NAHJUL BALAGHA

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 SERMON 123

 

        Put the armored man forward and keep the unarmored one behind. Grit your teeth because this will make the swords skip off the skull, and dodge on the sides of the spears for it changes the direction of their blades. Close the eyes because it strengthens the spirit and gives peace to the heart. Kill the voices because this will keep off spiritless ness.
        Do not let your banner bend down, nor leave it alone. Do not give it to anyone except the brave and the defenders of honor among you because they alone endure the befalling of troubles; they surround the banners and encircle them on both sides, their rear and their front. They do not separate from them lest they give them over (to the enemy). They do not go ahead of them lest they leave them alone. Everyone should deal with his adversary and also help his comrade by his own life, and should not leave the adversary to his comrade lest both his own adversary and his comrade join against him.
By Alláh, even if you run away from the sword of today you would not remain safe from the sword of the next world. You are the foremost among the Arabs and great figures. Certainly in running away there is the wrath of Alláh, unceasing disgrace and lasting shame. And certainly a runner-away does not lengthen his life, nor does any thing come to intervene between him and his day (of death). Who is there to go towards Alláh like the thirsty going to the water? Paradise lies under the edges of spears. Today the reputations (about the velour of warriors) will be tested.
        By Alláh! I am more eager to meet them (in combat) than they are for (returning to) their houses. O’ my Alláh! If they reject truth disperse their group, divide their words (opinion) and destroy them on account of their sins.
        They will not budge from their stand till the continuous striking of spears causes piercing (of wounds) through which wind may pass, and the hitting of swords cuts through the skull, cleaves bones and breaks forearms and legs, till they are attacked by contingent after contingent and assaulted by detachments which are followed by reserves for support, till their cities are continuously assailed by force after force, and till the horses trample even the extreme ends of the lands, the tracks of their beast and their meadows.
        as-Sayyid ar-Razí says: "ad-da`q" means trampling, e.g., "taduqqu’l-khuyúlu bihawafirihá ardahum" (the horses trample the ground with their hoofs). "nawáhini ardihim" means lands opposite each other, it is said, "manázilu baní fulánin tatanáharu" meaning the ‘houses of so-and-so are opposite each other.’

        (1).Amír al-mu’minín delivered this Sermon on the occasion of the battle of Siffín. This battle was fought in the year 37 A.H. between Amír al-mu’minín and the Governor of Syria (ash-Shám), Mu`áwiyah, for the so-called avenging for the killing of Caliph `Uthmán. But in reality it was nothing more than Mu`áwiyah who had been the Autonomous Governor of Syria from Caliph `Umar’s days not wanting to lose that position by swearing allegiance to Amír al-mu’minín but wanting to keep his authority intact by exploiting the killing of Caliph `Uthmán, for later events proved that after securing the government he did not take any practical step to avenge `Uthmán’s blood, and never spoke, not even through omission, about the killers of `Uthmán.

Although from the first day Amír al-mu’minín realised that war was inevitable, it was still necessary to exhaust all pleas. Therefore when on Monday the 12th Rajeb, 36 A.H. he returned to Kúfah after the battle of Jamal he sent Jarír ibn `Abdalláh al-Bajalí with a letter to Mu`áwiyah at Damascus wherein he wrote that the muhájirún and the ansár had sworn allegiance to him and that he too should first swear him allegiance and thereafter place the case of `Uthmán’s killing before him so that he could pass verdict thereon according to the Qur’an and Sunnah. But Mu`áwiyah detained Jarír on several pretexts and after consulting `Amr ibn al-`Ás staged a revolt on the excuse of `Uthmán’s killing, and with the help of important persons of Syria convinced the ignorant people that the liability for `Uthmán’s life lay on `Alí (p.b.u.h) and that he, with his conduct had encouraged the besiegers and had given them protection. Meanwhile he hung the blood-stained shirt of `Uthmán and the amputated fingers of his wife Ná’ilah bint al-Faráfisah on the pulpit in the Central Mosque of Damascus around which seventy thousand Syrians cried and swore the pledge to avenge `Uthmán’s blood. When Mu`áwiyah had roused the feelings of the Syrians to such an extent that they were determined to lay down their lives and be killed, he secured their allegiance on the cause of avenging `Uthmán’s blood and busied himself in equipping for the battle. Thereafter, he showed all this to Jarír and then sent him back mortified.

When Amír al-mu’minín learnt of these matters through Jarír ibn `Abdalláh al-Bajalí he was forced to rise against Mu`áwiyah, and ordered Málik ibn Habíb al-Yarbú`í to mobilise the forces in the valley of An-Nukhaylah. Consequently, people from the suburbs of Kúfah began arriving there in large numbers, till they exceeded eighty thousand. First of all, Amír al-mu’minín sent a vanguard contingent, eight thousand strong, under Ziyád ibn an-Nadr al-Hárithí and another of four thousand strong under Shurayh ibn Hání al-Hárithí towards Syria. After the departure of this vanguard contingent he himself set out for Syria at the head of the remaining army on Wednesday the 5th of Shawwál. When he was out of the boundary of Kúfah he offered zuhr (noon) prayer and after staying at Dayr Abí Músá, Nahr (river) Nars, Qubbat Qubbín, Bábil, Dayr Ka`b, Karbalá’, Sábát, Bahurasíní, al-Anbár and al-Jazírah arrived at ar-Riqqah. The people of this place were in favour of `Uthmán, and at this very place Simák ibn Makhtamah al-Asadí was putting up with his eight hundred men. These people had left Kúfah to join Mu`áwiyah after deserting Amír al-mu’minín; when they had seen Amír al-Mu’minin’s force they had dismantled the bridge over the River Euphrates so that Amír al-Mu’minin’s army should not cross over to the other side of the River. But at the threatening of Málik ibn al-Hárith al-Ashtar an-Nakha`í they were frightened, and after consultations among themselves they put the bridge together again and Amír al-mu’minín passed over it with his army. When he alighted on the other side of the River he saw that Ziyád and Shurayh were also putting up there along with their men since both of them had adopted the land route. When, on reaching here, they found that Mu`áwiyah was advancing with his armies towards the Euphrates and thinking that they would not be able to face him, they stopped there waiting for Amír al-mu’minín. When they had given the reason for their stopping there, Amír al-mu’minín accepted their plea and sent them forward. When they reached Súr ar-Rúm they found that Abú al-A`war as-Sulamí was camping there with his army. Both of them informed Amír al-mu’minín of this, whereupon he despatched Má1ik ibn al-Hárith al-Ashtar an-Nakhá`í in their wake as the Officer in Command and cautioned him not to initiate the fighting but to try to counsel them and apprise them of the correct position as far as possible. In this way, on reaching there Málik al-Ashtar encamped a little distance away. Fighting could have commenced any moment, but he did not interfere with the other side nor did he take any step by which fighting could have been commenced. But Abú al-A`war suddenly attacked them at night, whereupon they took their swords out of the sheaths and prepared to repulse them. Clashes between the two sides went on for sometime but in the end, taking benefit of the darkness of night Abú al-A`war fled away. Since fighting had already commenced, soon after the appearance of dawn an Iraqi commander, Háshim ibn `Utbah al-Mirqál az-Zuhrí, took his position in the battlefield. From the other side also a contingent came to face him, and the flames of fighting rose high. At last Málik al-Ashtar challenged Abú al-A`war to fight him, but he did not dare to face him, and towards the evening Málik al-Ashtar went onwards with his men. The next day Amír al-mu’minín reached there with his force and set off for Siffín with the vanguard contingent and other forces. Mu`áwiyah had already reached there and had set up his bases. He had also placed a guard on the Euphrates and had occupied it. On reaching there Amír al-mu’minín sent him word to remove the guard from Euphrates, but he refused, whereupon the Iraqis took out their swords and in a courageous attack captured the Euphrates. When this stage was over Amír al-mu’minín sent Bashír ibn `Amr al-Ansárí, Sa`íd ibn Qays al-Hamdání and Shabath ibn Rib`í at-Tamímí to Mu`áwiyah to apprise him of the consequences of war and to make him agree to settlement and allegiance. But his reply was that they could not by any means let `Uthmán’s blood remain neglected, and that now the sword alone would arbitrate between them. Consequently in the month of Dhi’l-hijjah 36 A.H. both the parties decided on war and warriors from each side came out into the field to face their adversary. Those who entered the battlefield from Amír al-Mu’minin’s side were: Hujr ibn `Adí al-Kindí, Shabath ibn Rib`í at-Tamímí, Khálid ibn al-Mu`ammar, Ziyád ibn an-Nadr al-Hárithí, Ziyád ibn Khasafah at-Taymí, Sa`íd ibn Qays al-Hamdání, Qays ibn Sa`d al-Ansárí and Málik ibn al-Hárith al-Ashtar an-Nakhá`í while from the Syrians there were, `Abd ar-Rahmán ibn Khálid ibn Walíd al-Makhzúní, Abú al-A`war as-Sulamí, Habíb ibn Maslamah al-Fihrí, `Abdalláh ibn Dhi’l-Kala` al-Himyarí, `Ubaydalláh ibn `Umar ibn al-Khattáb, Shurahbíl ibn Simt al-Kindí, and Hamzah ibn Málik al-Hamdání. When the month of Dhi’l-hijjah came to end the fighting had to be stopped for Muharram, but from the first of Safar fighting was resumed and both parties arrayed themselves opposite each other, equipped with swords, spears and other weapons. On Amír al-Mu’minin’s side Málik al-Ashtar was in command of the horsemen and `Ammár ibn Yásir of the foot soldiers of Kúfah while Sahl ibn Hunayf al-Ansárí was in command of the horsemen and Qays ibn Sa`d of the foot soldiers of Basrah. The banner of the army was given to Háshim ibn `Utbah. In the army of the Syrians on the right hand contingent Ibn Dhi’l-Kalá` was in command, while on the left hand contingent Habíb ibn Maslamah, on horsemen `Amr ibn al-`Ás and on foot soldiers ad-ahhák ibn Qays al-Fihrí were in command.

On the first day Málik ibn al-Ashtar entered the battle-field with his men, and from the other side Habíb ibn Maslamah came out with his men to face him and from both sides a fierce battle ensued. Throughout the day swords clashed with swords and spears with spears.

Next day, Háshim ibn `Utbah came out with `Alí’s army and from the other side Abú al-A`war with his footmen came to face him. When the two armies approached near to each other, horsemen fell upon horsemen and footmen upon footmen and continued attacking each other. and they endured with great patience and steadfastness.

On the third day, `Ammár ibn Yásir and Ziyád ibn an-Nadr came out with horsemen and foot soldiers and from the other side `Amr ibn al-`Ás came forward with a big force. Ziyád attacked the horsemen of the opposite side and Málik al-Ashtar attacked the foot soldiers so furiously that the enemy’s men lost ground and, failing to offer resistance, returned to their camps.

On the fourth day Muhammad ibn al-Hanafiyyah appeared on the battle-field with his men. From the other side `Ubaydalláh ibn `Umar came forward with the Syrian army and both the armies had a serious encounter.

On the fifth day `Abdallah ibn `Abbás came forward and from the other side al-Walíd ibn `Uqba ibn Abí Mu`ayt came to face him. `Abdallah ibn `Abbás carried the assaults with great steadfastness and courage and gave such a brave fight that the enemy left the field in retreat.

On the sixth day Qays ibn Sa`d al-Ansárí came forward with the army and to face him Ibn Dhi’l-Kalá` came out with his contingent, and such a severe fighting ensued that at every step bodies were seen falling and blood flowing like streams. At last the darkness of the night separated the two armies.

On the seventh day Málik al-Ashtar came out and to face him, Habíb ibn Maslamah came forward with his men, and fighting raged till zuhr (noon).

On the eighth day Amír al-mu’minín himself came out with the army and made such an assault that the entire battlefield quaked, and piercing through the ranks and warding off shots of arrows and spears he came and stood between both the lines. Then he challenged Mu`áwiyah, whereupon the latter, along with `Amr ibn al-`Ás, came a bit closer. Then Amír al-mu’minín said to him: "Come out and face me. Let whoever kills the other be the ruler." Whereupon `Amr ibn al-`Ás said to Mu`áwiyah: "`Alí is right. Gather up a little courage and face him. Mu`áwiyah replied: "l am not prepared to waste my life ar your taunting." Saying this he went back. When Amír al-mu’minín saw him retreating he smiled and himself too returned. The daring with which Amír al-mu’minín led the attacks in Siffín can only be called a miraculous feat. Thus, whenever he came out challenging in the battlefield, the enemy lines were dispersed into utter disarray and confusion, and even courageous combatants hesitated to appear against him. That is why on a few occasions he came onto the battlefield in changed dress so that the enemy should not recognise him and someone should be prepared to engage with him personally. Once `Arár ibn Ad’ham came from the other side to engage with al-`Abbás ibn Rabí`ah al-Hárith ibn `Abd al-Muttalib. They remained engaged but neither could defeat the other, until al-`Abbás chanced to see that a link of his adversary’s armour was loose. With a swift stroke he entangled the point of his sword in it, and then with a quick jerk he cut through a few more links. Then with true aim he gave such a blow that his sword went straight into his bosom. Seeing this, people raised the call of takbír. Mu`áwiyah was startled at this noise and on coming to know that `Arár ibn Ad’ham had been slain he was much disturbed and shouted if there was anyone to take revenge for `Arár ibn Ad’ham and kill al-`Abbás, whereupon some tired swordsmen of the tribe of Lakhm came out challenging al-`Abbás. Al-`Abbás said he would come after taking his Chief’s permission. Saying al-`Abbás came to Amír al-mu’minín to seek permission. Amír al-mu’minín detained him, put on al-`Abbás’s dress. and riding on al-`Abbás’s horse entered the battlefield. Taking him to be al-`Abbás, the Lakhms said: "So you have got your Chief’s permission." In reply Amír al-mu’minín recited the following verse:

Permission (to fight) is given unto those upon whom war is made for they have been oppressed, and verily, to help them, Alláh is Most Potent. (Qur’an, 22:39)

Now one man came out from the other side shouting like an elephant, ran amok and assaulted Amír al-mu’minín, but he avoided the blow and then gave such a clean cut with his sword to the other’s back that he was split into two. People thought the blow had gone without avail, but when his horse jumped his two separate parts fell on the ground. After him another man came out but he too was finished in the twinkling of an eye. Then Amír al-mu’minín challenged others but from the strokes of his sword the enemy came to know that it was Amír al-mu’minín in the dress of al-`Abbás and so none dared come to face him.

On the ninth day the right wing was under the command of `Abdulláh ibn Budayl and the left wing under that of `Abdullah ibn al-`Abbás. In the centre was Amír al-mu’minín himself. On the other side Habíb ibn Maslamah commanded the Syrian army. When both the lines had come face to face with each other, the valiant soldiers drew out their swords and pounced upon one another like ferocious lions, and fighting raged on all sides. The banner of the right wing Amír al-Mu’minin’s army was revolving in the hands of Banú Hamdán. Whenever anyone of them fell, martyred, someone else would pick up the banner. First of all Kurayb ibn Shurayh raised the banner, on his fall Shurahbíl ibn Shurayh took it up, then Marthad ibn Shurayh, then Hubayrah ibn Shurayh then Yarím ibn Shurayh, then Sumayr ibn Shurayh and after the killing of all these six brothers the banner was taken up by Sufyán, then `Abd, then Kurayb, the three sons of Zayd, who all fell martyred. After that the banner was lifted by two brothers (sons) of Bashír namely `Umayr and al-Hárith and when they too fell martyred, Wahb ibn Kurayb took up the banner. On this day the enemy’s greater attention was on the right wing and its assaults were so fierce that the men lost ground and began to retreat from the battlefield. Only three hundred men remained with the Officer in Command `Abdulláh ibn Budayl. On seeing this Amír al-mu’minín asked Málik al-Ashtar to call them back and challenge them as to where they were fleeing. "If the days of life are over they cannot avoid death by running away." Now the defeat of the right wing could not be without effect on the left wing, so Amír al-mu’minín turned to the left wing and advanced forward, forcing through the enemy lines, whereupon a slave of Banú Umayyah named Ahmar said to him, "Alláh may make me die if I fail to slay you today." On hearing this Amír al-Mu’minin’s slave Kaysán leapt over him but was killed by him. When Amír al-mu’minín saw this he caught him by the skirt of his armour and, picking him up, threw him down so forcefully that all his joints were smashed, whereupon Imám Hasan (p.b.u.h.) and Muhammad ibn al-Hanafiyyah came forward and despatched him to Hell. Meanwhile, after having been called to Málik al-Ashtar and his having made them feel ashamed, the retreaters came back and again assaulted so steadfastly that pushing back the enemy they reached the place where `Abdulláh ibn Budayl was surrounded by the enemy. When he saw his own men he picked up courage and leapt towards Mu`áwiyah’s tent with drawn sword. Málik al-Ashtar tried to stop him but he couldn’t, and, killing seven Syrians, he reached the tent of Mu`áwiyah. When Mu`áwiyah noticed him close by he ordered him to be stoned, as a result of which he was overpowered and the Syrians crowded over him and killed him. When Málik al-Ashtar saw this he proceeded forward with the combatants of Banú Hamdán and Banú Madh’hij for an attack on Mu`áwiyah, and began dispersing the contingent on guard around him. When, out of the five circles of his guards only one remained to be dispersed, Mu`áwiyah put his foot in the stirrup of his horse in order to run away, but on someone’s encouragement again stopped. On another side of the battlefield a tumult was raging from one end to the other by the swords of `Ammár ibn Yásir and Háshim ibn `Utbah. From whatever side `Ammár passed, the companions (of the Holy Prophet) flocked around him and then made such a joint assault that destruction spread throughout the enemy lines. When Mu`áwiyah saw them advancing he threw his fresh forces towards them. But he continued displaying the excellence of his bravery under the storm of swords and spears. At last Abú al-`Ádiyah al-Juhaní hit him with a spear from which he could not balance himself and then Ibn Hawiy (Jawn as-Saksikí) came forward and slew him. `Ammár ibn Yásir’s death caused tumult in Mu`áwiyah’s ranks because about him they had heard the Holy Prophet (PBUH) having said: " `Ammár will be killed at the hands of a rebellious party." Thus before he fell as martyr Dhu’l-Kalá` had said to `Amr ibn al-`Ás: " see `Ammár on `Alí’s side; are we that rebellious party?" `Amr ibn al-`Ás had assured him that eventually `Ammár would join them, but when he killed fighting on `Alí’s side the rebellious party stood exposed and no scope was left for any other interpretation. Nevertheless Mu`áwiyah started telling the Syrians that: "We did not kill `Ammár, but `Alí did it because he brought him to the battlefield." When Amír al-mu’minín heard this cunning sentence he remarked: "In that case the Holy Prophet (PBUH) killed Hamzah as he had brought him to the battlefield of Uhud." Háshim ibn `Utbah also fell in this conflict. He was killed by al-Hárith ibn Mundhir at-Tanúkhí. After him the banner of the contingent was taken over by his son `Abdulláh.

When such fearless warriors were gone Amír al-mu’minín said to the warriors from the tribes of Hamdán and Rabí`áh: "To me you are like armour and spear. Get up and teach these rebels a lesson. " Consequently, twelve thousand combatants of the tribes of Rabí`áh and Hamdán stood up, swords in hand. The banner was taken up by Hudayn ibn al-Mundhir. Entering the lines of the enemy, they used their swords in such a way that heads began to drop, bodies fell in huge heaps and on every side streams of blood flowed. And the assaults of these swordsmen knew no stopping till the day began to end with all its devastation and the gloom of eve set in, ushering in that fearful night which is known in history as the night of al-Harír, wherein the clashing of weapons, the hoofs of horses and the hue and cry of the Syrians created such notice that even voices reaching the ears could not be heard. On Amír al-Mu’minin’s side, his wrong-crushing slogans raised waves of courage and valour, and on the enemy’s side they shook the hearts in their bosoms. The battle was at its zenith. The quivers of the bowmen had become empty. The stalks of the spears had been broken. Hand to hand fighting went on with swords only and dead bodies collected in heaps, till by morning the number of killed had exceeded thirty thousand.

On the tenth day Amír al-Mu’minin’s men showed the same morale. On the right wing Málik al-Ashtar held the command and on the left wing `Abdulláh ibn al-`Abbás. Assaults went on like the assaults of new soldiers. Signs of defeat appeared on the Syrians, and they were about to leave the battlefield and run away, when five hundred Qur’áns were raised on spears changing the entire face of the battle. Moving swords stopped, the weapon of deceit was successful, and the way was clear for wrong to hold its sway.

In this battle forty-five thousand Syrians were killed while twenty-five thousand Iraqis fell as martyrs. (Kitáb Siffín by Nasr ibn Muzáhim al-Minqarí [d. 212 A.H.] and at-Táríkh at-Tabarí, vol. 1, pp. 3256-3349).