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Allah says

This ayah is very relevant to the segment of history that we are considering in this khutbah today. We spoke about the diffusion of the military conflict at Siffin. With the agreement of both sides to what is called At-tahkeem and that means to solve the differences through discussions, negotiations and an arbitration process. Before we pick up the details that followed or accompanied it, the meaning of the ayah 

And if
there are two camps of committed Muslims who fight each other, then your 1st choice is to try to reconcile them, the 1st priority is to try to diffuse the combat readiness and the warfare intentions on both sides … (Surah Al-Hujurat verse 9)

The ayah says 

… but if one of these camps or if one of these sides of committed Muslims transgress, trespasses or violates its boundaries of legality and morality by aggressing against the
other camp of committed Muslims then you fight the party that took the law into its own hands until it reverts to the command of Allah. If it does revert to the command of Allah, at that time, you reconcile these two sides with justice and with institutionalized justice- for Allah is dear to those who are keen on institutional justice. For indeed committed Muslims are brethren of each other, so it is very natural to reconcile them to each other and maybe in this process you will attain to the mercy of Allah (Surah Al-Hujurat verse 9-10)

This is the meaning of these ayaat. What we have in the context that we are in- we are speaking about ourselves over 1,350 or almost 1,400 years ago- this is ourselves. We were at war and this war was the 2nd time that committed Muslims go to
war with each other. Remember, during the time with Allah’s Prophet we don’t know of a war in which committed Muslims were fighting committed Muslims- it doesn’t appear in the seerah, it’s not spoken about in Islamic history- books it doesn’t exist, but the book of Allah came to deal with what the Muslims may do to themselves. In this instance, there are clear instructions from Allah on how to behave when committed Muslims are at war with each. Note the wording of the ayah wa in taifataani min al-mu’mineen, not min al-muslimeen. In the course of human nature and human events, the ayah is telling us that it is possible that something like this may happen. So, what happened was not out of the extra-ordinary, it was of something that may occur. The 1st the committed Muslims went to war was at Al-Jamal, the 2nd time they went to war was at Siffin- this is something like an all out war. When the camp of fia’ al baghi’a, the aggressive party, realized that it was losing this war, it reverted to a trick- it was not done in sincerity. We know that some Muslims may feel upset that we are trying to describe this matter in such a way but we have to be honest and accurate to ourselves and accurate to the events that took place. The losing side in the war, As-Siffin, raised the masaahif, the copies or pages of the Qur’an on their swords or spears and they said we want now to end this war through negotiations. Brothers and sisters- follow, because to the sad comment- many of us look at these issues with an absent mind and an agitated emotion. We want to simmer down our emotions and spark our mind. When this incident took place, what happened was that in the camp of Ali (radi Allahu anhu), there was majority block of people who were anxious to solve this difference by going to the negotiating table. We say this because our reading of these events indicate that even though Ali had the people of Al-Kufa, Al-Hijaaz and Al-Basra- Al-Muhaajireen and Al-Ansaar- on his side, the quality Muslim that was required at this moment was not the type that would be anxious to solve this issue by speaking to people who have proven that they themselves don’t want to speak- because before this moment in time Ali sent emissaries, couriers, interlocutors and representatives on several occasions to Muawiyah and his representatives and throughout all of this experience it was proven that they were not interested in solving this issue through negotiations and discussions. So why should Muslims who are aware of these facts be anxious, at that moment, to go to the negotiating table? Do you drop previous months and years of experience with this side and fall for the emotion of the moment? Of course
it’s a very emotional moment when you say we no longer want kill ourselves- life is a very dear thing- but so is experience, wisdom and the credible and qualified leadership that they had. In the 1st instance, it is expected for people to follow their leader. How come, at this time and critical juncture in Islamic history, this anxious block of people wanted their leader to follow them? A question that has remained far from the Muslim mind even though it is lodged deep down in some Muslims emotions or it is assigned to be obscurity by other Muslims- in both cases the mind is absent. Do you want us to be more blunt with you? The She’s and Sunni mind it is absent from taking a look at this development and understanding. This moment did not come from nowhere. This majority opinion in the camp of
Ali felt or yearned for the days of Uthman (radi Allahu anhu). These were Allawis (so to speak), because they were on Ali’s side but inside of them they were Uthmaanis because Uthmaan’s time was a time of economic prosperity and human nature- 1,000 years ago, thousands of years ago, today 1,000 years into the future- most of the time wants economic prosperity. They saw that Ali was the leader of principle and justice but where’s the economic well being of the people that Uthman’s reign had ushered in? They wanted to return to the normalcy of the market;
they wanted to make the profits that they were making- why should they be in a war that is consuming the lives of everyone on all sides? It doesn’t make sense to them! These (types of) people didn’t die- they are still alive today. If a leader comes and wants to pursue an issue of principle and justice to the end then he is going to find and there is going to be a majority opinion who at a certain time is going to say “enough is enough!” We want an economic prosperity; we want to raise our standard of living; we want to be like the rest of the people elsewhere- enjoying a dream of sorts. This is the human nature that works itself into this moment of Islamic history. What you expect of Ali? He took a look at the people and realized that his people wanted this arbitration process. He was sure most of them wanted this arbitration process even though he himself did not want it. So they
imposed the arbitration upon him and it didn’t stop here. 

Who is going to arbitrate? Who is going to be representing these sides? On the side of Muawiyah there was no problem because things there are not done with the participation of the average Muslims- it’s like a we don’t want to use the word policed state but it’s a controlled form of government. So, it was decided by Muawiyah that Amr ibn Al Aas will represent that side and there
was no argument, no objections and no difference of opinion- it was said and done. On the side of Ali, the majority opinion also did not want Ali to choose who will represent him at these discussions. They knew that Ali wanted ibn Abbaas (radi Allahu anhu) to represent that side. They said no you can’t have him because he is your relative. Brothers and sisters- we want you- especially those of you who consider yourselves Shi’is- we wish we could out grow this- but those of you who consider yourselves Shi’is, you are anxious to have Ali (and all of us are, we wish history could have gone that way) to have succeeded the Prophet immediately when the Prophet passed away. Abu Sufyan knew what many of you don’t know today- i.e.  that if Ali was to become the successor to the Prophet immediately upon his death there would have been a backlash of nationalism against him and the problems that he was facing now in Southern Iraq he would have been facing in Al-Madinah immediately in those 1st years because look, these were the ones who were educated- they had the time of Abu Bakr, Umar and Uthman (radi Allahu anhum) to educate themselves and be convinced that Ali is the successor to the Prophet, but here he is saying OK, if I want someone to represent me let it be ibn Abbaas. They said no, you can’t have him because he’s your relative, your cousin. This same mentality- nationalism- did it run away? It is still around. Look around- brothers and sisters- open your eyes and understand the world. Nationalism is still a potent force today. Even those who belong to an Islamic state or Islamic movement- if they can open their eyes they will see
nationalism inside of them. They’re not looking for who is more qualified or who is more concerned with justice or who is obsessed with principle- no! This was the case then. These people weren’t looking for principle, justice or qualifications. Ali was concerned with that. He wanted ibn Abbas- they vetoed him. His 2nd choice was Malik Al-Ashtar- they said no this person is too revolutionary, he participated in this war; he is a hard core believer in this war. How can you put a hard core believer in this war to negotiate an end when inside of him he wants to return to the war? So they vetoed him once again. Look at the other
side- Amr ibn Al Aas was the counter part of Malik Al Ashtar Malik al Nakh’ee. Why did the other side put him? If you people on Ali’s side are objecting to Al-Ashtar as being the representatives of the Imam in these negotiations that are going to take place then why don’t you extend it to the other side also and say you people are placing a hawk to negotiate your side? We don’t except it on your side and we don’t except it on our side to be fair to the subject- but they were not fair to the subject because they wanted this whole thing to end. People who take a non-compromising line on the issue of justice are bound. If we can learn we will understand that they are bound to run
into this problem which we have encountered almost 14 centuries ago. Ali didn’t want the arbitration they forced him; he wanted certain individuals to represent him they objected; and not only did they object, they came with the man that they wanted. Who did they want? They wanted Abu Musa Al-Ashari who was the governor of Kufa for a while, and when he saw that there was a build up of Muslims who are going to confront each other at the warfront he began to tell the people of Kufa no don’t go to the war,  and the people of Kufa were pro-Ali, so this person
was taking away from the war effort in previous months and years and now they wanted him to represent the side we are talking about- and they have it their way. What are you going to do? What can anyone do in these circumstances? 

Let’s look at another element- brothers and sisters- committed Muslims, you recall that in the course of this very unique warfare- unlike other encounters- people who the following day or week would find themselves crossing swords in the previous day or week they would be sitting with each other talking. Remember, during the month of Dhul Hijjah, they clashed, there were
skirmishes- this was the beginning of Siffin. Then, during the month of Muharram they put down their swords and they were every day talking to each other. We don’t know of this happening in any other war in the world i.e. where tomorrow we may kill ourselves but today we are trying to discuss this matter between us. They would spend nights together- just talking; they would spend days- together just talking. During these talks, if we want to think of what happened and how human nature works, it can’t be excluded that inside both these camps there were people who had their own agenda. Let’s give an example- there is a person by the name of Al-Ash’at  ibn Qais. This person became a Muslim during the life time of the Prophet. When the Prophet passed away, he became a murtadd. A murtadd does not mean only apostate- we’ll make do with the word murtadd. He joined the effort against the Islamic authority in Al-Madinah and when he saw that the irtidaad was being defeated and was not going anywhere, he left his people among whom he was fighting and he went to Al-Madinah and he made up. He said I made a mistake; I am becoming a committed Muslim again and I pay allegiance to the leadership in Al-Madinah. Not only that he also married the sister of Abi Bakr- her name was Umm Farwa. He spent the time of Abi Bakr and Umar as more or less a regular, average, normal individual and then during the time of Uthman he was assigned to administer a territory in Persia. Then, when Ali became the leader of the Muslims, he relieved him of that responsibility and this person came to Ali and sort of made up. He appeared to be supportive, understanding, etc. When this tahkeem took place, Ash’at ibn Qais began to circulate among the troops of Ali and said look- we are now going to arbitration. He was a loud voice for this arbitration. This is just a matter of common sense- can we exclude that during the times of encounters between both these sides that Al-Ash’at ibn Qais did not come into contact with Amr ibn Al Aas from the other side? If they did, (there’s reason to believe that if they personally didn’t do that, this type of activity was in progress) i.e. that if the side of Muawiyah wins then fine, we go to a better economic life as was the case during the reign of Uthman, but if the side of Ali begins to win and we can see the future- the future is not going to look economically as we want it to look, so we can suggest a mechanism short of military defeat. That’s what exactly happened. In all fairness, we have to point out that in the camp of Ali there were those who said No! All of this is a grand deception. The other side is saying that they want to arbitrate with the book of Allah in this affair - they are deceiving us and this is nothing new. Remember, here is where they understood the difference between the young person who volunteered to take the Mus’haf at Al-Jamal before hostilities is broke out on orders of Ali and he was cautioned, whoever was going to occupy that position is definitely going to be killed. Ali, unlike these tricksters, Muawiyah and Amr ibn Al Aas – we know- brothers and sisters- some people will find these words to be harsh, but we don’t
say these words with bad feelings, evil, sectarianism or any notion of division among the Muslims, we are only saying these words to try to learn from our own common experience. The suggestion came from Amr ibn Al Aas that this is what we should do- we should raise these masaahif when they knew that they were losing and ask the other side for this tahkeem. Unlike Ali who was conscience in Al-Jamal of the relationship of Az-Zubair, Talha and Ayesha Ummul Mumineen (radi Allahu anhum) to the Prophet (himself), so he
wanted to exclude a battle with them. So before any skirmish and military encounter began he sent someone to raise the Mus’haf to arbitrate this war before it sparks the bloodshed that would cost all Muslims, but immediately they threw their spears at him. Imagine, is this a side that wants arbitration? Obviously not! The difference is that Ali did this with sincerity and to preclude or exclude a war, Amr ibn Al Aas and Muawiyah did this not because they wanted to preclude or exclude a fitnah among the Muslims but because they wanted to avoid a defeat. There was this minority (let’s call it)-it wasn’t the majority-no one really has a good grip on their numbers but it definitely wasn’t the majority of people with
Ali. They said we can see through all of this. 1st of all, how many times has the Imam sent to the other side people to speak to them, individuals to reason with them, scholars who could answer them and every time there was not one favorable or even accommodating response. That was the truth, the other side was not interested, so this minority among Ali’s camp said why are we going to believe them now? You saw what they did to us when we approached Siffin. We wanted to have equal access to water- they would not even give us equal access, how do you trust them now? That was the way Ali thought, but
what are you going to do? Are you going to agree with a few people (so to speak)- of course a few people is an exaggeration but definitely these were not enough people who are going to be able to carry the decision with a calculated risk of success- that wasn’t even there- had Ali accepted their opinion, they would have found themselves between two enemies. Instead of having one enemy, Muawiyah, Amr ibn Al Aas and the troops that were with them; in addition to that they would have had their own side now, the majority of them also their enemies. In this fashion, arbitration was forced by these Muslims and the camp of Ali was going back to Al-Kufa, but it wasn’t going back with one mind and heart- it was going back divided, with a large number of them wanting to end this through negotiations and a smaller
number of them wanting to confront them until Allah’s will is done. Let us tell you that the understanding of this position until now seems to be correct because the understanding of the ayah that was quoted earlier in this context makes it a wajib, a duty, of the committed Muslims 

to fight the transgressors, offending, aggressing and trespassing party until it reverts to the order of Allah (Surah Al-Hujurat verse 9)

Allah’s words are clear, so who are we to say that we are going to stop this
war. You would think it would be common sense for Muslims who are listening to Allah and reciting these ayaat from the Qur’an to carry on with the struggle and the war until the other side is recants in the order of Allah but it wasn’t and this is the way history took its course. Before they left- each one going back to its own capital or seat of power- they wrote an agreement between them concerning this arbitration, this tahkeem and that agreement had everything in it except what are they going to arbitrate. All the details were included in that agreement and we have a copy of it. It would be a little lengthy to read and also to translate it would also take another khutbah, (for
your information, there is only minor differences from one historian or Islamic scholar to the next as to the wording of this agreement between both sides- the one we have is from Al Baladuri) and in it, it is stated that both sides agreed that their representatives should do their utmost to follow the word of Allah from one cover of the Qur’an to the last and if they cannot find a text in the Qur’an that addresses their concern; they would refer themselves to the Sunnah of the Prophet, a Sunnah that combines, gathers, enjoins, brings together and unites the Muslims; once the arbitration is done, it is binding on all the Muslims; that the representatives of both sides shall be secure in their lives, families and
possessions but what are they going to discuss? It wasn’t written down. What does this tell us? It tells us that people were anxious to get out of a war atmosphere. No one wanted war anymore. They were more or less fed up of it. There were 10 witnesses who signed onto this arbitration agreement that also stated that it should be finalized by the month of Ramadhan. Remember, Siffin came to an end around the 3rd month of the Hijri calendar and Ramadhan is the 9th month of the Hijri calendar. So, they had 6 months to work out this arbitration. They also agreed on a place that would be convenient to both sides- the people of Iraq and Ash-Shaam, but what are they going to arbitrate? Are they going to arbitrate the Qasaas of the assassins of Uthman? It wasn’t mentioned. Muawiyah said he wanted those assassins to be brought to their due punishments and Ali told him I know of no one person who assassinated Uthman and there was a rebellion against him. What do you want, all the rebels, hundreds of them
to be killed for Uthman? This is not justice! This was not entered into the arbitration signing that took place. Muawiyah says he wants a shura. What do you mean you want a shura Mr. Muawiyah (so to speak)? The people of Hejaz, Al-Basra, Al-Kufa, Misr have given their bai’ah to Ali just as they gave their bai’ah to Abi Bakr, Umar and Uthman and you didn’t object to it, now you’re objecting to the bai’ah that they gave me?- these were the people of Al-Halli wa Al-Aqad. The people of the Hijra and the Nusrah, the majority Muslims- are we going to arbitrate that and if we are, why wasn’t it entered into the preamble to this arbitration? It wasn’t. Are we going to arbitrate the legitimacy of the leadership of Ali? If we’re going to arbitrate that also, then why wasn’t it entered into this pre-agreement understanding? None of that happened. All of the communication between both sides was characterized by ambiguity and generalization, (even though there were details about many other issues, but when it came to the central issue of “what are we going to speak about?”- there was none of that). 

When Ali returned to Al-Kufa, those who were with him, the lesser Muslims, who disagreed with this arbitration took a route away from Al-Kufa to a place called Al-Harura. Their numbers differ- on the lower side it was about 6,000 and on the higher side it was about 12,000. They were the ones who disagreed with this arbitration and said (what means)

If you are looking at adjudication of this issue it belongs to Allah (Surah Al-Anaam verse 57)

It doesn’t belong to these men who were appointed in the manner that they were appointed. Later on, we will begin to realize that as the months and years go by, they became known as Al-Khawareej. Once again, the ayah of the Qur’an that sheds light on this particular segment of our initial years

If there are two camps of committed Muslims who are warring against each other, then you bring reconciliation between them. But then, if one of them transgresses against the other you fight the transgressors until they are referred to Allah’s adjudication or decree in this affair at which time, you reconcile these two sides with institutionalized justice- for Allah is dear to those who are keen on institutional justice. Indeed, committed Muslims are brethren of each other, so it is very natural to reconcile them to each other and maybe in this process you will attain to the mercy of Allah (Surah Al-Hujurat verse 9-10)

Brothers and sisters…

In
your hearts and in your conscience, observe that even though we are looking at a unique development and an  unprecedented event in our 1st generation of Muslims but compare that to today’s generation of Muslims. One element that stands out very clearly is their eagerness or the fact that they did not object to speak to each other. They knew that war was pending. Today, look at us look at our condition anywhere, we see that the ones who have power, influence and money don’t want to talk to the rest of the Muslims. We saw or we can detect the beginning of that all the way back to that time- there was a party of Muslims who when they felt that they are strong and in control didn’t want to talk and discuss these matters; and if they did, they kept it to a minimum; and if they did, they knew that they were forced to because of the Islamic public opinion. Today, there’s those who
have power, wealth and control but there is no public Islamic opinion to influence them. There is not even an iota of Taqwa, a cognicence of Allah’s Power, that will have them speak to the Muslims who don’t have power. Take a (look) at this- a very good example is here in Washington DC. We confess that we have no power, no wealth and no control, the only thing we have is our love for Allah and His Prophet and our commitment to justice and principle- we take innocent pride in that, but look at them. These are Muslims across the fence; they fence themselves in and they don’t even want to see us. Brothers and sisters- we’ve been here for more than 24-and-a-1/2 years and you would think that if things were flowing normally, we would run into each other in this sidewalk at least once in 24-and-a-1/2 years- that hasn’t happened. Why? We have nothing.
Are they afraid of the truth? What’s bothering them? There have been potential intermediaries and go-betweens throughout these years and they don’t want to speak and discuss this; they’re not concerned with an arbitration. Maybe if we had an army that would make them feel imminent defeat, then they will raise the Qur’an or the Masaa’hif on (we don’t know, they don’t have any spears or swords inside the Masjid, so they might come with) pieces of wood or iron and say we want to arbitrate this affair. Besides, look at what is happening to them inside- they’re beginning to abuse each other and going to court. These are the extensions of the guardians of the two holy sanctuaries in Makkah and Al-Madinah. The director of the place who just gave the khutbah in the last hour is accused in a court of law by the previous manager of the place of having mistresses. They have no compunction about going to a court of law and spreading their dirty laundry in public but it bothers them so much just to have eye contact with the humble Muslim who is out in the street every Jum’ah. Do they have a troubled conscience? Do they have a disturbed mind? Do they have a contrarian lifestyle? Allah is in charge of them. Look- it’s probably only going to be less then another 24 years (we’re over the up now) and we are on our way to the final judge in all of this, what are they going to take with them to that day and to that encounter

on a day in which no money and no power is going to be of any benefit to them the only thing that is going to benefit them is when they approach Allah with a sound heart (Surah Shu’araa verse 88-89)

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