Sermon 81
One-fourth of the sermon can be found in Ibn Shu’bah’s Tuhaf Al-Uqool p. 146 and that is the only source that contains the sermon in a Shia source that predates Nahjul Balagha.
Verdict: Not authentic.
Sermon 82
The sermon can be found in Al-Tusi’s Al-Amali 1/137, however, it is weak since it comes through the path of Al-Zubair bin Bakkar and Al-Mada’ini, who are both anonymous according to Shias. Al-Mada’ini passed away in the third century and he is the main narrator of the report, which makes the sermon disconnected.
Verdict: Not authentic.
Sermon 83
There are no Shia sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 84
Al-Barqi quotes a portion of the sermon in his Al-Mahasin p. 233-234, however, it contains an anonymous narrator known as “one who is mentioned”, and therefore, the report cannot be replied upon. Ibn Shu’bah in his Tuhaf Al-Uqool p. 100 also narrates the sermon, but through a disconnected chain.
Verdict: Not authentic.
Sermon 85
There are no sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 86
The sermon can be found in Rawdhat Al-Kafi p. 62. Al-Kulayni narrates it through Faraj bin Qurra, who is anonymous in status according to Al-Jawahiri in Al-Mufeed min Mu’jam Rijal Al-Hadith p. 453.
Verdict: Not authentic.
Sermon 87
The sermon was narrated by Ali bin Ibrahim Al-Qummi in his Tafseer p. 3, but he doesn’t provide a chain for his report. Al-Kulayni in Al-Kafi 1/60 narrates portions of the sermon, but his chain includes anonymous narrators in the form of “some of our companions.”
Verdict: Not authentic.
Sermon 88
There are no sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 89
The sermon known as Al-Ashbah does not have any authentic chains to prove its authenticity. Al-Shareef Al-Radhi mentions that his source is Mas’ada bin Sadaqa, who compiled the narrations of Ali bin Talib. However, Al-Radhi does not mention his chain to Mas’ada, and therefore, we cannot assume that he took it from Mas’ada’s book. Abdul-Zahra’ Al-Hussaini argues that this must be from his book, but does not provide his proof, for it is very possible that this is incorrectly attributed to Mas’ada.
A basic proof of this is that the same sermon is narrated in Al-Saduq’s Al-Tawheed p. 34, in which he narrates through the path of Faraj bin Qurra, who is anonymous in status according to Al-Jawahiri in Al-Mufeed min Mu’jam Rijal Al-Hadith p. 453.
Verdict: Not authentic.
Sermon 90-91
There are no reliable Shia sources for these sermons that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 92
Al-Kulayni narrates the sermon with a disconnected chain in Al-Kafi 1/134. Al-Saduq, however, provides a connected chain in his Al-Tawheed p. 20, however, the narration comes through the path of Bakr bin Abdullah bin Habeeb and Tameem bin Bahlool who are both seen as anonymous in status according to Al-Jawahiri in his Al-Mufeed min Mu’jam Rijal Al-Hadith (p. 91 / p. 94).
Verdict: Not authentic.
Sermon 93
There are no sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 94
No sources are provided.
Sermon 95
Abdul-Zahra’ mentions that the sermon can be found in portions in several sources. These include the book of Sulaym bin Qais p. 110, Al-Kafi 2/236, and Al-Mufeed’s Al-Amali p. 105. The book of Sulaym is problematic since there is a difference of opinion among Shia scholars as to whether it is authentically attributed to him or not. Refer to Ibn Al-Ghadha’iri’s biography of Sulaym and the main narrator of the book: Abaan bin Abi Ayyash. Al-Mufeed’s chain is also problematic since it includes Mohammad bin Sinan who was weakened by Al-Najashi. Al-Kafi’s chain is the most authentic one, however, it contains a narrator named Ma’rouf bin Kharbouth. There aren’t any early scholars who have described him as reliable, however, he is included in Tafseer Al-Qummi, and some scholars hold the belief that whoever is included in this book is reliable.
Verdict: There is not enough evidence to affirm that this sermon is by Ali, however, some may grade it as authentic due to the Ali bin Ibrahim’s tawtheeq of the narrators of the book.
Sermon 96
There are no Shia sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 97
A couple of sentences of the sermon can be found in Ma’ani Al-Akhbar by Al-Saduq p. 184, however, it contains Abdullah bin Bakr Al-Muradi, who is seen as anonymous in status by Al-Jawahiri in his Al-Mufeed min Mu’jam Rijal Al-Hadith p. 327. He also narrates the sermon in Man La Yahtharhu Al-Faqeeh 1/270, but does not provide a chain.
Verdict: Not authentic.
Sermon 98
There are no sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 99
Refer to Sermon 125.
Sermon 100
Refer to Sermon 126.
Sermon 101
A portion of the sermon can be found in Al-Kafi 2/225, however, it includes a narrator named Abu Al-Hasan Al-Asbahani, who is seen as anonymous in status according to Al-Jawahiri p. 691.
It can also be found in Ibn Shu’bah’s Tuhaf Al-Uqool p. 143, but without a chain of narrators.
Verdict: Not authentic.
Sermon 102
The contents of the sermon are the same as Sermon 33, but Al-Shareef Al-Radhi includes it because he found some differences in the text.
Sermon 103
Abdul-Zahra’ Al-Hussaini claims that this sermon can be found in Tafseer Al-Qummi 1/384, however, upon inspection, we find that the narration that is attributed to Ali bin Abi Talib there is not the same as the sermon.
Verdict: Not authentic.
Sermon 104
Refer to Sayings 266.
Sermon 105
The sermon can be found in Al-Kulayni’s Al-Kafi 5/40 and Nasr bin Muzahim’s Kitab Siffeen p. 256, however, both narrations come through the path of Malik bin A’ayan who is unknown in status according to Al-Jawahiri in Al-Mufeed min Mu’jam Rijal Al-Hadith p. 477.
Verdict: Not authentic.
Sermon 106-107
There are no reliable Shia sources for these sermons that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 108
The sermon can be found in Al-Mahasin by Al-Barqi p. 233, however, it comes through the path of a narrator only known as “whoever was mentioned”. Al-Saduq narrates it in his Ilal Al-Shara’i’, but it contains the same disconnection.
Al-Tusi though, has an alternative path and narrates the sermon in his Al-Amali 1/220. Yet, it includes Ali bin Abi Hamza Al-Bata’ini. However, Ibn Abi Hamza, the creator of the Waqifi sect, was labeled as a liar by early Shias. Refer to his biography in Rijal Al-Kashshi.
Verdict: Not authentic.
Sermon 109
The sermon can be found in Ibn Shu’bah’s Tuhaf Al-Uqool p. 127, however, it does not contain a chain.
Verdict: Not authentic.
Sermon 110-111
There are no reliable Shia sources for these sermons that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 112
A large portion of the report can be found be in Ibn Shu’bah’s Tuhaf Al-Uqool p. 156, however, it does not contain a chain.
Verdict: Not authentic.
Sermon 113
The sermon can be found in Al-Saduq’s Man La Yahtharhu Al-Faqeeh 1/334, however, he does not include a chain.
Verdict: Not authentic.
Sermon 114-117
There are no reliable Shia sources for these sermons that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 118
The first sentence of this sermon can be found in the book of Sulaym bin Qais p.142. Refer to our comments on Sermon 95 above regarding the reliability of the book itself.
Verdict: Not authentic.
Sermon 119-120
There are no reliable Shia sources for these sermons that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 121
The sermon can be found in Al-Kafi 5/53, Al-Mufeed’s Al-Jamal p. 190, and Al-Amali by Al-Tusi 1/220. Al-Kulayni’s chain is broken since Ibn Mahboub is a very late narrator that was born after the death of Ali bin Abi Talib by over a century. Al-Mufeed, on the other hand, provided the narration by quoting Al-Waqidi, who he deems to be a liar on p. 54. Al-Tusi narrates the report without providing a chain.
Verdict: Not authentic.
Sermon 122
The sermon can only be found in one Shia source that predates Nahjul Balagha, which is Nasr bin Muzahim’s Kitab Siffeen p. 235. However, the chain is weak since he narrates it through Omar bin Sa’ad who is anonymous in status.
Verdict: Not authentic.
Sermon 123
There are no Shia sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 124
The sermon can be found in Al-Kafi 4/31, Al-Mufeed’s Al-Amali p. 95, Al-Tusi’s 1/197, and Ibn Shu’bah’s Tuhaf Al-Uqool. The chain in Al-Kafi is weak since it includes a narrator only known as “a man”. Al-Tusi’s chain is a direct quote from Al-Mufeed. Al-Mufeed’s chain includes a few unknown narrators, like Ali bin Abdullah, Mohammad bin Abdullah bin Uthman, and Ali bin Abi Saif. Ibn Shu’bah’s report does not include a chain at all.
Verdict: Not authentic.
Sermon 125-127
There are no reliable Shia sources for these sermons that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 128
The sermon comes through the path of Sahl bin Ziyad in Rawdhat Al-Kafi p.206, who was expelled from Qum for fabrication traditions. Refer to his biography in Al-Najashi’s Rijal.
Verdict: Not authentic.
Sermon 129-134
There are no reliable Shia sources for these sermons that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 135
The sermon can be found in Ibn Abi Al-Hadeed’s commentary of Nahjul Balagha 1/102 in which he quotes an early source, which in this case is Abu Mikhnaf’s work. Even if we accept that this is indeed from one of the works of Abu Mikhnaf and that Ibn Abi Al-Hadeed had access to it, the narration would still be weak since it is a quote from Zaid bin Sawhan, who passed away decades before Abu Mikhnaf was ever born.
Al-Mufeed also quotes this narration in Al-Jamal p. 143 from the path of Al-Waqidi, who he accuses of fabrication (p. 54).
Verdict: Not authentic.
Sermon 136-138
There are no reliable Shia sources for these sermons that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 139
The sermon can be found in Al-Khisal by Al-Saduq 1/110. However, the chain includes Ali bin Al-Sindi, who is not reliable according to Al-Jawahiri in his Al-Mufeed min Mu’jam Rijal Al-Hadith p.398.
Verdict: Not authentic.
Sermon 140
Abdul-Zahra’ Al-Hussaini states that this sermon is a part of Sermon 124, so refer to our comments made above.
Sermon 141-142
There are no reliable Shia sources for these sermons that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 143
The sermon can be found with different wordings in Al-Amali by Al-Tusi 1/220 and Ibn Shu’bah’s Tuhaf Al-Uqool, within the sermon known as Al-Waseela. However, neither of the two include a chain to the sermon.
Verdict: Not authentic.
Sermon 144
There are no Shia sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 145
The sermon can be found in Rawdhat Al-Kafi p. 386 in a different word variation, however, it comes through the path Sa’ad bin Al-Munthir who is seen as anonymous in status according to Al-Jawahiri p. 247.
Abdul-Zahra’ Al-Hussaini instructs readers to refer to Sermon 237 and Sayings 98 for more on passages from this sermon.
Verdict: Not authentic.
Sermon 146
The sermon can be found in Ibn Abi Al-Hadeed’s commentary of Nahjul Balagha 1/78 in which he quotes an early source, which in this case is Abu Mikhnaf’s work. Even if we accept that this is indeed from one of the works of Abu Mikhnaf and that Ibn Abi Al-Hadeed had access to it, however, the narration is disconnected since Abu Mikhnaf does not include a chain.
Verdict: Not authentic.
Sermon 147
Refer to Letter #23.
Sermon 148
The sermon can be found in the Ibn Rustum Al-Tabari’s Al-Mustarshid p. 74, however, no chain is included, which makes the narration disconnected.
Verdict: Not authentic.
Sermon 149
There are no sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 150
The sermon comes through the path of Sahl bin Ziyad in Al-Kafi 1/139, who was expelled from Qum for fabrication traditions. Refer to his biography in Al-Najashi’s Rijal.
Verdict: Not authentic.
Sermon 151
Portions of the sermon can be found in Al-Kafi 5/82, however, the chain includes a clear disconnection. A major disconnection can also be found in Ibn Shu’bah’s Tuhaf Al-Uqool since he didn’t include a chain.
Verdict: Not authentic.
Sermon 152-153
There are no reliable Shia sources for these sermons that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 154
Refer to Sayings 31, 32, 266, 374.
Verdict: Portions of the sermon may be found in other sources, but the sermon as a whole is not authentic.
Sermon 155
There are no sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 156
Refer to Sermon 86 for this sermon is a variant of that previous sermon.
Sermon 157
No sources are provided.
Sermon 158
There are no sources for this sermon that predate Nahj Al-Balagha.
Verdict: Not authentic.
Sermon 159
No sources are provided.
Sermon 160
The sermon can be found in Al-Amali p. 368 and Ilal Al-Shara’i’ chapter 119 by Al-Saduq. Both narrations are reported with the same chains that include names of anonymous narrators. Al-Hasan bin Abdullah bin Sa’eed who is anonymous according to Al-Jawahiri p. 144, as well as the teacher(s) of Abu Al-Ahwas is/are not named. Ibn Rustum Al-Tabari also includes the sermon in his Al-Mustarshid p. 64, but he doesn’t provide a chain.
Verdict: Not authentic.
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