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SERMON 49

About Allah's greatness and sublimity

Praise be to Allah Who lies inside all hidden things and towards Whom all open things guide. He cannot be seen by the eye of an onlooker but the eye which does not see Him cannot deny Him while the mind that proves His existence cannot perceive Him. He is so high in sublimity that nothing can be more sublime than He while in nearness He is so near that no one can be nearer than He. But his sublimity does not put Him at a distance from anything of His creation nor does His nearness bring them on equal level to Him. He has not informed (human) wit about the limits of His qualities. Nevertheless He has not prevented it from securing essential knowledge of Him. So he is such that all signs of existence stand witness for Him till the denying mind also believes in Him. Allah is sublime beyond what is described by those who liken Him to things or those who deny Him.

* * * * *

SERMON 50

Admixture of right and wrong

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


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[ 49 ] ومن خطبة له عليه السلام

وفيها جملة من صفات الربوبية والعلم الالهي

الْحَمْدُ للهِ الَّذِي بَطَنَ (1) خَفِيَّاتِ الْأُمُورِ، وَدَلَّتْ عَلَيْهِ أَعْلاَمُ (2) الظُّهُورِ، وَامْتَنَعَ عَلَى عَيْنِ الْبَصِيرِ; فَلاَ عَيْنُ مَنْ لَمْ يَرَهُ تُنْكِرُهُ، وَلاَ قَلْبُ مَنْ أَثْبَتَهُ يُبْصِرُهُ، سَبَقَ فِي الْعُلُوِّ فَلاَ شَيءَ أَعْلَى مِنْهُ، وَقَرُبَ فِي الدُّنُوِّ فَلاَ شَيْءَ أَقْرَبُ مِنْهُ، فَلاَ اسْتِعْلاَؤُهُ بِاعَدَهُ عَنْ شَيْءٍ مِنْ خَلْقِهِ، وَلاَ قُرْبُهُ سَاوَاهُمْ في الْمَكَانِ بِهِ، لَمْ يُطْلِعِ الْعُقُولَ عَلَى تَحْدِيدِ صِفَتِهِ، ولَمْ يَحْجُبْهَا عَنْ وَاجِبِ مَعْرِفِتِهِ، فَهُوَ الَّذِي تَشْهَدُ لَهُ أَعْلاَمُ الْوُجُودِ، عَلَى إِقْرَارِ قَلْبِ ذِي الْجُحُودِ، تَعَالَى اللهُ عَمَّا يَقولُهُ الْمُشَبِّهُونَ بِهِ وَالْجَاحِدُونَ لَهُ عُلوّاً كَبِيراً!

[ 50 ] ومن خطبة له عليه السلام

وفيه بيان لما يخرب العالم به من الفتن وبيان هذه الفتن

إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ، وَأَحْكَامٌ تُبْتَدَعُ، يُخَالَفُ فِيهَا كِتابُ اللهِ، وَيَتَوَلَّى عَلَيْهَا رِجَالٌ رِجَالاً، عَلَى غَيْرِ دِينِ اللهِ، فَلَوْ أَنَّ الْبَاطِلَ خَلَصَ مِنْ مِزَاجِ الْحَقِّ لَمْ يَخْفَ عَلَى الْمُرْتَادِينَ (1) ، وَلَوْ أَنَّ الْحقَّ خَلَصَ مِنْ لَبْسِ الْبَاطِلِ انْقَطَعَتْ عَنْهُ أَلْسُنُ الْمُعَانِدِينَ; وَلكِن يُؤْخَذُ مِنْ هذَا ضِغْثٌ (2) ، وَمِنْ هذَا ضِغْثٌ، فَيُمْزَجَانِ! فَهُنَالِكَ



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this stage Satan overpowers his friends and they alone escape for whom virtue has been apportioned by Allah from before.

* * * * *

SERMON 51

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

They (1) are asking you morsels of battle. So either you remain in ignominy and the lowest position or drench your swords with blood and quench your thirst with water. Real death is in the life of subjugation while real life is in dying as subjugators. Beware Mu'awiyah is leading a small group of insurgents and has kept them in dark about the true facts with the result that they have made their bosoms the targets of death.

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

Now Amir al-mu'minin's men also desired that just as Mu'awiyah had put restriction on water by occupation of the watering place the same treatment should be accorded to him and his men and no Syrian should be allowed water and everyone of them should be made to die of thirst. But


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يَسْتَوْلي الشَّيْطَانُ عَلَى أَوْلِيَائِهِ، وَيَنْجُو( الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللهِ الْحُسْنَى).

[ 51 ] ومن كلامه عليه السلام

لما غلب أصحاب معاوية أصحابه عليه السلام علي شريعة (1) الفرات بصفين و منعوهم الماء

قَدِ اسْتَطْعَمُوكُمُ الْقِتَالَ (2) ، فَأَقِرُّوا عَلَى مَذَلَّةٍ، وَتَأْخِيرِ مَحَلَّةٍ، أَوْ رَوُّوا السُّيُوفَ مِنَ الدِّمَاءِ تَرْوَوْا مِنَ الْمَاءِ، فَالمَوْتُ في حَيَاتِكُمْ مَقْهُورِينَ، وَالْحَيَاةُ في مَوْتِكُمْ قَاهِرِينَ. أَلاَ وَإِنَّ مُعَاوِيَةَ قَادَ لُمَةً (3) مِنَ الْغُوَاةِ وَعَمَّسَ عَلَيْهِمُ الْخَبَرَ (4) ، حَتَّى جَعَلُوا نُحُورَهُمْ أَغْرَاضَ (5) الْمَنِيَّةِ.

* * * * *


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SERMON 52

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

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

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

Amir al-mu'minin said "Do you want to take the same brutal step which these Syrians had taken? Never prevent anyone from water. Whoever wants to drink may drink and whoever wants to take away may take away." Consequently despite occupation of the River by Amir al-mu'minin's army no one was prevented from the water and everyone was given full liberty to take water.


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[ 52 ] ومن خطبة له عليه السلام

وهي في التزهيد في الدنيا، وثواب الله للزهد، ونعم الله علي الخالق

التزهيد في الدنيا

أَلاَ وَإِنَّ الدُّنْيَا قَدْ تَصَرَّمَتْ، وَآذَنَتْ بِانْقِضَاءٍ، وَتَنَكَّرَ مَعْرُوفُها (1) ، وَأَدْبَرَتْ حَذَّاءَ (2) ، فَهِيَ تَحْفِزُ (3) بِالْفَنَاءِ سُكَّانَهَا، وَتَحْدُو (4) بِالْمَوْتِ جِيرَانَهَا، وَقَدْ أَمَرَّ (5) فِيْهَا مَا كَانَ حُلْواً (6) ، وَكَدِرَ مِنْهَا مَا كَانَ صَفْواً، فَلَمْ يَبْقَ مِنْهَا إِلاَّ سَمَلَةٌ كَسَمَلَةِ الْإِدَاوَةِ (7) ، أَوْ جُرْعَةٌ كَجُرْعَةِ الْمَقْلَةِ (8) ، لَوْ تَمَزَّزَهَا الصَّدْيَانُ (9) لَمْ يَنْقَعْ

(10) ، فَأَزْمِعُوا (11) عِبَادَ اللهِ الرَّحِيلَ عَنْ هذِهِ الدَّارِ الْمَقْدُورِ (12) عَلَى أَهْلِهَا الزَّوالُ، وَلاَ يَغْلِبَنَّكُمْ فِيهَا الْأَمَلُ، وَلاَ يَطُولَنَّ عَلَيْكُمْ الْأَمَدُ.

ثواب الزهاد

فَوَاللهِ لَوْ حَنَنْتُمْ حَنِينَ الْوُلَّهِ الْعِجَالِ (13) ، وَدَعَوْتُمْ بِهَدِيلِ الْحَمَامِ (14) ، وَجَأَرْتُمْ جُؤَارَ (15) مُتَبَتِّلِي (16) الرُّهْبَانِ، وَخَرَجْتُمْ إِلَى اللهِ مِنَ الْأَمْوَالِ وَ الْأَوْلاَدِ، الِْتمَاسَ الْقُرْبَةِ إِلَيْهِ فِي ارْتِفَاعِ دَرَجَة عِنْدَهُ، أوغُفْرَانِ سِيِّئَةٍ أَحْصَتْهَا كُتُبُهُ، وَحَفِظَتْهَا رُسُلُهُ، لَكَانَ قَلِيلاً فَيَما أَرْجُو لَكُم مِنْ ثَوَابِهِ، وَأَخَافُ عَلَيْكُمْ مِنْ عِقَابِهِ.


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

* * * * *

SERMON 53

A part of the mine sermon on the description of the Day of Sacrifice  ('Id al-Adha) and the qualities of the animal for sacrifice

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

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

* * * * *

SERMON 54

On the swearing of allegiance

They leapt upon me as the camels leap upon each other on their arrival for drinking water having been let loose after unfastening of their four legs till I thought they would either


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نعم الله

وَتَاللهِ لَوِ انْمَاثَتْ قُلوبُكُمُ انْمِيَاثاً (17) ، وَسَالَتْ عُيُونُكُمْ مِنْ رَغْبَةٍ إِلَيْهِ وَرَهْبَةٍ مِنْهُ دَماً، ثُمَّ عُمِّرْتُمْ فِي الدُّنْيَا، مَا الدُّنْيَا بَاقِيَةٌ، مَا جَزَتْ أَعْمَالُكُمْ عَنْكُمْ ـ وَلَوْ لَمْ تُبْقُوا شَيْئاً مِنْ جُهْدِكُمْ ـ أَنْعُمَهُ عَلَيْكُمُ الْعِظَامَ، وَهُدَاهُ إِيَّاكُمْ لِلْإِيمَانِ.

[ 53 ] ومن كلام له عليه السلام

في ذكر يوم النحر وصفة الاضحية

وَمِنْ تَمَامِ الْأُضْحِيَةِ (1) اسْتِشْرَافُ أُذُنِهَا (2) ، وَسَلاَمَةُ عَيْنِهَا، فَإِذَا سَلِمَتِ الْأُذُنُ وَالْعَيْنُ سَلِمَتِ الْأُضْحِيِةُ وَتَمَّتْ، وَلَوْ كَانَتْ عَضْبَاءَ الْقَرْنِ (3) تَجُرُّ رِجْلَهَا إِلَى المَنْسَكِ (4) . قال السيد الشريف: والمنسك ها هنا المذبح.

[ 54 ] ومن كلام له عليه السلام

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

فَتَدَاكُّوا (1) عَلَيَّ تَدَاكَّ الْإِبِلِ الْهِيمِ (2) يَوْمَ وِرْدِهَا (3) ، قَدْ أَرْسَلَهَا رَاعِيهَا، وَخُلِعَتْ مَثَانِيهَا (4) ، حَتَّى ظَنَنْتُ أَنَّهُمْ قَاتِليَّ، أَوْ بَعْضُهُمْ


( 23 )

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

* * * * *

SERMON 55

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

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

* * * * *

SERMON 56

About steadiness in the battle-field

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


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قَاتِلُ بَعْضٍ لَدَيَّ، وَقَدْ قَلَّبْتُ هذَا الْأَمْرَ بَطْنَهُ وَظَهْرَهُ حَتَّى مَنَعَنِي النَّوْمَ، فَمَا وَجَدْتُنِي يَسَعْني إِلاَّ قِتَالُهُمْ أَوِ الْجُحُودُ بِمَا جَاءَ بِهِ مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَكَانَتْ مُعَالَجَةُ الْقِتَالِ أَهْوَنَ عَلَيَّ مِنْ مُعَالَجَةِ الْعِقَابِ، وَمَوْتَاتُ الدُّنْيَا أَهْوَنَ عَلَيَّ مِنْ مَوْتَاتِ الْآخِرَةِ.

[ 55 ] ومن كلام له عليه السلام

وقد استبطأ أصحابه إذنه لهم في القتال بصفين

أمَّا قَوْلُكُمْ: أَكُلَّ ذلِكَ كَرَاهِيَةَ الْمَوْتِ؟ فَوَاللهِ مَا أُبَالِي دَخَلْتُ إِلَى المَوْتِ أَوْ خَرَجَ المَوْتُ إِلَيَّ. وَأَمَّا قَوْلُكُمْ: شَكّاً في أَهْلِ الشَّامِ! فَوَاللهِ مَا دَفَعْتُ الْحَرْبَ يَوْماً إِلاَّ وَأَنَا أَطْمَعُ أَنْ تَلْحَقَ بِي طَائِفَةٌ فَتَهْتَدِيَ بِي، وَتَعْشُوَ (1) إِلى ضَوْئِي، وَ ذَلِكَ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْتُلَهَا عَلَى ضَلالِهَا، وَإِنْ كَانَتْ تَبُوءُ (2) بِآثَامِهَا.

[ 56 ] ومن كلام له عليه السلام

يصف أصحاب رسول الله وذلك يوم صفين حين أمر الناس بالصلح

وَلَقَدْ كُنَّا مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، نَقْتُلُ آبَاءَنا وَأَبْنَاءَنَا وَإخْوَانَنا وَأَعْمَامَنَا، مَا يَزِيدُنَا ذلِكَ إلاَّ إِيمَاناً وَتَسْلِيماً، وَمُضِيّاً عَلَى اللَّقَمِ (1) ، وَصَبْراً عَلى مَضَضِ الْأَلَمِ (2) ، وَجِدّاً عَلى جِهَادِ الْعَدُوِّ،


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

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

* * * * *

SERMON 57

Amir al-mu'minin said to his companions about Mu'awiyah

Soon after me there would be put on you a man with a broad mouth and a big belly. He would swallow whatever he gets and would crave for what he does not get. You should kill him but (I know) you would not kill him. He would command you to abuse me and to renounce me. As for abusing you do abuse me because that would mean purification for me and salvation for you. As regards renunciation you should not renounce me because I have been born on the natural religion (Islam) and was foremost in accepting it as well as in Hijrah ( migrating from Mecca to Medina). (1)

(1). When Muhammad ibn Abi Bakr had been killed Mu'awiyah sent 'Abdullah ibn 'Amir al-Hadrami to Basrah to exhort the people of Basrah for avenging 'Uthman's blood because the natural inclination of most of the inhabitants of Basrah and particularly of Banu Tamim was towards 'Uthman. Consequently he stayed with Banu Tamim. This was the time when 'Abdullah ibn 'Abbis the governor of Basrah had gone to Kufah for condolence about Muhammad ibn Abi Bakr leaving Ziyad ibn 'Ubayd (Abih) as his substitute.


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وَلَقَدْ كَانَ الرَّجُلُ مِنَّا وَالْآخَرُ مِنْ عَدُوِّنا يَتَصَاوَلاَنِ تَصَاوُلَ (3) الْفَحْلَيْنِ، يَتَخَالَسَانِ أَنْفُسَهُمَا (4) : أيُّهُمَا يَسْقِي صَاحِبَهُ كَأْسَ المَنُونِ، فَمَرَّةً لَنَا مِنْ عَدُوِّنَا، ومَرَّةً لِعَدُوِّنا مِنَّا، فَلَمَّا رَأَى اللهُ صِدْقَنَا أَنْزَلَ بِعَدُوِّنَا الْكَبْتَ (5) ، وَأَنْزَلَ عَلَيْنَا النَّصرَ، حَتَّى اسْتَقَرَّ الْإِسْلاَمُ مُلْقِياً جِرَانَهُ (6) وَمُتَبَوِّئاً أَوْطَانَهُ، وَلَعَمْرِي لَوْ كُنَّا نَأْتِي مَا أَتَيْتُمْ، مَا قَامَ لِلدِّينِ عَمُودٌ، وَلاَ اخْضَرَّ لِلْإِيمَانِ عُودٌ. وَأَيْمُ اللهِ لَتَحْتَلِبُنَّهَا دَماً (7) ، وَلَتُتْبِعُنَّهَا نَدَماً!

[ 57 ] ومن كلام له عليه السلام

في صفة رجل مذموم، ثم في فضله هو عليه السلام

أَمَّا إنِّهُ سِيَظْهَرُ (1) عَلَيْكُمْ بَعْدِي رَجُلٌ رَحْبُ الْبُلْعُومِ (2) ، مُنْدَحِقُ الْبَطْنِ (3) ، يَأْكُلُ مَا يَجِدُ، وَيَطْلُبُ مَا لاَ يَجِدُ، فَاقْتُلُوهُ، وَلَنْ تَقْتُلُوهُ! أَلاَ وَإِنَّهُ سَيَأْمُرُكُمْ بِسَبِّي وَالْبَرَاءَةِ مِنِّي; فَأَمَّا السَّبُّ فَسُبُّونِي، فَإِنَّهُ لِي زَكَاةٌ،وَلَكُمْ نَجَاةٌ; وَأَمَّا الْبَرَاءَةُ فَلاَ تَتَبَرَّأُوا مِنِّي، فَإِنِّي وَلِدْتُ عَلَى الْفِطْرَةِ، وَسَبَقْتُ إِلَى الْإِيمَانِ وَالْهِجْرَةِ.

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

(2). About the person to whom Amir al-mu'minin has alluded in this sermon some people hold that he is Ziyad ibn Abih; some hold that he is al-Hajjaj ibn Yusuf ath-Thaqafi and some hold that he is Mughirah ibn Shu'bah. But most of the commentators have held him to be Mu'awiyah and this is correct because the qualities that Amir al-mu'minin has described prove true fully on him alone .Thus Ibn Abi'l-Hadid has written about the gluttonous quality of Mu'awiyah that once the prophet sent for him and he was informed that Mu'awiyah was busy eating. Then a second and third time a man was sent to call him but he brought the same news. Thereupon the Prophet said "May Allah never satisfy his belly." The effect of this curse was that when he felt tired of eating he would say "Take away for by Allah I am not satiated but I am tired and disgusted." Similarly his abusing Amir al-mu'minin and ordering his officers for it are such accepted facts of history about which there is no scope of denying. In this connection such words were used on the pulpit that even Allah and the Prophet were hit by them. Thus Umm al-mu'minin Umm Salamah wrote to Mu'awiyah "Certainly you people abuse Allah and the Prophet and this is like this that you hurl abuses on 'Ali and those who love him while I do stand witness


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that Allah and the Prophet did love him." (al-'Iqd al-Farid Vol. 3 p. 131)

Thanks to 'Umar ibn 'Abdil-'Aziz who put a stop to it and introduced the following verse in place of abuse in the sermons:

Verily Allah enjoineth justice and benevolence (to others) and giving unto the kindred and forbidden lewdness and evil and rebellion; He exhorteth you that ye may take heed (Qur'an 16:90)

In this sermon Amir al-mu'minin has ordered his killing on the basis of the Prophet's order that "When you (O' Muslims) see Mu'awiyah on my pulpit kill him." (Kitab Siffin pp. 243 248; Sharh of Ibn Abi'l-Hadid Vol. 1 p.348; Ta'rikh Baghdad Vol. 12 p. 181; Mizan al-I'tidal Vol. 2 p. 128; Tahdhib at-tahdhib Vol. 2 p. 428; Vol. 5 p. 110; Vol. 7 p. 324)

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