In reply to Mu'awiyah, and it is one ot his most elegant writings

ose to seventy. Similarly, in various battles the hands of the fighters were cut off. For example, in the battle of Badr the hands of Khubayb ibn Isaf al-Ansari and Mu'adh ibn Jabal and in the battle of Uhud those of 'Amr ibn al-Jamuh as-Salami and 'Ubayd ('Atik) ibn at-Tayyihan (brother of Abu'l-Haytham at-Tayyihan) were cut off, but when in the battle of Mu'tah the hands of Ja'far ibn Abi Talib were cut off, the Prophet singled him out by naming him "the flier in Paradise" and the "two-winged". After recounting the peculiar achievements of Banu Hashim, Amir al-mu'minin has referred to his own attainments with which the histories and traditions are replete and which could not be tarnished with doubts and misgivings. Thus, traditionists like Ahmad ibn Hanbal (164/780-241/855), Ahmad ibn 'Ali an-Nasa'i (215/830 - 303/915) and others say that: The number of traditions that have been related through reliable sources in regard to the distinctions of 'Ali ibn Abi Talib have not been related about any other companion of the Prophet. (al-Mustadrak, vol. 3, p. 107; al-Isti'db, vol. 3, p. 1115; Tabaqat al-hanabilah, vol. 1, p. 3l9; al-Kamil, vol. 3, p. 399; Tahdhib at-tahdhib, vol. 7, p. 339; Fath al-bari, vol. 7, p. 57) An important distinction out of these particular distinctions of Ahlul Bayt (the Household of the Holy Prophet) is the one to which Amir al-mu'-minin has referred in these words that "We are the direct recipients of Allah's favours while others receive favours from us. " This is the height of distinction that even the highest personality cannot reach its sublimity and every other distinction looks small before it. Acknowledging the greatness and supremacy of this sentence, Ibn Abi'l-Hadid writes: Amir al-mu'minin intends to convey that we are not under obligation of any person since Allah has bestowed all blessings on us directly, there being no intermediary between us and Allah, while all other people are under our obligation and protection, being the intermediary between them and Allah, the Glorified; this is a high position indeed. Its apparent meaning is what the words show but its real sense is that the Ahlul Bayt are the obedient servants of Allah and the people must be their obedient followers. (Sharh Nahjul Balaghah al-balaghah, vol. 15, p. 194) Now, since these people are the first recipients of the bounties of Allah and the source of bounties for the rest of the people, no one from among the people can be compared with them, nor can anyone be regarded as their equal on the basis of social contacts with them, much less than those individuals who were in direct contrast to the attainments and characteristics of these people, and used to oppose truth and right on every occasion. Amir al-mu'minin places both the sides of the picture before Mu'awiyah and says: The Prophet was from us while your father Abu Sufyan was foremost in opposing him. Hamzah was from us and the Prophet gave him the title of "Lion of Allah" while your maternal grandfather, 'Utbah ibn Rabi'ah was proud of being the "lion of swearers (against the Prophet). " When in the battle of Badr, Hamzah and 'Utbah ibn Rabi'ah came face to face, Hamzah said, "I am Hamzah son of 'Abd al-Muttalib; I am the lion of Allah and the lion of His Prophet, " whereupon 'Utbah said, "I am the lion of swearers (against the Prophet). " In another version, the word "Asadu'l-ahlaf" has been recorded. The meaning is that he was the Chief of the allying parties. The story of swearing is that when Banu 'Abd Manaf acquired a distinct position among the Arab tribes they thought they should take over from Banu 'Abdi'd-Dar the offices relating to the Ka'bah and to depose them from these offices. In this connection, Banu 'Abd Manaf allied with themselves the tribes of Banu Asad ibn 'Abdi'l-'Uzza, Banu Taym, Banu Zuhrah and Banu al-Harith, and concluded an agreement with them. In order to solemnize this agreement they drenched their hands in tib (perfume) and swore that they would help each other. For this reason, these tribes were called: "Tribes of sworn chaste parties". On the other side the tribes of Banu 'Abdi'd-Dar, Banu Makhzum, Banu Sahm and Banu 'Adi also swore that they would resist Banu 'Abd Manaf and their allies. These tribes are called the "allies". 'Utbah has deemed himself the head of the allying parties. Some commentators have taken the word Asadu'l-ahlaf to mean Abu Sufyan, because he made different tribes swear against the Prophet in the battle of the Trench, while some commentators take it to mean Asad ibn 'Abdi'l-'Uzzah, but this interpretation does not carry weight because here Amir al-mu'minin is addressing Mu'awiyah and this interpretation does not hit Mu'awiyah since Banu 'Abd Manaf were a party to this alliance. Then Amir al-mu'minin says, "they have among themselves the masters of the youth of Paradise". Referring to the Prophet's saying, "al-Hasan and al-Husayn are the masters of the youth of Paradise", while the boys of the other side are in Hell. This reference is to the sons of 'Uqbah ibn Abi Mu'ayt, about whom the Prophet has said, "For you and your sons is Hell". Then Amir al-mu'minin says that among them is the chief of all the women of the worlds, namely Fatimatu'z-Zahra' (p. b. u. h. ), while in the other party is the bearer of the wood which refers to Umm Jamil, the sister of Abu Sufyan. This woman used to spread thorns in the path of the Prophet. She has been mentioned in the Qur'an along with Abu Lahab, in these words: In the Name of Allah, the Beneficent, the Merciful May perish both the hands of Abu Lahab, may perish (he himself); Shall avail him not his wealth nor what he earneth; Soon shall he burn in the flaming fire; And his wife, the bearer of the firewood; Upon her neck shall be a halter of twisted rope. (Qur'an, 111)