Disputing, filing lawsuits and passing Judgements 

Summary:

The followers of Ahl Al-Bayt^-asws have been instructed not to take their disputes to the judges appointed by the governments.  If a believer gets his rights from the judgment of a ruler or a judge, he will neither reap the benefits nor find any blessings in what he succeeds in obtaining from his lawsuit. We have also been advised not to take a position of a judge, appointed by a government, e.g., Imam^-asws says: Therefore, shun the judging for you cannot stand with it (uphold it)!’^[1]

Believers must appoint a Schoolar of Ahadith if they have a dispute:

الإحتجاج عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا بَيْنَهُمَا مُنَازَعَةٌ فِي دَيْنٍ أَوْ مِيرَاثٍ فَتَحَاكَمَا إِلَى السُّلْطَانِ وَ إِلَى الْقُضَاةِ أَ يَحِلُ‏ ذَلِكَ

(The book) ‘Al Ihtijaj’ – From Umar Bin Hanzala who said,

‘I asked Abu Abdullah^-asws about two men from our companions (people of Wilayah). There is a dispute between them regarding a debt or inheritance, so they take the case (dispute) to the ruler or to the judges (appointed by the ruler), ‘Is that permissible?’

قَالَ ع مَنْ تَحَاكَمَ إِلَيْهِمْ فِي حَقٍّ أَوْ بَاطِلٍ فَإِنَّمَا تَحَاكَمَ إِلَى الْجِبْتِ وَ الطَّاغُوتِ الْمَنْهِيِّ عَنْهُ وَ مَا حُكِمَ لَهُ بِهِ فَإِنَّمَا يَأْخُذُ سُحْتاً وَ إِنْ كَانَ حَقُّهُ ثَابِتاً لَهُ لِأَنَّهُ أَخَذَهُ بِحُكْمِ الطَّاغُوتِ وَ قَدْ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَكْفُرَ بِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ- يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ وَ قَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ‏

He^-asws said: ‘Whoever refers to them for judgment, true or false, he has rather taken his case to the false god (Jibt) and the tyrant (Taghout) which he has been forbidden from, and whatever he judges for him with, he has rather taking an ill-gotten gain, and even if his right is established for him, because he has taken by a judgment of the tyrant, and Allah^-azwj Mighty and Majestic has Commanded him to disbelieve him. Allah^-azwj Mighty and Majestic Says: They are intending to summon each other to the judgment of the tyrant, although they have been Commanded to disbelieve in him [4:60]’.

قُلْتُ فَكَيْفَ يَصْنَعَانِ وَ قَدِ اخْتَلَفَا

I said, ‘So how should they deal with it, and they have differed (disagreement regarding a matter)?’

قَالَ يَنْظُرَانِ مَنْ كَانَ مِنْكُمْ مِمَّنْ قَدْ رَوَى حَدِيثَنَا وَ عَرَفَ حَلَالَنَا وَ حَرَامَنَا وَ عَرَفَ أَحْكَامَنَا فَلْيَرْضَوْا بِهِ حَكَماً فَإِنِّي قَدْ جَعَلْتُهُ عَلَيْكُمْ حَاكِماً

He^-asws said: ‘They should look for the one from you who has reported our^-asws Ahadith, and recognises our^-asws permissible(s) and our^-asws prohibitions, and recognises our^-asws rulings, so they should be satisfied with him as a judge, for I^-asws have made him (the narrator of the Ahadith) to be a judge upon you all!

فَإِذَا حَكَمَ بِحُكْمٍ وَ لَمْ يَقْبَلْهُ مِنْهُ فَإِنَّمَا بِحُكْمِ اللَّهِ اسْتَخَفَّ وَ عَلَيْنَا رَدَّ وَ الرَّادُّ عَلَيْنَا كَالرَّادِّ عَلَى اللَّهِ وَ هُوَ عَلَى حَدِّ الشِّرْكِ بِاللَّهِ

If he were to judge with a ruling and he (disputant) does not accept it from him, rather he has taken lightly with a Ruling of Allah^-azwj and has rejected upon us^-asws, and the rejecter upon us is the rejecter upon Allah^-azwj, and he would be upon the borders of association (Shirk) with Allah^-azwj!’

قُلْتُ فَإِنْ كَانَ كُلُّ وَاحِدٍ مِنْهُمَا اخْتَارَ رَجُلًا مِنْ أَصْحَابِنَا فَرَضِيَا أَنْ يَكُونَا النَّاظِرَيْنِ فِي حَقِّهِمَا فَاخْتَلَفَا فِيمَا حَكَمَا فَإِنَّ الْحَكَمَيْنِ اخْتَلَفَا فِي حَدِيثِكُمْ

I said, ‘Supposing each one of them had chosen a man from our companions, and they agree that they would be looking into their rights, but they differ in what they judge, so the two judges differ regarding your^-asws Ahadith?’

قَالَ إِنَّ الْحُكْمَ مَا حَكَمَ بِهِ أَعْدَلُهُمَا وَ أَفْقَهُهُمَا وَ أَصْدَقُهُمَا فِي الْحَدِيثِ وَ أَوْرَعُهُمَا وَ لَا يُلْتَفَتُ إِلَى مَا يَحْكُمُ بِهِ الْآخَرُ

He^-asws said: ‘The (final) judgment is what is judged by their most just, and their most understanding, and their most truthful regarding the Hadith, and their most devout (pious), and what the other one had judged with should not be turned to!’

قُلْتُ فَإِنَّهُمَا عَدْلَانِ مَرْضِيَّانِ عُرِفَا بِذَلِكَ- لَا يَفْضُلُ أَحَدُهُمَا صَاحِبَهُ

I said, ‘Supposing they are both just, satisfactory, well-known with that, one of them does not surpass the other?’

قَالَ يُنْظَرُ إِلَى مَا كَانَ مِنْ رِوَايَتِهِمَا عَنَّا فِي ذَلِكَ الَّذِي حَكَمَا الْمُجْمَعَ عَلَيْهِ بَيْنَ أَصْحَابِكَ فَيُؤْخَذُ بِهِ مِنْ حُكْمِهِمَا وَ يُتْرَكُ الشَّاذُّ الَّذِي لَيْسَ بِمَشْهُورٍ عِنْدَ أَصْحَابِكَ فَإِنَّ الْمُجْمَعَ عَلَيْهِ لَا رَيْبَ فِيهِ

He^-asws said: ‘It should be looked at what was from their reporting from us^-asws regarding that (case) which they had judged, what there is consensus upon between your companions. It should be taken from their rulings, and leave the unusual which isn’t well-known in the presence of your companions, for where there is consensus, there is no doubt in it!

فَإِنَّمَا الْأُمُورُ ثَلَاثَةٌ أَمْرٌ بَيِّنٌ رُشْدُهُ فَيُتَّبَعُ وَ أَمْرٌ بَيِّنٌ غَيُّهُ فَيُجْتَنَبُ وَ أَمْرٌ مُشْكِلٌ يُرَدُّ حُكْمُهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى رَسُولِهِ ص

But rather, the matters are three – a matter its guidance is clear so it should be followed, and a matter its error is clear so it should be avoided, and a problematic matter. Its ruling should be referred to Allah^-azwj Mighty and Majestic and to His^-azwj Rasool^-saww.

وَ قَدْ قَالَ رَسُولُ اللَّهِ ص حَلَالٌ بَيِّنٌ وَ حَرَامٌ بَيِّنٌ وَ شُبُهَاتٌ تَتَرَدَّدُ بَيْنَ ذَلِكَ فَمَنْ تَرَكَ الشُّبُهَاتِ نَجَا مِنَ الْمُحَرَّمَاتِ وَ مَنْ أَخَذَ بِالشُّبُهَاتِ ارْتَكَبَ الْمُحَرَّمَاتِ وَ هَلَكَ مِنْ حَيْثُ لَا يَعْلَمُ

And Rasool-Allah^-saww had said: ‘Halal (Permissible) is clear, and Haram (Prohibition) is clear, and suspect matters fluctuate between that. The one who leaves the suspect matters will be saved from the Prohibitions, and the one who takes with the suspect matters will indulge in the Prohibitions, and he will be destroyed from where he does not know!’

قُلْتُ فَإِنْ كَانَ الْخَبَرَانِ عَنْكُمَا مَشْهُورَيْنِ قَدْ رَوَاهُمَا الثِّقَاتُ عَنْكُمْ

I said, ‘Supposing there were two Ahadith from you^-asws are well-known having been reported by the trusted ones, from you^-asws all (Imams^-asws)?’

قَالَ يُنْظَرُ مَا وَافَقَ حُكْمُهُ حُكْمَ الْكِتَابِ وَ السُّنَّةِ وَ خَالَفَ الْعَامَّةَ فَيُؤْخَذُ بِهِ وَ يُتْرَكُ مَا خَالَفَ حُكْمُهُ حُكْمَ الْكِتَابِ وَ السُّنَّةِ وَ وَافَقَ الْعَامَّةَ

He^-asws said: ‘Whatever his judgment is compatible with Judgment of the Book and the Sunnah and opposes the general Muslims should be taken with, and whatever of his judgment opposes Judgment of the Book and the Sunnah and is compatible to the general Muslims should be neglected!’

قُلْتُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ إِنْ كَانَ الْفَقِيهَانِ عَرَفَا حُكْمَهُ مِنَ الْكِتَابِ وَ السُّنَّةِ ثُمَّ وَجَدْنَا أَحَدَ الْخَبَرَيْنِ يُوَافِقُ الْعَامَّةَ وَ الْآخَرَ يُخَالِفُ بِأَيِّهِمَا نَأْخُذُ مِنَ الْخَبَرَيْنِ

I said, ‘May I be sacrificed for you^-asws! What is your^-asws view if they were both jurists, recognising its ruling from the Book and the Sunnah? Then we find one of the Hadith being compatible with the general Muslims and the other opposing, which of the two should we take from the two Ahadith?’

قَالَ يُنْظَرُ إِلَى مَا هُمْ إِلَيْهِ يَمِيلُونَ فَإِنَّ مَا خَالَفَ الْعَامَّةَ فَفِيهِ الرَّشَادُ

He^-asws said: ‘One should look at when they are inclining towards, for whatever opposes the general Muslims, the rightful guidance is in it’.

قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ وَافَقَهُمُ الْخَبَرَانِ جَمِيعاً

I said, ‘May I be sacrificed for you^-asws! Supposing both the Ahadith are compatible with them all?’

قَالَ انْظُرُوا إِلَى مَا يَمِيلُ إِلَيْهِ حُكَّامُهُمْ وَ قُضَاتُهُمْ فَاتْرُكُوهُ جَانِباً وَ خُذُوا بِغَيْرِهِ

He^-asws said: ‘Look at what their rulers and their judges are inclining towards, leave it aside and take with the other one!’

قُلْتُ فَإِنْ وَافَقَ حُكَّامُهُمُ الْخَبَرَيْنِ جَمِيعاً

I said, ‘Supposing their rulers are compatible with both the Ahadith together?’

قَالَ إِذَا كَانَ كَذَلِكَ فَأَرْجِهِ وَ قِفْ عِنْدَهُ حَتَّى تَلْقَى إِمَامَكَ فَإِنَّ الْوُقُوفَ عِنْدَ الشُّبُهَاتِ خَيْرٌ مِنَ الِاقْتِحَامِ فِي الْهَلَكَاتِ وَ اللَّهُ الْمُرْشِدُ

He^-asws said: ‘When it was like that, postpone it and pause at it until you meet your Imam^-asws, for the pausing at the suspicious matters is better than the storming into the destruction, and Allah^-azwj is the Guide’.^[2]

شي، تفسير العياشي عَنْ يُونُسَ مَوْلَى عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَانَتْ بَيْنَهُ وَ بَيْنَ أَخِيهِ مُنَازَعَةٌ فَدَعَاهُ إِلَى رَجُلٍ مِنْ أَصْحَابِهِ يَحْكُمُ بَيْنَهُمَا فَأَبَى إِلَّا أَنْ يَرْفَعَهُ إِلَى السُّلْطَانِ فَهُوَ كَمَنْ حَاكَمَ إِلَى الْجِبْتِ وَ الطَّاغُوتِ وَ قَدْ قَالَ اللَّهُ‏ يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ‏ إِلَى قَوْلِهِ‏ بَعِيداً

Tafseer Al-Ayyashi – From Yunus, a disciple of Ali,

From Abu Abdullah^-asws having said: ‘One who has a dispute between him and his brother so he calls him to a man from his companion to judge between them but he refuses except that he will raise it to the ruler, he is like the one who has gone for judgment to the false god (Jibt) and the tyrant (Taghout), and Allah^-azwj has Said: They are intending to summon each other to the judgment of the tyrant, although they have been Commanded to disbelieve in him, and the Satan intends to stray them with a far straying [4:60]’.^[3]

تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ أَ لَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِما أُنْزِلَ إِلَيْكَ وَ ما أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ‏

(The book) ‘Tafseer Al Ayyashi’ – From Abu Baseer,

From Abu Abdullah^-asws regarding Words of Allah^-azwj Exalted: Have you not seen those who are alleging that they do believe in what is Revealed unto you and what was Revealed from before you? They are intending to summon each other to the judgment of the tyrant [4:60].

فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّهُ لَوْ كَانَ لَكَ عَلَى رَجُلٍ حَقٌّ فَدَعَوْتَهُ إِلَى حُكَّامِ أَهْلِ الْعَدْلِ فَأَبَى عَلَيْكَ إِلَّا أَنْ يُرَافِعَكَ إِلَى حُكَّامِ أَهْلِ الْجَوْرِ لِيَقْضُوا لَهُ كَانَ مِمَّنْ حَاكَمَ إِلَى الطَّاغُوتِ

He^-asws said: ‘O Abu Muhammad! It is that if there was a right for you upon a man so you call him to the judges of the Just people (followers of Ahl Al-Bayt^-asws) but he refuses upon you except he will raise your case to the judges of the tyrannical people in order for them to judge for him, he would be from the ones taking a case to the tyrant’.^[4]

Judgement of a Judge is always flawed:

الإحتجاج عَنْ سَعْدِ بْنِ أَبِي الْخَصِيبِ قَالَ: دَخَلْتُ أَنَا وَ ابْنُ أَبِي لَيْلَى الْمَدِينَةَ فَبَيْنَا نَحْنُ فِي مَسْجِدِ الرَّسُولِ ص إِذْ دَخَلَ جَعْفَرُ بْنُ مُحَمَّدٍ ع فَقُمْنَا إِلَيْهِ فَسَاءَلَنِي عَنْ نَفْسِي وَ أَهْلِي ثُمَّ قَالَ مَنْ هَذَا مَعَكَ

(The book) ‘Al Ihtijaj’ – From Sa’ad Bin Abu Al Khaseyb who said,

‘I and Ibn Abu Layla entered Al-Medina. While we were in Masjid of the Rasool^-saww when Ja’far^-asws Bin Muhammad^-asws entered. We stood up to him^-asws. He^-asws asked me about myself and my family, then said: ‘Who is this one with you?’

فَقُلْتُ ابْنُ أَبِي لَيْلَى قَاضِي الْمُسْلِمِينَ

I said, ‘Ibn Abu Layla, judge of the Muslims!’

فَقَالَ نَعَمْ

He^-asws said: ‘Yes’.

ثُمَّ قَالَ لَهُ تَأْخُذُ مَالَ هَذَا فَتُعْطِيهِ هَذَا وَ تُفَرِّقُ بَيْنَ الْمَرْءِ وَ زَوْجِهِ وَ لَا تَخَافُ فِي هَذَا أَحَداً

Then he^-asws said to him: ‘You take the wealth of this one and give it to this one, and you separate between the man and his wife and you don’t fear anyone in this?’

قَالَ نَعَمْ

He said, ‘Yes’.

قَالَ فَبِأَيِّ شَيْ‏ءٍ تَقْضِي

He^-asws said: ‘So by which thing do you judge?’

قَالَ بِمَا بَلَغَنِي عَنْ رَسُولِ اللَّهِ ص وَ عَنْ أَبِي بَكْرٍ وَ عُمَرَ

He said, ‘With whatever has reached me from Rasool-Allah^-saww, and from Abu Bakr and Umar’.

قَالَ فَبَلَغَكَ أَنَّ رَسُولَ اللَّهِ ص قَالَ أَقْضَاكُمْ عَلِيٌّ

He^-asws said: ‘Has it reached you that Rasool-Allah^-saww had said that your most judicial is Ali^-asws?’

قَالَ نَعَمْ

He said, ‘Yes’.

قَالَ فَكَيْفَ تَقْضِي بِغَيْرِ قَضَاءِ عَلِيٍّ ع وَ قَدْ بَلَغَكَ هَذَا

He^-asws said: ‘So how come you are judging with other than the judgment of Ali^-asws, and this has reached you?’

قَالَ فَاصْفَرَّ وَجْهُ ابْنِ أَبِي لَيْلَى ثُمَّ قَالَ الْتَمِسْ لِنَفْسِكَ زَمِيلًا وَ اللَّهِ لَا أُكَلِّمُكَ مِنْ رَأْسِي كَلِمَةً أَبَداً

He (the narrator) said, ‘The face of Ibn Abu Layla paled. Then he^-asws said: ‘Seek a companion for yourself. By Allah^-azwj, I^-asws will not speak to you from my^-asws head a single word, ever!’[5]

الخصال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: الْقُضَاةُ أَرْبَعَةٌ قَاضٍ قَضَى بِالْحَقِّ وَ هُوَ لَا يَعْلَمُ أَنَّهُ حَقٌّ فَهُوَ فِي النَّارِ وَ قَاضٍ قَضَى بِالْبَاطِلِ وَ هُوَ لَا يَعْلَمُ أَنَّهُ بَاطِلٌ فَهُوَ فِي النَّارِ وَ قَاضٍ قَضَى بِالْبَاطِلِ وَ هُوَ يَعْلَمُ أَنَّهُ بَاطِلٌ فَهُوَ فِي النَّارِ وَ قَاضٍ قَضَى بِالْحَقِ‏ وَ هُوَ يَعْلَمُ أَنَّهُ حَقٌّ فَهُوَ فِي الْجَنَّةِ

(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from his father, from Ibn Abu Umeyr raising it to,

Abu Abdullah^-asws said: ‘The judgments are four – a judge judges with the truth and he does not know that it is the truth, so, he would be in the Hellfire; and a judge judging with the falsehood and he does not know that it is false, so he would be in the Hellfire; and a judge judging with the falsehood and he knows that is it false, he would be in the Hellfire; and a judge judging with the truth and he knows that it is true, he would be in the Paradise’.^[6]

A Fallible cannot be Just in his judgement

فقه الرضا عليه السلام‏ اعْلَمْ أَنَّ الْقُضَاةَ أَرْبَعَةٌ قَاضٍ يَقْضِي بِالْبَاطِلِ وَ هُوَ يَعْلَمُ أَنَّهُ بَاطِلٌ فَهُوَ فِي النَّارِ وَ قَاضٍ يَقْضِي بِالْبَاطِلِ وَ هُوَ لَا يَعْلَمُ أَنَّهُ بَاطِلٌ فَهُوَ فِي النَّارِ وَ قَاضٍ قَضَى بِالْحَقِّ وَ هُوَ لَا يَعْلَمُ أَنَّهُ حَقٌّ فَهُوَ فِي النَّارِ وَ قَاضٍ قَضَى بِالْحَقِّ وَ هُوَ يَعْلَمُ أَنَّهُ حَقٌّ فَهُوَ فِي الْجَنَّةِ فَاجْتَنِبِ الْقَضَاءَ فَإِنَّكَ لَا تُقِيمُ بِهِ

(The book) ‘Fiqh Al-Reza^-asws’ – ‘Know that the judgments are four – a judge judging with the falsehood and he knows that it is false, so he would be in the Hellfire; and a judge judging with the falsehood and he does not know that it is false, he would be in the Hellfire; and a judge judging with the truth and he does not know it is true, he would be in the Hellfire; and a judge judging with the truth and he knows it is true, he would be in the Paradise! Therefore, shun the judging for you cannot stand with it (uphold it)!’^[7]

Fairness in dealing with an aggressor:

وَ [يُرْوَى‏] رُوِيَ أَنَّهُ ع كَانَ جَالِساً فِي أَصْحَابِهِ- [إِذْ مَرَّتْ‏] فَمَرَّتْ بِهِمُ امْرَأَةٌ جَمِيلَةٌ فَرَمَقَهَا الْقَوْمُ بِأَبْصَارِهِمْ فَقَالَ ع- إِنَّ أَبْصَارَ هَذِهِ الْفُحُولِ طَوَامِحُ‏ وَ إِنَّ ذَلِكَ سَبَبُ هِبَابِهَا فَإِذَا نَظَرَ أَحَدُكُمْ إِلَى امْرَأَةٍ تُعْجِبُهُ فَلْيُلَامِسْ أَهْلَهُ فَإِنَّمَا هِيَ امْرَأَةٌ كَامْرَأَتِهِ

And it is reported that he^-asws (Ali Amir Al-Momineen^-asws) was seated among his^-asws companions when a beautiful woman passed by him^-asws. The people gazed at her with their eyes. He^-asws said: ‘The eyes of these stallions are covetous, and that is the cause of their looking. So, whenever one of you looks at a woman who fascinates him, then let him touch his wife, for rather she is a woman like his woman’.

فَقَالَ رَجُلٌ مِنَ الْخَوَارِجِ قَاتَلَهُ اللَّهُ كَافِراً مَا أَفْقَهَهُ- [قَالَ‏] فَوَثَبَ الْقَوْمُ لِيَقْتُلُوهُ فَقَالَ ع رُوَيْداً إِنَّمَا هُوَ سَبٌّ بِسَبٍّ أَوْ عَفْوٌ عَنْ ذَنْبٍ‏

A man from the Kharijites said, ‘May Allah^-azwj Kill him^-asws a Kafir! How understanding he^-asws is!’ The people leapt up to kill him. He^-asws said: ‘Gently! But rather it is an insult (reviling) for an insult (reviling) or pardoning from a sin’’.^[8]

كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ سَالِمٍ الْجُعْفِيِّ عَنِ الشَّعْبِيِّ قَالَ: وَجَدَ عَلِيٌّ ع دِرْعاً لَهُ عِنْدَ نَصْرَانِيٍّ فَجَاءَ بِهِ إِلَى شُرَيْحٍ يُخَاصِمُهُ إِلَيْهِ فَلَمَّا نَظَرَ إِلَيْهِ شُرَيْحٌ ذَهَبَ يَتَنَحَّى وَ قَالَ مَكَانَكَ فَجَلَسَ إِلَى جَنْبِهِ وَ قَالَ يَا شُرَيْحُ أَمَا لَوْ كَانَ خَصْمِي مُسْلِماً مَا جَلَسْتُ إِلَّا مَعَهُ وَ لَكِنَّهُ نَصْرَانِيٌّ

(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Ismail Bin Aban, from Amro Bin Shimr, from Salim Al Jufy, from Al Shaby who said,

‘Ali^-asws found a shield of his^-asws in the possession of a Christian. He^-asws came with him to Shureyh (the judge) bringing his^-asws dispute to him. When Shureyh looked at him he went on to move aside, and he^-asws said: ‘Stay in your place!’ He^-asws sat to his side and said: ‘O Shureyh! If a Muslim had disputed me^-asws, I^-asws would not have sat except with him, but he is a Christian.

وَ قَالَ رَسُولُ اللَّهِ ص إِذَا كُنْتُمْ وَ إِيَّاهُمْ فِي طَرِيقٍ فَأَلْجِئُوهُمْ إِلَى مَضَايِقِهِ وَ صَغِّرُوا بِهِمْ كَمَا صَغَّرَ اللَّهُ بِهِمْ فِي غَيْرِ أَنْ تَظْلِمُوا

And Rasool-Allah^-saww had said: ‘When you and them were in a road, drive them to its narrowness and belittle them just as Allah^-azwj has Belittle them without being oppressive’.

ثُمَّ قَالَ عَلِيٌّ ع إِنَّ هَذَا دِرْعِي لَمْ أَبِعْ وَ لَمْ أَهَبْ

Then Ali^-asws said: ‘This is my^-asws shield, I^-asws did not sell nor did I^-asws gift!’

فَقَالَ لِلنَّصْرَانِيِّ مَا يَقُولُ أَمِيرُ الْمُؤْمِنِينَ

He (Shureyh) said to the Christian, ‘What is Amir Al-Momineen^-asws saying?’

فَقَالَ النَّصْرَانِيُّ مَا الدِّرْعُ إِلَّا دِرْعِي وَ مَا أَمِيرُ الْمُؤْمِنِينَ عِنْدِي إِلَّا بِكَاذِبٍ

The Christian said, ‘The shield is not except my shield, and Amir Al-Momineen^-asws is not in my view except a liar!’

فَالْتَفَتَ شُرَيْحٌ إِلَى عَلِيٍّ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ مِنْ بَيِّنَةٍ

Shureyh turned to Ali^-asws. He said, ‘O Amir Al-Momineen^-asws! Is there any proof?’

قَالَ لَا

He^-asws said: ‘No!’

فَقَضَى بِهَا لِلنَّصْرَانِيِّ فَمَشَى هُنَيْئَةً ثُمَّ أَقْبَلَ فَقَالَ أَمَّا أَنَا فَأَشْهَدُ أَنَّ هَذِهِ أَحْكَامُ النَّبِيِّينَ أَمِيرُ الْمُؤْمِنِينَ يَمْشِي بِي إِلَى قَاضِيهِ وَ قَاضِيهِ‏ يَقْضِي عَلَيْهِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الدِّرْعُ وَ اللَّهِ دِرْعُكَ يَا أَمِيرَ الْمُؤْمِنِينَ

So, he judged with it to be for the Christian. The man walked a while, then came back. He said, ‘As for me, I testify that this is the ruling of the Prophet^-as! Amir Al-Momineen^-asws walked with me to his^-asws judge, and his^-asws judged judges against him^-asws. I hereby testify that there is no god except Allah^-azwj Alone, there is no associate for Him^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww! By Allah^-azwj, the shield is your^-asws shield), O Amir Al-Momineen^-asws!’

فَخَرَجَ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع إِلَى صِفِّينَ فَأَخْبَرَنِي مَنْ رَآهُ يُقَاتِلُ مَعَ عَلِيٍّ ع الْخَوَارِجَ فِي النَّهْرَوَانِ

He went out with Amir Al-Momineen^-asws to (the battle of) Siffeen. The one who saw him informed me, he fought the Kharijites along with Ali^-asws in (the battle of) Al-Naharwan’.^[9]

[1] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 6

[2] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 1

[3] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 7

[4] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 8

[5] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 2

[6] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 4

[7] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 5 H 6

[8] Nahj Al Balagah – Saying 420

[9] Bihar Al-Anwaar V 101 – The Book of Rulings – CH 12 H 4