسيرِ إلَى الشّامِ ،

Prepare yourselves and get ready for the advance to Syria,

وأصبِحوا في مُعَسكَرِكُم إن شاءَ اللّهُ يَومَ الإِثنَينِ .

by the will of God, and be in your camps on Monday morning.”

تاريخ الطبري : ج5 ص77 .

Tarikh al-Tabari, vol. 5, p. 77.

465. أنساب الأشراف عن أبي مجلز:

465. Ansab al-Ashraf, reporting from Abu Mijlaz who said:

 بَعَثَ عَلِيٌّ إلَى الخَوارِجِ أن سيروا إلى حَيثُ شِئتُم ،

“Ali sent [a message] to the Kharijites: Go to wherever you want,

ولا تُفسِدوا فِي الأَرضِ ؛

do not create mischief in the land,

فَإِنّي غَيرُ هائِجِكُم ما لَم تُحدِثوا حَدَثا .

for I will not agitate you as long as you do not commit a crime.

 فَساروا حَتّى أتَوُا النَّهرَوانَ ،

They marched on until they reached al-Nahrawan,

وأجمَعَ عَلِيٌّ عَلى إتيانِ صِفّينَ ،

where Ali had determined to go to Siffin.

وبَلَغَ مُعاوِيَةَ فَسارَ حَتّى أتى صِفّينَ .

 When Mu`awiyah was informed, he [also] advanced to Siffin.

وكَتَبَ عَلِيٌّ إلَى الخَوارِجِ ـ بِالنَّهرَوانِ ـ :

Ali wrote to the Khawarij at al-Nahrawan

أمّا بَعدُ ، فَقَد جاءَكُم ما كُنتُم تُريدونَ ،

‘Now then‚ indeed, what you wanted has come to pass;

قَد تَفَرَّقَ الحَكَمانِ عَلى غَيرِ حُكومَةٍ ولَا اتِّفاقٍ ،

the two arbitrators have dispersed without any judgement or agreement,

فَارجِعوا إلى ما كُنتُم عَلَيهِ ،

so return to your [original] positions,

فَإِنّي اُريدُ المَسيرَ إلَى الشّامِ .

for I want to advance to Syria.’

فَأَجابوهُ :

They replied to him:

أنَّهُ لا يَجوزُ لَنا أن نَتَّخِذَكَ إماما وقَد كَفَرتَ

 ‘It is not permissible for us to adopt you as a leader, when you have disbelieved,

حَتّى تَشهَدَ عَلى نَفسِكَ بِالكُفرِ ،

until you bear witness against yourself to that effect [that you have disbelieved]

وتَتوبَ كَما تُبنا ،

and repent as we have repented,

فَإِنَّكَ لَم تَغضَب لِلّهِ ،

for you did not get angry for God,

إنَّما غَضِبتَ لِنَفسِكَ .

or rather, you got angry for yourself.’

 فَلَمّا قَرَأَ جَوابَ كِتابِهِ إلَيهِم يَئِسُ مِنهُم ،

When he read the reply of his letter, he gave up all hope of them;

فَرَأى أن يَمضِيَ مِن مُعَسكَرِهِ بِالنُّخَيلَةِ ـ وقَد كانَ عَسكَرَ بِها حينَ جاءَ خَبرُ الحَكَمَينِ ـ إلَى الشّامِ ، وكَتَبَ إلى أهلِ البَصرَةِ فِي النُّهوضِ مَعَهُ .

he decided to march from his encampment at al-Nukhayla to Syria and he wrote to the people of Basra to rise with him.”

أنساب الأشراف : ج3 ص141 .

Ansab al-Ashraf, vol. 3, p. 141.

466. الأخبار الطوالـ

466. Al-Akhbar al-Tiwal, relates,

بَعدَ ذِكرِ رِسالَةِ الإِمامِ عليه السلام إلَى الخَوارِجِ وجَوابِهِم لَهُ ـ:

after mentioning the letter of the Imam (AS) to the Kharijites and their reply to him:

لَمّا قَرَأَ عَلِيٌّ كِتابَهُم يَئِسَ مِنهُم ،

“When Ali read their letter, he gave up all hope of them;

ورَأى أن يَدَعَهُم عَلى حالِهِم ، ويَسيرَ إلَى الشّامِ ؛

he was of the opinion to leave them to their own devices and advance to Syria

لِيُعاوِدَ مُعاوِيَةَ الحَربَ ،

to reengage Mu`awiyah in battle.

فَسارَ بِالنّاسِ حَتّى عَسكَرَ بِالنُّخَيلَةِ ، وقالَ لِأَصحابِهِ :

He marched with the people until they camped at al-Nukhailah and said to his companions:

تَأَهَّبوا لِلمَسيرِ إلى أهلِ الشّامِ ،

 ‘Get ready to advance to the people of Syria,

فَإِنّي كاتِبٌ إلى جَميعِ إخوانِكُم لِيَقدَموا عَلَيكُم ،

for indeed I have written to all your brothers to march towards you;

فَإِذا وافَوا شَخَصنا إن شاءَ اللّهُ .

when they arrive, we will depart by the will of God.’

 ثُمَّ كَتَبَ كِتابَهُ إلى جَميعِ عُمّالِهِ

He then wrote to all his governors

أن يُخَلِّفوا خُلفاءَهُم عَلى أعمالِهِم ،

to appoint deputies in their places

ويَقدَموا عَلَيهِ .

and advance towards him.”

الأخبار الطوال : ص206 .

Al-Akhbar al-Tiwal, p. 206.

467. تاريخ الطبري عن أبي الصلت التيمي :

467. Tarikh al-Tabari, reports from Abu al-Salt al-Taymi:

بَلَغَ عَلِيّا أنَّ النّاسَ يَقولونَ :

“It reached Ali that people are saying:

لَو سارَ بِنا إلى هذِهِ الحَرَورِيَّةِ

‘If he marched with us to al-Haruriyya,

فَبَدَأنا بِهِم ،

we would begin [to fight] them [first];

فَإِذا فَرَغنا مِنهُم

when have been done with them,

وَجَّهَنا مِن وَجهِنا ذلِكَ إلَى المُحِلّينَ .

we may advance towards those that we are fighting’ [i.e. the Syrians]’,

فَقامَ في النّاسِ ،

so he stood amongst the people,

فَحَمِدَ اللّهَ وأثنى عَلَيهِ ،

praised and lauded God,

ثُمَّ قالَ : أمّا بَعدُ ، فَإِنَّهُ قَد بَلَغَني قَولُكُم :

and then he said: ‘Your words have reached me:

لَو أنَّ أميرُ المُؤمِنينَ سارَ بِنا إلى هذِهِ الخارِجَةِ

If only the Commander of the Faithful were to march with us to these rebels

الَّتي خَرَجَت عَلَيهِ فَبَدَأنا بِهِم ،

who rebelled against him, so we began [to fight] them,

فَإِذا فَرَغنا مِنهُم وَجَّهَنا إلَى المُحِلّينَ ،

and when have been done with them,

وإنَّ غَيرَ هذِهِ الخارِجَةِ أهَمُّ إلَينا مِنهُم ،

we may advance towards those that we are fighting.

فَدَعوا ذِكرَهُم ،

Leave them.

وسيروا إلى قَومٍ يُقاتِلونَكُم كَيما يَكونوا جَبّارينَ مُلوكا ،

Let’s march to a people that are fighting you in order that they may be oppressive rulers over you

ويَتَّخِذوا عِبادَ اللّهِ خَوَلاً .

and take the servants of God as slaves.’

 فَتَنادى النّاسُ مِن كُلِّ جانِبٍ :

The people called out from all sides:

سِر بِنا يا أميرَ المُؤمِنينَ حَيثُ أحبَبتَ .

 ‘O Commander of the Faithful, march with us to wherever you like.’ ”

تاريخ الطبري : ج5 ص80 .

Tarikh al-Tabari, vol. 5, p. 80.

468. تاريخ الطبري عن حميد بن هلالـ

468. Tarikh al-Tabari, reporting from Hamid ibn Hilal, who said,

بَعدَ أن ذَكَرَ أنَّ الخَوارِجَ قَتَلوا عَبدَ اللّهِ ابنَ خَبّابٍ وَامرَأَتَهُ ـ:

after he mentioned that the Kharijites had killed `Abdullah ibn Khabbab and his wife - :

وقَتَلوا ثَلاثَ نِسوَةٍ مِن طَيِّءٍ ،

“They killed also three women from [the tribe of] Tayy’

وقَتَلوا اُمَّ سِنانٍ الصَّيداوِيَّةَ ،

and killed Umm Sinan al-Saydawiyya.

فَبَلَغَ ذلِكَ عَلِيّا ومَن مَعَهُ مِنَ المُسلِمينَ مِن قَتلِهِم عَبدَ اللّهِ بنَ خَبّابٍ وَاعتِراضِهِم النّاسَ ،

When the news reached Ali and those with him of the Muslims, that is the Killing of `Abdullah ibn Khabbab and his wife and their opposition to the people,

فَبَعَثَ إلَيهِمُ الحارِثَ بنَ مُرَّةَ العَبدِيَّ لِيَأتِيَهُم فَيَنظُرَ فيما بَلَغَهُ عَنهُم ،

he sent al-Harith ibn Murra al-`Abdi to go to them and look into what they say,

ويَكتُبَ بِهِ إلَيهِ عَلى وَجهِهِ ، ولا يَكتُمَهُ .

and write to him without concealing anything.

 فَخَرَجَ حَتَّى انتَهى إلَى النَّهرِ لِيُسائِلَهُم ،

He left until he reached al-Nahr to inquire about them,

فَخَرَجَ القَومُ إلَيهِ فَقَتَلوهُ .

but they [i.e. the Khawarij] went forth to him and killed him.

وأتَى الخبَرُ أميرَ المُؤمِنينَ وَالنّاسَ ،

The news reached the Commander of the Faithful and the people,

فَقامَ إلَيهِ النّاسُ فَقالوا :

so they stood up and said:

يا أميرَ المُؤمِنينَ عَلامَ تَدَعُ هؤُلاءِ وَراءَنا يَخلُفونَنا في أموالِنا وعِيالِنا ؟ !

‘O’ Commander of the Faithful, why are you leaving them to remain behind us along with our wealth and families?

سِر بِنا إلَى القَومِ ،

March with us to the people [of the Kharijites];

فَإِذا فَرَغنا مِمّا بَينَنا وبَينَهُم

when we have settled what is between us and them,

سِرنا إلى عَدُوِّنا مِن أهلِ الشّامِ .

we may advance towards our enemy of the people of Syria.’

 وقامَ إلَيهِ الأَشعَثُ بنُ قَيسٍ الكِندِيُّ فَكَلَّمَهُ بِمِثلِ ذلِكَ ـ

Al-Ash`ath ibn Qays al-Kindi stood up towards him and spoke in the same manner.

وكانَ النّاسُ يَرَونَ أنَّ الأَشعَثَ يَرى رَأيَهُم ؛

The people were of the opinion that al-Ash`ath would incline to them [i.e. the Khawarij],

لِأَنَّهُ كانَ يَقولُ يَومَ صِفّينَ أنصَفَنا قَومٌ يَدعونَ إلى كِتابِ اللّهِ ،

because he said on the day of Siffin ‘the people who have invited us to the Book of God have been fair to us.’

فَلَمّا أمَرَ عَلِيّا بِالمَسيرِ إلَيهِم عَلِمَ النّاسُ أنَّهُ لَم يَكن يَرى رَأيَهُم ـ

Thus when he commanded Ali to march towards them, people knew that he disagreed with them.

فَأَجمَعَ عَلى ذلِكَ ، فَنادى بِالرَّحيلِ .

He agreed and commanded [them] to depart.”

تاريخ الطبري : ج5 ص82 .

Tarikh al-Tabari, vol. 5, p. 82.

469. الفتوح:

469. Al-Futuh, relates:

 سارَ عَلِيٌّ رضى الله عنه حَتّى نَزَلَ عَلى فَرسَخَينِ مِنَ النَّهرَوانِ ،

“Ali (AS) advanced until he alighted at a distance of two parasangs from al-Nahrawan,

ثُمَّ دَعا بِغُلامِهِ فَقالَ لَهُ :

so he summoned his servant and said to him:

اِركَب إلى هؤُلاءِ القَومِ ،

‘Ride to those people

وقُل لَهُم عَنّي :

and say to them:

مَا الَّذي حَمَلَكُم عَلَى الخُروجِ عَلَيَّ ،

 ‘What has caused you to rebel against me?

أ لَم أقصِد في حُكمِكُم ؟

Was I not moderate with your judgement?

أ لَم أعدِل في قَسمِكُم ؟

Was I not just in your share [of the treasury]?

أ لَم أقسِم فيكُم فَيئَكُم ؟

Did I not distribute your [share of the] booty amongst you?

أ لَم أرحَم صَغيرَكُم ؟

Was I not merciful to your young?

أ لَم اُوَقِّر كَبيرَكُم ؟

Was I not respectful to your elders?

أ لَم تَعلَموا أنّي لَم أتَّخِذكُم خَوَلاً ،

Do you not know that I have not taken you as slaves,

ولَم أجعَل مالَكُم نَفَلاً ؟

nor have I made your wealth a gift for others?’

وَانظُر ماذا يَرُدّونَ عَلَيكَ ،

Look into their response;

وإن شَتَموكَ فَاحتَملِ ،

if they abuse you, bear it,

وإيّاكَ أن تَرُدَّ عَلى أحَدٍ مِنهُم شَيئا .

and do not reply to any one of them.’

 فَأَقبَلَ غُلامُ عَلِيٍّ حَتّى أشرَفَ عَلَى القَومِ بِالنَّهرَوانِ ،

The slave of Ali came until he overlooked the people [the Kharijites]

فَقالَ لَهُم ما أمَرَهُ بِهِ ،

and said to them what he had been commanded to.

فَقالَت لَهُ الخَوارِجُ :

The Kharijites said to him:

اِرجِع إلى صاحِبِكَ ؛

 ‘Return to your master;

فَلَسنا نُجيبُهُ إلى شَيءٍ يُريدُه أبَدا ،

we will not respond to him at all;

وإنّا نَخافُ أن يَرُدَّنا بِكَلامِهِ الحَسَنِ

we fear he will reply to us in beautiful words

كَما رَدَّ إخوانَنا بِحَرَوراءَ عَبدَ اللّهِ بنَ الكَوّاءِ وأصحابَهُ ،

as he replied to our brothers at al-Haruriyya, `Abdullah Ibn al-Kawwa’ and his companions.

وَاللّهِ تَعالى يَقولُ :  «بَلْ هُمْ قَوْمٌ خَصِمُونَ» ، الزخرف : 58 .

God says: “Yea, they are a contentious people” Qur’an, 43:58.

ومَولاكَ عَلِيٌّ مِنهُم ،

Your master Ali is of them,

فَارجِع إلَيهِ وخَبِّرهُ بِأَنَّ اجتِماعَنا هاهُنا لِجِهادِهِ ومُحارَبَتِهِ ، لا لِغَيرِ ذلِكَ .

so return to him and inform him that our gathering here is to wage war against him only.”

الفتوح : ج4 ص261 .

Al-Futuh, vol. 4, 261.

470. الإمام عليّ عليه السلامـ

470. Imam Ali (AS) said, -

لَمّا عَزَمَ عَلى حَربِ الخَوارِجِ ، وقيلَ لَهُ :

when he intended to fight the Kharijites, and it was said to him:

إنَّ القَومَ عَبَروا جِسرَ النَّهرَوانِ ـ:

 ‘The people have crossed the bridge of al- Nahrawan’ -:

مَصارِعُهُم دونَ النُّطفَةِ  ،

 ‘Their falling places are on this side of the river.

وَاللّهِ ، لا يُفلِتُ مِنهُم عَشَرَةٌ ،

By God, only ten of them will escape,

ولا يَهلِكُ مِنكُم عَشَرَةٌ .

and only ten of you will be killed.”

نهج البلاغة : الخطبة 59 .

Nahj al-Balagha, Sermon 59.

471. نهج البلاغة :

471. Nahjul Balagha,

مِن كَلامٍ لَهُ عليه السلام قالَهُ لِلخَوارِجِ ،

from his (AS) words to the Kharijites,

وقَد خَرَجَ إلى مُعَسكَرِهِم

when he went forth to their camps,

وهُم مُقيمونَ عَلى إنكارِ الحُكومَةِ

and they continued in their refusal of the arbitration,

فَقالَ عليه السلام :

so he (AS) said:

أكُلُّكُم شَهِدَ مَعَنا صِفّينَ ؟

 “Did all of you witness [the Battle of] Siffin with us?’

 فَقالوا : مِنّا مَن شَهِدَ ، ومِنّا مَن لَم يَشهَد .

They said: ‘Some of us did and some did not.’

 قالَ : فَامتازوا فِرقَتَينِ ؛

He said: ‘Then let you divide yourselves into two groups.

فَليَكُن مَن شَهِدَ صِفّينَ فِرقَةً ،

Let those who witnessed Siffin be a group

ومَن لَم يَشهَدها فِرقَةً ،

and those who did not be another group,

حَتّى اُكَلِّمَ كُلّاً مِنكُم بِكَلامِهِ .

so that I may address each as I see suitable.’

ونادَى النّاسَ ، فَقالَ :

Then he shouted to the people:

أمسِكوا عَنِ الكَلامِ ،

 ‘Stop talking

وأنصِتوا لِقَولي ،

and listen to my words,

وأقبِلوا بِأَفئِدَتِكُم إلَيَّ ،

turn with your hearts towards me.

 فَمَن نَشَدناهُ شَهادَةً فَليَقُل بِعِلمِهِ فيها .

Whomever we ask to bear witness, let him attest according to his knowledge about it.’

 ثُمَّ كَلَّمَهُم عليه السلام بِكَلامٍ طَويلٍ ،

Then he (AS) engaged them with a long conversation,

مِن جُملَتِهِ أن قالَ عليه السلام :

of which he said:

أ لَم تَقولوا عِندَ رَفعِهِمُ المَصاحِفَ حيلَةً وغيلَةً ومَكرا وخَديعَةً :

 ‘Did you not say, when they raised the Qur’ans out of deceit, trickery, conspiracy and treachery,

إخوانُنا وأهلُ دَعوَتِنَا استَقالونا وَاستَراحوا إلى كِتابِ اللّهِ سُبحانَهُ ،

‘They are our brothers and people of our faith, they request our forgiveness and seek protection through the Book of God.

فَالرَّأيُ القَبولُ مِنهُم ، وَالتَّنفيسُ عَنهُم ؟

 [Our] opinion is to agree with them and to release them’.

 فَقُلتُ لَكُم : هذا أمرٌ ظاهِرُهُ إيمانٌ ، وباطِنُهُ عُدوانٌ ،

Then I said to you: ‘This is an affair whose external aspect is faith but whose internal aspect is enmity.

وأوَّلُهُ رَحمَةٌ ، وآخِرُهُ نَدامَةٌ ،

Its beginning is mercy and its end is regret.

فَأَقيموا عَلى شَأنِكُم ،

So remain in your position

وَالزَموا طَريقَتَكُم ،

and be steadfast on your path

وعَضّوا عَلَى الجِهادِ بِنَواجِذِكُم ،

and keep on striving [in battle]as much as you could.

ولا تَلتَفِتوا إلى ناعِقٍ نَعَقَ ؛

Do not pay heed to the shouts of the shouter:

إن اُجيبَ أضَلَّ ،

If he is answered, he will mislead,

وإن تُرِكَ ذَلَّ .

and if he is ignored, he will be disgraced.’

 وقَد كانَت هذِهِ الفَعلَةُ ،

‘Then there was this attempt [i.e. the arbitration],

وقَد رَأَيتُكُم أعطَيتُموها .

and I found that you agreed to it.

وَاللّهِ لَئِن أبَيتُها ما وَجَبَت عَلَيَّ فَريضَتُها ،

By God, if I had refused it, it would not have been binding on me,

ولا حَمَّلَنِي اللّهُ ذَنبَها .

nor would God have held me responsible for its sin.

ووَاللّهِ ، إن جِئتُها إنّي لَلمُحِقُّ الَّذي يُتَّبَعُ ،

By God, if I respond, then indeed I am the rightful person who should be followed,

وإنَّ الكِتابَ لَمَعي ،

for certainly the Qur’an is with me.

ما فارَقتُهُ مُذ صَحبِتُهُ ،

I have never forsaken it since I have accompanied it.

فَلَقَد كُنّا مَعَ رَسولِ اللّهِ صلى الله عليه و آله وإنَّ القَتلَ لَيَدورُ عَلَى الآباءِ وَالأَبناءِ ،

We were with the Messenger of God (SA) and the killing would embrace fathers, sons,

وَالإِخوانِ وَالقَراباتِ ،

brothers and close relatives.

فَما نَزدادُ عَلى كُلِّ مُصيبَةٍ وشِدَّةٍ إلّا إيمانا ،

Nevertheless, trouble and hardship would only increase our faith,

ومُضِيّا عَلَى الحَقِّ ،

our march on the path of truth,

وتَسليما لِلأَمرِ ،

submission to the divine will,

وصَبرا عَلى مَضَضِ الجِراحِ .

and patience on the pain of wounds.

 ولكِنّا إنَّما أصبَحنا نُقاتِلُ إخوانَنا فِي الإِسلامِ

Indeed, we have to fight our brethren in Islam

عَلى ما دَخَلَ فيهِ مِنَ الزَّيغِ وَالاعوِجاجِ ، وَالشُّبهَةِ وَالتَّأويلِ .

because of misguidance, crookedness, doubts and [wrong] interpretation.

فَإِذا طَمِعنا في خَصلَةٍ يَلُمُّ اللّهُ بِها شَعَثَنا ،

If we find, however, a trait that will make God gather us together

ونَتَدانى بِها إلَى البَقِيَّةِ فيما بَينَنا ،

and we become close to one another,

رَغِبنا فيها ،

we will accept it

وأمسَكنا عَمّا سِواها .

and give up everything else.”

نهج البلاغة : الخطبة 122 .

Nahj al-Balagha, Sermon 122.

472. تاريخ بغداد عن جابر :إنّي لَشاهِدٌ عَلِيّا يَومَ النَّهرَوانِ لَمّا أن عايَنَ القَومَ قالَ لِأَصحابِهِ :

472. Tarikh Baghdad, reporting from Jabir, who said: “I witnessed Ali on the day of al-Nahrawan, when he had noticed the people [of Syria], say to his companions - :

كُفّوا .

‘Desist!’

فَناداهُم أن أقيدونا بِدَمِ عَبدِ اللّهِ بنِ خَبّابٍ ـ

Then he called out to them that they should give in the killer of `Abdullah ibn Khabbab

وكانَ عامِلُ عَلِيٍّ عَلَى النَّهرَوانِ ـ.

the governor of Ali (AS) to al-Nahrawan,

 قالوا : كُلُّنا قَتَلَهُ .

so they said: ‘We have all killed him.’ ”

تاريخ بغداد : ج7 ص237 الرقم 3729 .

Tarikh Baghdad, vol. 7, p. 237, h 3729

473. الأخبار الموفّقيّات عن عليّ بن صالح :

473. Al-Akhbar al-Muwaffaqiyyat, reporting from Ali ibn Salih, who said:

لَمّا استَوَى الصَّفّانِ بِالنَّهرَوانِ

“When the two groups assembled at al-Nahrawan,

تَقَدَّمَ أميرُ المُؤمِنينَ عَلِيُّ بنُ أبي طالِبٍ عليه السلام بَينَ الصَّفَّينِ ،

the Commander of the Faithful, Ali ibn Abi Talib (AS) went between the two front lines

ثُمَّ قالَ :

and said:

 أمّا بَعدُ ، أيَّتُهَا العِصابَةُ الَّتي أخرَجَتها عادَةُ المِراءِ وَالضَّلالَةِ ،

‘O group [of people] that have been victim to the custom of hypocrisy and misguidance,

وصَدَفَ بِها عَنِ الحَقِّ الهَوى وَالزَّيغُ ،

[who have been] turned away from the truth by desire and deviation!

إنّي نَذيرٌ لَكُم أن تُصبِحوا غَدا صَرعى بِأَكنافِ هذَا النَّهرِ ،

I warn you lest you be lifeless victims tomorrow on the banks of this river

أو بِمِلطاطٍ مِنَ الغائِطِ ،

or on the shores of this desert

بِلا بَيِّنَةٍ مِن رَبِّكُم ولا سُلطانٍ مُبينٍ .

without any evidence or clear proof from your Lord.

أ لَم أنهَكُم عَن هذِهِ الحُكومَةِ واُحَذِّركُموها ،

Did I not prevent you from this arbitration and warn you against it?

واُعلِمكُم أنَّ طَلَبَ القَومِ لَها دَهنٌ مِنهُم ومَكيدَةٌ ؟ !

Did I not informe you that their request was a deception and conspiracy?!

فَخالَفتُم أمري

You contradicted my command

وجانَبتُمُ الحَزمَ

and brushed aside the determination,

فَعَصَيتُموني حَتّى أقرَرتُ بِأَن حَكَّمتُ ،

and so you disobeyed me; then I approved the arbitration,

وأخَذتُ عَلَى الحَكَمَينِ فَاستَوثَقتُ ،

took a commitment from the two arbitrators and verified [it]

وأمَرتُهُما أن يُحيِيا ما أحيَا القُرآنُ ،

and commanded both of them to revive that which the Qur’an revives

ويُميتا ما أماتَ القرآنُ ،

and to deaden that which the Qur’an deadens,

فَخالَفا أمري وعَمَلا بِالهَوى ،

but they disobeyed my command and acted according to [their] desires.

ونَحنُ عَلَى الأَمرِ الأَوَّلِ ،

We are thus [back] on the first issue,

فَأَينَ تَذهَبونَ ؟

where are you going?

وأينَ يُتاهُ بِكُم ؟

Where are you being misled too?’

 فَقالَ خَطيبُهُم :

Their spokesperson said:

أمّا بَعدُ ، يا عَلِيُّ ! فَإِنّا حينَ حَكَّمنا كانَ ذلِكَ كُفرا مِنّا ،

‘O Ali, indeed when we imposed the arbitration, it was a [form of] disbelief from us,

فَإِن تُبتَ كَما تُبنا فَنَحنُ مَعَكَ ومِنكَ ،

if you repent like we have repented then we are with you and from you,

وإن أبَيتَ فَنَحنُ مُنابِذوكَ عَلى سَواءٍ إنَّ اللّهَ لا يُحِبُّ الخائِنينَ .

however if you refuse, then we will equally oppose you, indeed God does not like the betrayers.’

 فَقالَ عَلِيٌّ :

Ali then said:

أصابَكُم حاصِبٌ

 ‘You have been struck by divine punishment,

ولا بَقِيَ مِنكُم وابِرٌ ،

and nobody will remain from you.

أبَعدَ إيماني بِاللّهِ ، وجِهادي في سَبيلِ اللّهِ ،

Will I attest to disbelief after my faith in God,

وهِجرَتي مَعَ رَسولِ اللّهِ صلى الله عليه و آله اقِرُّ بِالكُفرِ ؟ !

strife in His path and migration with the Messenger of God (SA)?!

لَقَد ضَلَلتُ إذا وما أنَا مِن المُهتَدينَ ،

Then I would stray from the path, and be not of [the company of] those who receive guidance.

ولكِن مُنيتُ بِمَعشَرٍ أخِفّاءِ الهامِ ،

I have been afflicted with a group

سُفَهاءِ الأَحلامِ ،

that are feebleminded and foolish,

وَاللّهُ المُستَعانُ .

and God is sought for assistance.”

الأخبار الموفّقيّات : ص325 ح181 .

Al-Akhbar al-Muwaffaqiyyat, p. 325, h 181.

474. تاريخ الطبري عن أبي سلمة الزهري :

474. Tarikh al-Tabari, reporting from Abu Salama al-Zuhri, who said:

رَفَعَ عَلِيٌّ رايَةَ أمانٍ مَعَ أبي أيّوبَ ،

“Ali raised the flag of protection with Abu Ayyub,

فَناداهُم أبو أيّوبَ :

so he called out to them:

مَن جاءَ هذِهِ الرّايَةَ مِنكُم

‘Whosoever of you comes under this flag

مِمَّن لَم يَقتُل

having not killed anyone

ولَم يَستَعرِض

and having not proceeded ruthlessly,

فَهُوَ آمِنٌ ،

he will be safe.

ومَنِ انصَرَفَ مِنكُم إلَى الكوفَةِ أو إلَى المَدائِنِ

Whosoever of you departs for Kufah or to any other city

وخَرَجَ مِن هذِهِ الجَماعَةِ فَهُوَ آمِنٌ ،

and he leaves this group, he is safe;

إنَّهُ لا حاجَةَ لَنا بَعدَ أن نُصيبَ قَتَلَةَ إخوانِنا مِنكُم في سَفكِ دِمائِكُم .

indeed there is no need for us to spill your blood once we have arrested the killers of our brothers from amongst you.’

فَقالَ فَروَةُ بنُ نَوفَلٍ الأَشجَعِيُّ :

Farwah ibn Nawfal al-Ashja`i said:

وَاللّهِ ، ما أدري عَلى أيِّ شَيءٍ نُقاتِلُ عَلِيّا ؟ !

 ‘By God, I do not know why we are fighting Ali?

لا أرى إلّا أن أنصَرِفَ حَتّى تَنفُذَ لي بَصيرَتي في قِتالِهِ أو اتِّباعِهِ ،

I see that I should leave until I have the foresight to fight him or follow him.’

وَانصَرَفَ في خَمسِمِئَةِ فارِسٍ

So he left with five hundred horsemen

حَتّى نَزَلَ البَندَنيجَيْنَ وَالدَّسْكَرَةَ ،

until he arrived at al-Bandanijayn and al-Daskara.

وخَرَجَت طائِفَةٌ اُخرى مُتَفَرِّقينَ فَنَزَلَتِ الكوفَةَ ،

Another group also left, scattered and arrived at Kufah.

وخَرَجَ إلى عَلِيٍّ مِنهُم نَحوٌ مِن مِئَةٍ ،

About a hundred of them went forth to Ali.

وكانوا أربَعَةَ آلافٍ ،

They were [originally] four thousand.

فَكانَ الَّذينَ بَقوا مَعَ عَبدِ اللّهِ بنِ وَهبٍ مِنهُم ألفَينِ وثَمانِمِئَةٍ .

Those that remained of them with `Abdullah ibn Wahab were two thousand eight hundred.”

تاريخ الطبري : ج 5 ص 86 .

Tarikh al-Tabari, vol. 5, p. 86.

475. الإمام الباقر عليه السلام :

475. Imam al-Baqir (AS) said:

إنَّ عَلِيّا عليه السلام كانَ يَدعو عَلَى الخَوارِجِ فَيَقولُ في دُعائِهِ :

Indeed, Ali (AS) would invoke God against the Khawarij, saying in his supplication:

اللّهُمَّ رَبَّ البَيتِ المَعمورِ،

“O God, Lord of the much-frequented House,

وَالسَّقفِ المَرفوعِ ،

the canopy raised high,

وَالبَحرِ المَسجورِ ،

the ocean filled with swell

وَالكِتابِ المَسطورِ ،

and the Book Inscribed,

أسأَلُكَ الظَّفَرَ عَلى هؤُلاءِ الَّذينَ نَبَذوا كِتابَكَ وَراءَ ظُهورِهِم ،

I ask of You victory over those who discarded Your Book behind their backs

وفارَقوا اُمَّةَ أحمَدَ عُتُوّاً عَلَيكَ .

and departed from the Community of Ahmad arrogantly against you.”

قرب الإسناد : ص12 ح37 .

Qurb al-Isnad, p. 12, h 37.

476. مروج الذهبـ

476. Muruj al-Dhahab,

في ذِكرِ قِتالِ الخَوارِجِ ـ:

in mentioning the fighting of the Kharijites,

لَمّا أشرَفَ [عَلِيٌّ عليه السلام ] عَلَيهِم قالَ :

When Ali (AS) drew close to them, he said:

اللّهُ أكبَرُ ، صَدَقَ اللّهُ ورَسولُ اللّهِ صلى الله عليه و آله .

 “God is Greater, God and the Messenger of God (SA) have spoken the truth.

 فَتَصافَّ القَومُ ،

They faced one another,

ووَقَفَ عَلَيهِم بِنَفسِهِ ،

and Ali (AS) stood alone in front of them;

فَدَعاهُم إلَى الرُّجوعِ وَالتَّوبَةِ ،

he invited them to return and repent, but they refused

فَأَبَوا ورَمَوا أصحابَهُ ،

and attacked his companions.

فَقيلَ لَهُ : قَد رَمَونا .

When it was said to him: ‘They have targeted us’,

 فَقالَ : كُفّوا .

he said: ‘Desist!’

 فَكَرَّرُوا القَولَ عَلَيهِ ثَلاثا وهُوَ يَأمُرُهُم بِالكَفِّ ،

They repeated their statement to him thrice, and he commanded them to abstain,

حَتّى اُتِيَ بِرَجُلٍ قَتيلٍ مُتَشَحِّطٍ بِدَمِهِ .

until a dead man was brought covered with his blood.

 فَقالَ عَلِيٌّ : اللّهُ أكبَرُ ،

Ali (AS) said: God is greater!

الآنَ حَلَّ قِتالُهُمُ ،

Now fighting is permissible.

احمِلوا عَلَى القَومِ .

Attack them.”

مروج الذهب : ج2 ص416 .

Muruj al-Dhahab, vol.2, p. 416.

477. الكامل للمبرّد :

477. Al-Kamil, by al-Mubarrad, relates:

خَرَجَ مِنهُم رَجُلٌ بَعدَ أن قالَ عَلِيٌّ رِضوانُ اللّهِ عَلَيهِ :

“A man from among them came forth, after Ali (AS) [had] said:

 اِرجِعوا وَادفَعوا إلَينا قاتِلَ عَبدِ اللّهِ بنِ خَبّابٍ .

 ‘Return and surrender to us the killer of `Abdullah ibn Khabbab.’

 فَقالُوا : كُلُّنا قَتَلَهُ وشَرِكَ في دَمِهِ !

They said: Indeed, we have all killed him and shared in his blood!

ثُمَّ حَمَلَ مِنهُم رَجُلٌ عَلى صَفِّ عَلِيٍّ ـ

Then a man from them attacked the [front] line of Ali,

وقَد قالَ عَلِيٌّ : لا تَبدَؤوهُم بِقِتالٍ ـ

who had previously said: ‘Do not begin fighting,

فَقَتَلَ مِن أصحابِ عَلِيٍّ ثَلاثَةً وهُو يَقولُ :

and killed three of Ali’s companions, saying:

 أقتُلُهُم ولا أرى عَلِيّا             ولَو بَدا أوجَرتُهُ الخَطِّيّا

 I kill them though I do not see Ali       If he appears, I will stab him to death

 فَخَرَجَ إلَيهِ عَلِيٌّ صَلَواتُ اللّهِ عَلَيهِ فَقَتَلَهُ ،

Ali (AS) went forth to him and killed him;

فَلَمّا خالَطَهُ السَّيفُ

when the sword struck him,

قالَ : حَبَّذَا الرَّوحَةُ إلَى الجَنَّةِ !

 he said: ‘How excellent is the passage to Paradise!’

فَقالَ عَبدُ اللّهِ بنِ وَهَبٍ : ما أدري أإلَى الجَنَّةِ أم إلَى النّارِ ؟

`Abdullah ibn Wahab said: ‘I do not know whether it is to Paradise or Hell?’

 فَقالَ رَجُلٌ مِن بَني سَعدٍ :

A man from the tribe of S`ad [who was witnessing this scene] then said:

إنَّما حَضَرتُ اغتِرارا بِهذا ،

‘Indeed, I came [to the battlefield] being deceived by this man,

وأراهُ قَد شَكَّ ! !

but I see that he is in doubt!

فَانخَزَلَ بِجَماعَةٍ مِن أصحابِهِ ،

Then he separated with a group of his companions

ومالَ ألفٌ إلى ناحِيَةِ أبي أيّوبَ الأَنصارِيِّ .

and moved with a thousand [men] in the direction of Abi Ayyub al-Ansari.”

الكامل للمبرّد : ج3 ص1105 .

Al-Kamil, by al-Mubarrad, vol. 3, p. 1105.

478. الفتوح :

478. Al-Futuh, relates:

تَقَدَّمَ عَبدُ اللّهِ بنِ وَهَبٍ الرّاسِبِيُّ حَتّى وَقَفَ بَينَ الجَمعَينِ ،

 “`Abdullah ibn Wahab al-Rasibi came forth until he stood between the two armies,

ثُمَّ نادى بِأَعلى صَوتِهِ : يَابنَ أبي طالِبٍ !

then he shouted at the top of his voice: ‘O son of Abi Talib!

حَتّى مَتى يَكونَ هذِهِ المُطاوَلَةُ بَينَنا وبَينَكَ ؟ !

Until when will this procrastination between you and us last?

وَاللّهِ ، لا نَبرَحُ هذِهِ العَرصَةَ أبَدا أو تَأبى عَلى نَفسِكَ ،

By God, we will never leave this plain unless you reject your desires,

فَابرُز إلَيَّ حَتّى أبرُزَ إلَيكَ وذَرِ النّاسَ جانِبا .

so come forth to me, so that I may engage you [in combat] and leave the people aside.’

 فَتَبَسَّمَ عَلِيٌّ رضى الله عنه ثُمَّ قالَ : قاتَلَهُ اللّهُ

Ali (AS) smiled and said: May God ruin him! [Editor: “Qatalahu Allah” is an exclamation of anger literally means ‘may God fight him!’; it approximately means ‘damned bastard!’].

مِن رَجُلٍ ما أقَلَّ حياءَهُ !

A man with so little shame!

أما إنَّهُ لِيَعلَمُ أنّي حَليفُ السَّيفِ وجَديلُ الرُّمحِ ،

Does he not know that I am the ally of the sword and the grip of the spear,

ولكِنَّهُ أيِسَ مِنَ الحَياةِ ،

but he has become despondent about life

أو لَعَلَّهُ يَطمَعُ طَمَعا كاذِبا .

or it maybe that he desires falsely [because I am old].

 قالَ : وجَعَلَ عَبدُ اللّهِ يَجولُ بَينَ الصَّفّينِ وهُوَ يَرتَجِزُ ويَقولُ :

 He said: `Abdullah began to pace between the two [front] lines reciting poetry and saying:

 أنَا ابنُ وَهبٍ الرّاسِبِيُّ الثّاري           أضرِبُ فِي القَومِ لَأَخذِ الثّارِ

I am the son of Wahab al-Rasibi, the avenger        I strike the people to take revenge

 حَتّى تَزولَ دَولَةُ الأَشرارِ                 ويَرجِعَ الحَقُّ إلَى الأَخيارِ

Until the government of the evil is destroyed         And the truth returns to the best of people.

 ثُمَّ حَمَلَ فَضَرَبَهُ عَلِيٌّ ضَربَةً ألحَقَهُ بِأَصحابِهِ .

Then he attacked, and Ali struck him once and made him join his [dead] companions.”

الفتوح : ج4 ص274 .

Al-Futuh, vol. 4, p. 274.

479. الإمامة والسياسة عن الثعلبي:

479. Al-Imamah wa al-Siyasah, reporting from al-Th`alabi, who said:

 لَقَد رَأَيتُ الخَوارِجَ حينَ استَقبَلَتهُمُ الرِّماحُ وَالنَّبلُ كَأَنَّهُم مَعَزٌ اتَّقَتِ المَطَرَ بِقُرونِها ،

“I saw the Kharijites, when they were received by spears and arrows, as if they were goats trying to prevent the rain through their horns,

ثُمَّ عَطَفَتِ الخَيلُ عَلَيهِم مِنَ المَيمَنَةِ وَالمَيسَرَةِ ،

followed by the cavalry from the left and the right.

ونَهَضَ عَلِيٌّ فِي القَلبِ بِالسُّيوفِ وَالرِّماحِ ،

Ali arose from the heart of the army with the sword and the spear.

فَلا وَاللّهِ ما لَبِثوا فُواقا ، (أي قدر فواق ناقة ، وهو ما بين الحلْبَتين من الراحة، النهاية : ج3 ص479) .

By God, it was not long [Editor: A verbatim translation of this sentence is: it took them less than a fuwaq‚ namely an interval between two milkings (of a camel‚ cow‚ etc.) ... ].

حَتّى صَرَعَهُمُ اللّهُ ، كَأَنَّما قيلَ لَهُم : موتوا فَماتوا .

before God destroyed them, as if it was said to them: ‘Die!’ and they died.”

الإمامة والسياسة : ج1 ص169 .

 Al-Imamah wa al-Siyasah, vol. 1, p. 169.

480. صحيح مسلم عن بسر بن سعيد عن عبيد اللّه بن أبي رافع :

480. Sahih Muslim, reporting from Busr ibn Sa`id, from `Ubaidullah ibn Abu Rafi‘, who said:

إنَّ الحَرَورِيَّةَ لَمّا خَرَجَت ـ وهُوَ مَعَ عَلِيِّ بنِ أبي طالِبٍ رضى الله عنه ـ

 “When the Haruriyyah rebelled,

قالوا : لا حُكمَ إلّا لِلّهِ .

they said: ‘There is no judgement but God’s.

 قالَ عَلِيٌّ : كَلِمَةُ حَقٍّ اُريدَ بِها باطِلٌ ،

Ali said: ‘A word of truth, by which falsehood is sought.

إنَّ رَسولَ اللّهِ صلى الله عليه و آله وَصَفَ ناسا إنّي لَأَعرِفُ صِفَتَهُم في هؤُلاءِ ،

Indeed, the Messenger of God (s.aw.) described people, and I identify their characteristics in them.

يَقولونَ الحَقَّ بِأَلسِنَتِهِم لا يَجوزُ هذا مِنهُم ـ

They state the truth with their tongue, but it does not go beyond this part –

وأشارَ إلى حَلقِهِ ـ

he pointed towards his throat.

مِن أبغَضِ خَلقِ اللّهِ إلَيهِ مِنهُم أسوَدُ ،

The most detestable of the creatures of God unto Him is a black man among them,

إحدى يَدَيهِ طُبيُ شاةٍ أو حَلَمَةُ ثَديٍ .

Whose one hand is like the teat of a goat or the nipple of the breast.’

فَلَمّا قَتَلَهُم عَلِيُّ بنُ أبي طالِبٍ رضى الله عنه

When Ali ibn Abi Talib (AS) killed them,

قالَ : اُنظُروا ،

he said: ‘Look for his dead body.’

فَنَظَروا فَلَم يَجِدوا شَيئا .

They looked [for him], but found nothing.

فَقالَ : اِرجِعوا ،

Upon this he said: ‘Go [and search for him].

فَوَاللّهِ ! ما كَذَبتُ ولا كُذِّبتُ ـ

By God, neither have I spoken a lie nor has a lie been spoken to me.’

مَرَّتَينِ أو ثَلاثا ـ

He said this twice or thrice.

ثُمَّ وَجَدوهُ في خَرِبَةٍ ،

Then they found him in some ruins,

فَأَتَوا بِهِ حَتّى وَضَعوهُ بَينَ يَدَيهِ .

so they brought [the dead body] and placed him in the presence of Ali (AS).

قالَ عُبَيدُ اللّهِ : وأنَا حاضِرٌ ذلِكَ مِن أمرِهِم ،

`Ubaidullah said: ‘I was present

وقَولِ عَلِيٍّ فيهِم .

when Ali said that about them.”

صحيح مسلم : ج2 ص749 ح157 .

Sahih Muslim, vol. 2, p. 749, h 157.

481. الإمام عليّ عليه السلامـ

481. Imam Ali (AS) said,

وقَد مَرَّ بِقَتلَى الخَوارِجِ يَومَ النَّهرَوانِ ـ:

when he passed by the dead of the Kharijites on the day of al-Nahrawan,

بُؤسا لَكُم ،

“How unfortunate are you!

لَقَد ضَرَّكُم مَن غَرَّكُم !

You were harmed by him who deceived you!”

 فَقيلَ لَهُ : مَن غَرَّهُم يا أميرَ المُؤمِنينَ ؟

It was said to him: ‘Who deceived them, O Commander of the Faithful?’

 فَقالَ عليه السلام : الشَّيطانُ المُضِلُّ ،

He said: “Satan the misguiding

وَالأَنفُسُ الأَمّارَةُ بِالسّوءِ ،

and the soul inciting to evil

غَرَّتهُم بِالأَمانِيِّ ،

deceived them with desires,

وفَسَحَت لَهُم بِالمَعاصي ،

extended for them the path of sin,

ووَعَدَتهُمُ الإِظهارَ ،

promised them victory

فَاقتَحَمَت بِهِمُ النّارَ .

and thrust them into the fire.”

نهج البلاغة : الحكمة 323 .

Nahjul Balagha, Aphorism 323.

482. المصنّف لعبد الرزّاق عن قتادة :

482. Al_Musannaf:

لَمّا قَتَلَهُم قالَ رَجُلٌ :

“When he killed them, a man said:

الحَمدُ لِلّهِ الَّذي أبادَهُم وأراحَنا مِنهُم .

 ‘Praise be to God who has eradicated them and relieved us of them.’

 فَقالَ عَلِيٌّ : كَلّا وَالَّذي نَفسي بِيَدِهِ ،

Ali said: “Nay, by Him in Whose hand is my soul.

إنَّ مِنهُم لَمَن في أصلابِ الرِّجالِ

Among them are those who still exist in the loins of men;

لَم تَحمِلهُ النِّساءُ بَعدُ ،

women have not as yet become pregnant with them.

ولَيَكونَنَّ آخِرُهُم لُصّاصا جَرّادينَ  .

Indeed, the last of them will turn [into] thieves and robbers.”

المصنّف لعبد الرزّاق : ج10 ص150 ح18655 .

Al-Musannaf, by `Abd al-Razzaq, vol. 10, p. 150, h 18655.

483. تاريخ الطبري عن عبد الملك بن أبي حرّة :

483. Tarikh al-Tabari, reporting from `Abd al-Malik ibn Abu Hurra who said:

طَلَبَ [عَلِيٌّ عليه السلام ] مَن بِهِ رَمَقٌ مِنهُم ،

“Ali (AS) inquired as to those who were still breathing,

فَوَجَدناهُم أربَعَمِئَةِ رَجُلٍ ،

so we found that they were four hundred men.

فَأَمَرَ بِهِم عَلِيٌّ فَدُفِعوا إلى عَشائِرِهِم ،

Ali then commanded that they be surrendered to their tribes.

وقالَ : اِحمِلوهُم مَعَكُم فَداووهُم ،

He said: ‘Carry them with you, treat them [their wounds];

فَإِذا بَرِئوا فَوافوا بِهِمُ الكوفَةِ ،

when they are cured, bring them to Kufah

وخُذوا ما في عَسكَرِهِم مِن شَيءٍ .

and take whatever you find in their camps.’

قالَ : وأمَّا السِّلاحُ وَالدَّوابُّ وما شَهِدوا بِهِ عَلَيهِ الحَربَ ،

He said: ‘As for the weapons and the animals,

فَقَسَّمَهُ بَينَ المُسلِمينَ ،

however, he divided them amongst the Muslims.

وأمَّا المَتاعُ وَالعَبيدُ وَالإِماءُ

Concering the possessions, the slaves and the bondwomen,

فَإِنَّهُ حينَ قَدِمَ رَدَّهُ عَلى أهلِهِ .

when he arrived [at Kufah], he returned them to their owners.”

تاريخ الطبري : ج5 ص88 .

Tarikh al-Tabari, vol. 5, p. 88.

484. كنز العمّال عن عبد الملك بن قريب :

484. Kanz al-`Ummal, reporting from `Abd al-Malik ibn Qarib, who said:

سَمِعتُ العَلاءَ بنَ زِيادٍ الأَعرابِيَّ يَقولُ :

“I heard al-`Ala ibn Ziyad al-`A’rabi say:

سَمِعتُ أبي يَقولُ :

‘I heard my father say:

صَعِدَ أميرُ المُؤمِنينَ عَلِيُّ بنُ أبي طالِبٍ مِنبَرَ الكوفَةَ بَعدَ الفِتنَةِ وفَراغِهِ مِنَ النَّهرَوانِ

The Commander of the Faithful, Ali ibn Abi Talib (AS) ascended the pulpit of Kufah after the sedition and his return from al-Nahrawan.

فَحَمِدَ اللّهَ وخَنَقَتهُ العِبرَةُ ،

He praised God and his eyes were filled with tears,

فَبَكى حَتَّى اخضَلَّت لِحيَتُهُ بِدُموعِهِ وجَرَت ،

such that his beard was dampened;

ثُمَّ نَفَضَ لِحيَتَهُ

thereafter he wiped his beard,

فَوَقَعَ رَشاشُها عَلى ناسٍ مِن اُناسٍ ،

and its drops fell on some of the people;

فَكُنّا نَقولُ :

we would say:

إنَّ مَن أصابَهُ مِن دُموعِهِ فَقَد حَرَمَهُ اللّهُ عَلى النّارِ ،

 ‘Indeed, whoever his tears have fallen on, God will protect [his body] from the hellfire.’

ثُمَّ قالَ :

He then said:

يا أيُّهَا النّاسُ !

O‚ people!

لا تَكونوا مِمَّن يَرجُو الآخِرَةَ بِغَيرِ عَمَلٍ ،

Do not be [like] the one who seeks the Hereafter without any action,

ويُؤَخِّرُ التَّوبَةَ بِطولِ الأَمَلِ ،

he delays repentance because of long expectations,

يَقولُ فِي الدُّنيا قَولَ الزّاهِدينَ ،

he speaks in this world the speech of the ascetics

ويَعمَلُ فيها عَمَلَ الرّاغِبينَ ،

and performs the action of those inclined to it.

إن اُعطِيَ مِنها لَم يَشبَع ،

If he is given from it, he will not be satiated,

وإن مُنِعَ مِنها لَم يَقنَع ،

and if he is denied, he will not be satisfied.

يَعجِزُ عَن شُكرِ ما اُوتِيَ ،

He fails to thank [God] for that which he is given.

ويَبتَغِي الزِّيادَةَ فيما بَقِيَ ،

He desires more from that which remains;

ويَأمُرُ ولا يَأتي ،

he commands but does not fulfil [his duties],

ويَنهى ولا يَنتَهي ،

and he prohibits but does not desist.

يُحِبُّ الصّالِحينَ ولا يَعمَلُ بِأَعمالِهِم ،

He loves the righteous, but does not perform their deeds;

ويُبغِضُ الظّالِمينَ وهُوَ مِنهُم ،

he abhors the oppressors even though he is one of them.

تَغلِبُهُ نَفسُهُ عَلى ما يَظُنُّ ،

His soul overpowers him for that which he assumes,

ولا يَغلِبُها عَلى ما يَستَيقِنُ ،

but he does not overpower it for what he is certain of.

إنِ استَغنى فُتِنَ ،

If he is self-sufficient, he is tested;

وإن مَرِضَ حَزِنَ ،

if he is sick he is sad,

وإنِ افتَقَرَ قَنِطَ ووَهَنَ ،

and if he is in need he loses hope and grows feeble.

فَهُوَ بَينَ الذَّنبِ وَالنِّعمَةِ يَرتَعُ ،

He fluctuates between sin and blessings;

يُعافى فَلا يَشكُرُ ،

he is cured but does not give thanks;

ويُبتَلى فَلا يصَبِرُ ،

he is afflicted but does not exercise patience,

كَأَنَّ المُحَذَّرَ مِنَ المَوتِ سِواهُ ،

as if the one who is cautioned about death is [someone] other than him

وكَأَنَّ مَن وُعِدَ وزُجِرَ غَيرُهُ .

and the one who is promised [reward] and warned [against punishment] is someone else.

 يا أغراضَ المَنايا !

O targets of tribulations!

يا رَهائِنَ المَوتِ !

O hostages of death!

يا وِعاءَ الأَسقامِ !

O vessels of sicknesses!

يا نُهبَةَ الأَيّامِ !

O booty of days!

ويا ثِقلَ الدَّهرِ !

O load of the time!

ويا فاكِهَةَ الزَّمانِ !

O fruit of the age!

ويا نورَ الحَدَثانِ !

O light of misfortunes!

ويا خُرسُ عِندَ الحُجَجِ !

O‚ the speechless in the face of proofs!

ويا مَن غَمَرَتهُ الفِتَنُ وحيلَ بَينَهُ وبَينَ مَعرِفَةِ العِبَرِ .

O’ the one who is engulfed with trials and a barrier is placed between him and the knowledge of instructions [and lessons]!

بِحَقٍّ ! أقولُ :

With truth I say:

ما نَجا مَن نَجا إلّا بِمَعرِفَةِ نَفسِهِ ،

No one is delivered, except that he is delivered through knowledge of his self

وما هَلَكَ مَن هَلَكَ إلّا مِن تَحتِ يَدِهِ ،

and no one is destroyed except that he is destroyed through his [own] hands.

قالَ اللّهُ تَعالى :  «يَـأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَ أَهْلِيكُمْ نَارًا» التحريم : 6 .

God says: “O ye who believe! save yourselves and your families from a Fire” Qur’an, 66:6

جَعَلَنَا اللّهُ وإيّاكُم مِمَّن سَمِعَ الوَعظَ فَقَبِلَ ،

May God make us and you of those who listen to the admonition and accept,

ودُعِيَ إلَى العَمَلِ فَعَمِلَ .

and who is invited to the deed and performs.”

كنز العمّال : ج16 ص205 ح44229 .

Kanz al-`Ummal, vol. 16, p. 205, h 44229.

485. الكامل في التاريخ:

485. Al-Kamil fi al-Tarikh, relates:

 لَمّا قُتِلَ أهلُ النَّهرَوانِ ،

“When the people of al-Nahrawan were killed,

خَرَجَ أشرَسُ بنُ عَوفٍ الشَّيبانِيُّ عَلى عَلِيٍّ ـ بِالدَّسكَرَةِ ـ في مِئَتَينِ ،

Ashras ibn `Awf al-Shaybani rebelled against Ali at al-Daskarah with two hundred men,

ثُمَّ سارَ إلَى الأَنبارِ ،

so he marched on to al-Anbar.

فَوَجَّهَ إلَيهِ عَلِيٌّ الأَبرَشَ بنَ حَسّانٍ في ثَلاثِمِئَةٍ فَواقَعَهُ ،

Ali dispatched to him al-Abrash ibn Hassan with three hundred [men]; he fought him,

فَقُتِلَ أشرَسُ في رَبيعِ الآخِرِ سَنَةَ ثَمانٍ وثَلاثينَ .

and Ashras was killed in the month of Rabi‘ al-Akhir in the year 38AH.

 ثُمَّ خَرَجَ هِلالُ بنُ عُلَّفَةَ ـ مِن تَيمِ الرِّبابِ ـ ومَعَهُ أخوهُ مُجالِدٌ ،

Thereafter Hilal ibn `Ullafa of the tribe of Taym al-Ribab, rebelled his brother Mujalid;

فَأَتى ماسَبَذانَ ، (ماسَبَذان : مدينة من مدن پيشكوه في محافظة لرستان الإيرانيّة ويقال لها سِيْرَوان، وهي مدينة قديمة بين جبال وشعاب، وفيها عيون ماء تجري وسط المدينة، راجع تقويم البلدان : ص415).

he came to [the city of] Masabadhan [A city from among the cities of Pishkuh in the today’s province of Lorestan (in Iran), also known as Sirawan. It is an old city within mountains and passes, with springs flowing through the centre of the city. (Taqwim al-Buldan, p. 415.)]

فَوَجَّهَ إلَيهِ عَلِيٌّ مَعقِلَ بنَ قَيسٍ الرِّياحِيَّ فَقَتَلَهُ وقَتَلَ أصحابَهُ ،

Ali dispatched M`aqil ibn Qays al-Riyahi, and he killed him and his companions;

وهُم أكثَرُ مِن مِئَتَينِ ،

they were more than two hundred in number.

وكانَ قَتَلُهُم في جُمادَى الاُولى سَنَةَ ثَمانٍ وثَلاثينَ .

Their killing was in the month of Jumada al- Ula 38AH.

 ثُمَّ خَرَجَ الأَشهَبُ بنُ بِشرٍ ، وقيلَ : الأَشعَثُ ـ وهُوَ مِن بَجيلَةَ ـ في مِئَةٍ وثَمانينَ رَجُلاً ، فَأَتَى المَعرَكَةَ الَّتي اُصيبَ فيها هِلالٌ وأصحابُهُ ، فَصَلّى عَلَيهِم ودَفَنَ مَن قَدِرَ عَلَيهِ مِنهُم .

Thereafter al-Ashhab ibn Bishr, of the tribe of Bajila, rebelled with a hundred and eighty men; he came to the battlefield where Hilal and his companions were killed, prayed over their bodies and buried as many as possible of them.

 فَوَجَّهَ إلَيهِم عَلِيٌّ جارِيَةَ بنَ قُدامَةَ السَّعدِيَّ ، وقيلَ : حُجرَ بنَ عَدِيٍّ ،

Ali dispatched Jariya ibn Qudama al-S`adi, (or Hujr ibn `Adi);

فَأَقبَلَ إلَيهِمُ الأَشهَبُ ، فَاقتَتَلا بِجَرجَرايا (جَرْجَرايا : بلدة قريبة من دجلة بين بغداد وواسط ، من توابع النهروان السفلى، راجع تقويم البلدان : ص305).

al-Ashhab came towards them, and they fought at Jarjaraya1 [It is a place near the Tigris river between Baghdad and Wasit. (Taqwim al-Buldan, p. 305.)]

 مِن أرضِ جوخا ، (جُوخا : اسم نهر عليه كورة واسعة في سواد بغداد، وهو بين خانقين وخوزستان، معجم البلدان : ج2 ص179).

in the area of Jukha; [It is the name of a river on the outskirts of Baghdad. (Mu‘jam al-Buldan, vol. 2. p. 179.)]

فَقُتِلَ الأَشهَبُ وأصحابُهُ في جُمادَى الآخِرَةِ سَنَةَ ثَمانٍ وثَلاثينَ .

al-Ashhab and his companions were killed in the month of Jumada al-Akhira, 38AH.

 ثُمَّ خَرَجَ سَعيدُ بنُ قُفلٍ التَّيمِيُّ ـ مِن تَيمِ اللّهِ بنِ ثَعلَبَةَ ـ في رَجَبٍ بِالبَندَنيجَينِ ومَعَهُ مِئَتا رَجُلٍ فَأَتى دَرزِنجانَ ـ (وهي قرية كبيرة تحت بغداد على ثلاثة فراسخ منها على دجلة بالجانب الغربي ، وهي من مدن الأكاسرة ، وإحدى المدائن السبع . وأصل اسمها درزبندان، راجع معجم البلدان : ج2 ص450).

Thereafter Sa‘id ibn Qufl al-Taymi, of the tribe of Taymullah ibn Th`alaba, rebelled in the month of Rajab in Bandanijain and with two hundred men; he came to Darzinjan, [A big village south of Baghdad, within three parasangs is the Tigris on the west side. (Mu‘jam al-Buldan, vol. 2, p. 450.)]

وهِيَ مِنَ المَدائِنِ عَلى فَرسَخَينِ ـ فَخَرَجَ إلَيهِم سَعدُ بنُ مَسعودٍ فَقَتَلَهُم في رَجَبٍ سَنَةَ ثَمانٍ وثَلاثينَ .

two parasangs from al-Mada’in. S`ad ibn Mas‘ud confronted them and killed them in the month of Rajab 38 AH.

 ثُمَّ خَرَجَ أبو مَريَمَ السَّعدِيُّ التَّميمِيُّ ،

Thereafter Abu Maryam al-S`adi al-Tamimi rebelled;

فَأَتى شَهرَزورَ ،

he came to Shahrazur,

وأكثَرُ مَن مَعَهُ مِنَ المَوالي ،

whose people were mostly non-Arabs;

وقيلَ : لَم يَكُن مَعَهُ مِنَ العَرَبِ

it is said that there were no Arabs with him

غَيرُ سِتَّةِ نَفَرٍ هُوَ أحَدُهُم ،

except six people including him.

وَاجتَمَعَ مَعَهُ مِئَتا رَجُلٍ ، وقيلَ : أربَعُمِائَةٍ ،

Two hundred men joined him.

وعادَ حَتّى نَزَلَ عَلى خَمسَةِ فَراسِخَ مِنَ الكوفَةِ .

He returned until he settled about five parasangs from Kufah.

 فَأَرسَلَ إلَيهِ عَلِيٌّ يَدعوهُ إلى بَيعَتِهِ ودُخولِ الكوفَةِ ،

Ali sent for him, inviting him to pledge his allegiance and to enter Kufah,

فَلَم يَفعَل ،

but he refused,

وقالَ : لَيسَ بَينَنا غَيرُ الحَربِ .

saying: ‘There is only war between us.’

 فَبَعَثَ إلَيهِ عَلِيٌّ شُرَيحَ بنَ هانِئٍ في سَبعِمِئَةٍ ،

Ali sent Shurayh ibn Hani with seven hundred [men].

فَحَمَلَ الخَوارِجُ عَلى شُرَيحٍ وأصحابِهِ فَانكَشَفوا ،

The Kharijites attacked Shurayh and his companions and divided them.

وبَقِيَ شُرَيحٌ في مِائَتَينِ ،

Shurayh remained with only two hundred [men].

فَانحازَ إلى قَريَةٍ ،

He took refuge to one of the villages;

فَتَراجَعَ إلَيهِ بَعضُ أصحابِهِ

some of his companions returned to him,

ودَخَلَ الباقونَ الكوفَةَ .

and the rest of them entered Kufah.

 فَخَرَجَ عَلِيٌّ بِنَفسِهِ

Thereafter Ali himself went forth

وقَدَّمَ بَينَ يَدَيهِ جارِيَةَ بنَ قُدامَةَ السَّعدِيَّ ،

and put ahead Jariya ibn Qudama al-S`adi;

فَدَعاهُم جارِيَةُ إلئ طاعَةِ عَلِيٍّ

he invited them to surrender to Ali

وحَذَّرُهُم القَتلَ فَلَم يُجيبوا ،

and threatened them of death, but they did not respond.

ولَحِقَهُم عَلِيٌّ أيضا فَدَعاهُم فَأَبَوا عَلَيهِ وعَلى أصحابِهِ ،

Ali followed them and invited them [to pledge their allegiance], but they refused.

فَقَتَلَهُم أصحابُ عَلِيٍّ ولَم يَسلَم مِنهُم غَيرُ خَمسينَ رَجُلاً

Thus the companions of Ali killed them except fifty of them,

استَأمَنوا فَآمَنَهُم .

who sought protection and were granted.

 وكانَ فِي الخَوارِجِ أربَعونَ رَجُلاً جَرحى ،

There were forty men amongst the Kharijites who were injured.

فَأَمَرَ عَلِيٌّ بِإِدخالِهِمُ الكوفَةَ ومُداواتِهِم حَتّى بَرِؤوا ،

Ali commanded that they be taken to Kufah and be treated until they are cured.

وكانَ قَتلُهُم في شَهرِ رَمَضانَ سَنَةَ ثَمانٍ وثَلاثينَ ؛

The companions of Abu Maryam were killed in the month of Ramazan 38AH;

وكانوا مِن أشجَعِ مَن قاتَلَ مِنَ الخَوارِجِ ،

they among were the bravest fighters of the Kharijites;

ولِجُرأَتِهِم قارَبُوا الكوفَةَ .

it was for their boldness that they drew close to Kufah.”

الكامل في التاريخ : ج2 ص423 .

Al-Kamil fi al-Tarikh, vol. 2, p. 423.

486. اُسد الغابة عن الزبير :

486. Usd al-Ghaba, reporting from al-Zubayr, who said:

كانَ الخِرّيتُ عَلى مُضَرَ يَومَ الجَمَلِ مَعَ طَلحَةَ وَالزُّبَيرِ ،

“Al-Khirrit was the head of Muzar in the army of Talha and al-Zubayr at the Battle of the Camel.

وكانَ عَبدُ اللّهِ بنُ عامِرٍ قَد استَعمَلِ الخِرّيتَ بنَ راشِدٍ عَلى كورَةٍ مِن كُوَرِ فارِسٍ ،

`Abdullah ibn Amir had employed al-Khirrit ibn Rashid as governor over a village of Persia.

ثُمَّ كانَ مَعَ عَلِيٍّ ، فَلَمّا وَقَعَتِ الحُكومَةُ فارَقَ عَلِيّا إلى بِلادِ فارسٍ مُخالِفا ،

Thereafter he joined Ali, but after the arbitration he opposed Ali and left for a region in Persia.

فَأَرسَلَ عَلِيٌّ إلَيهِ جَيشا ،

Ali sent an army to pursue him

وَاستَعمَلَ عَلَى الجَيشِ مَعقِلَ بنَ قَيسٍ وزِيادَ بنَ خَصَفَةَ ،

and appointed M`aqil ibn Qays and Ziyad ibn Khasafa as leaders of the army.

فَاجتَمَعَ مَعَ الخِرّيتِ كَثيرٌ مِنَ العَرَبِ ونَصارى كانوا تَحتَ الجِزيَةِ ،

Many of the Arabs and the Christians, who were paying the tribute, joined him;

فَأَمَرَ العَرَبَ بِإِمساكِ صَدَقاتِهِم وَالنَّصارى بِإِمساكِ الجِزيَةِ ،

he commanded the Arabs to withhold their alms and the Christians to withhold the tribute.

وكانَ هُناكَ نَصارى أسلَموا ،

When the newly-converted Christians noticed the differences,

فَلَمّا رَأَوُا الاِختِلافَ ارتَدّوا وأعانوهُ ،

they renegaded and supported him.

فَلَقوا أصحابَ عَلِيٍّ وقاتَلَهُم ،

They confronted the companions of Ali and fought them.

فَنَصَبَ زِيادُ بنُ خَصَفَةَ رايَةَ أمانٍ ،

Ziyad ibn Khasafa raised the flag of protection

وأمَرَ مُنادِيا فَنادى :

and commanded a caller to declare:

مَن لَحِقَ بِهذِهِ الرّايَةِ فَلَهُ الأَمانُ ،

‘Whoever joins this flag is secure.’

فَانصَرَفَ إلَيها كَثيرٌ مِن أصحابِ الخِرّيتِ ،

So many of the companions of al-Khirrit left him and went towards. it [i. e. the flag],

فَانهَزَمَ الخِرّيتُ فَقُتِلَ .

and so al-Khirrit was defeated and killed.”

 اُسد الغابة : ج2 ص165 الرقم1437 .

Usd al-Ghaba, vol. 2, p. 165, h 1437.