In this sermon he recalls the creation of Earth and Sky and the birth of Adam.
Praise is due to Alláh whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.
The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute. Thus whoever attaches attributes to Alláh recognises His like, and who recognises His like regards Him two; and who regards Him two recognises parts for Him; and who recognises parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limitations for Him; and who admitted limitations for Him numbered Him.
Whoever said in what is He, held that He is contained; and whoever said on what is He held He is not on something else. He is a Being but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.
The Creation of the Universe
He initiated creation most initially and commenced it originally, without undergoing reflection, without making use of any experiment, without innovating any movement, and without experiencing any aspiration of mind. He allotted all things their times, put together their variations gave them their properties, and determined their features knowing them before creating them, realising fully their limits and confines and appreciating their propensities and intricacies.
When Almighty created the openings of atmosphere, expanse of firmament and strata of winds, He flowed into it water whose waves were stormy and whose surges leapt one over the other. He loaded it on dashing wind and breaking typhoons, ordered them to shed it back (as rain), gave the wind control over the vigour of the rain, and acquainted it with its limitations. The wind blew under it while water flowed furiously over it.
Then Almighty created forth wind and made its movement sterile, perpetuated its position, intensified its motion and spread it far and wide. Then He ordered the wind to raise up deep waters and to intensify the waves of the oceans. So the wind churned it like the churning of curd and pushed it fiercely into the firmament throwing its front position on the rear and the stationary on the flowing till its level was raised and the surface was full of foam. Then Almighty raised the foam on to the open wind and vast firmament and made therefrom the seven skies and made the lower one as a stationary surge and the upper one as protective ceiling and a high edifice without any pole to support it or nail to hold it together. Then He decorated them with stars and the light of meteors and hung in it the shining sun and effulgent moon under the revolving sky, moving ceiling and rotating firmament.
The Creation of the Angels
Then He created the openings between high skies and filled them with all classes of His angels. Some of them are in prostration and do not kneel up. Others in kneeling position and do not stand up. Some of them are in array and do not leave their position. Others are extolling Alláh and do not get tired. The sleep of the eye or the slip of wit or languor of the body or the effect of forgetfulness does not effect them.
Among them are those who work as trusted bearers of His message, those who serve as speaking tongues for His prophets and those who carry to and fro His orders and injunctions. Among them are the protectors of His creatures and guards of the doors of the gardens of Paradise. Among them are those also whose steps are fixed on earth but their necks are protruding into the skies, their limbs are getting out on all sides, their shoulders are in accord with the columns of the Divine Throne, their eyes are downcast before it, they have spread down their wings under it and they have rendered between themselves and all else curtains of honour and screens of power. They do not think of their Creator through image, do not impute to Him attributes of the created, do not confine Him within abodes and do not point at Him through illustrations.
Description of the Creation of Adam
Alláh collected from hard, soft, sweet and sour earth, clay which He dripped in water till it got pure, and kneaded it with moisture till it became gluey. From it He carved an image with curves, joints, limbs and segments. He solidified it till it dried up for a fixed time and a known duration. Then He blew into it out of His Spirit whereupon it took the pattern of a human being with mind that governs him, intelligence which he makes use of, limbs that serve him, organs that change his position, sagacity that differentiates between truth and untruth, tastes and smells, colours and species. He is a mixture of clays of different colours, cohesive materials, divergent contradictories and differing properties like heat, cold, softness and hardness.
Then Alláh asked the angels to fulfil His promise with them and to accomplish the pledge of His injunction to them by acknowledging Him through prostration to Him and submission to His honoured position. So Alláh said:
"Be prostrate towards Adam and they prostrated except Iblís (Satan)." (Qur'án, 2:34; 7:11; 17:61; 18:50; 20:116)
Self-importance withheld him and vice overcame him. So that he took pride in his own creation with fire and treated contemptuously the creation of clay. So Alláh allowed him time in order to let him fully deserve His wrath, and to complete (man's) test and to fulfil the promise (He had made to Satan). Thus, He said:
"Verily you have been allowed time till the known Day. " (Qur'án, 15:38; 38:81)
Thereafter, Alláh inhabited Adam (p.b.u.h.) in a house where He made his life pleasant and his stay safe, and He cautioned him of Iblís and his enmity. Then his enemy (Iblís) envied his abiding in Paradise and his contacts with the virtuous. So he changed his conviction into wavering and determination into weakness. He thus converted his happiness into fear and his prestige into shame. Then Alláh offered to Adam (p.b.u.h.) the chance to repent, taught him words of His Mercy, promised him return to His Paradise and sent him down to the place of trial and procreation of progeny.
Alláh chooses His Prophets
From his (Adam's) progeny Alláh chose prophets and took their pledge for his revelation and for carrying His message as their trust. In course of time many people perverted Alláh's trust with them and ignored His position and took compeers along with Him. Satan turned them away from knowing Him and kept them aloof from His worship. Then Alláh sent His Messengers and series of His prophets towards them to get them to fulfil the pledges of His creation, to recall to them His bounties, to exhort them by preaching, to unveil before them the hidden virtues of wisdom and show them the signs of His Omnipotence namely the sky which is raised over them, the earth that is placed beneath them, means of living that sustain them, deaths that make them die, ailments that turn them old and incidents that successively betake them.
Alláh never allowed His creation to remain without a Prophet deputised by Him, or a book sent down from Him or a binding argument or a standing plea. These Messengers were such that they did not feel little because of smallness of their number or of largeness of the number of their falsifiers. Among them was either a predecessor who would name the one to follow or the follower who had been introduced by the predecessor.
The Prophethood of Mu<ammmad
In this way ages passed by and times rolled on, fathers passed away while
sons took their places till Alláh deputised Mu<ammmad (peace be
upon him and his progeny) as His Prophet, in fulfilment of His promise and
in completion of His Prophethood. His pledge had been taken from the Prophets,
his traits of character were well reputed and his birth was honourable. The
people of the earth at this time were divided in different parties, their
aims were separate and ways were diverse. They either likened Alláh
with His creation or twisted His Names or turned to else than Him. Through
Mu<ammmad (p.b.u.h.a.h.p.) Alláh guided them out of wrong and with
his efforts took them out of ignorance.
Then Alláh chose for Mu<ammmad, peace be upon him and on his progeny, to meet Him, selected him for His own nearness, regarded him too dignified to remain in this world and decided to remove him from this place of trial. So He drew him towards Himself with honour. Alláh may shower His blessing on him, and his progeny.
The Holy Qur'án and Sunnah
But the Prophet left among you the same which other Prophets left among their peoples, because Prophets do not leave them untended (in dark) without a clear path and a standing ensign, namely the Book of your Creator clarifying its permission and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and the general ones, its lessons and illustrations, its long and the short ones, its clear and obscure ones, detailing its abbreviations and clarifying its obscurities.
In it there are some verses whose knowledge (1) is obligatory and others whose ignorance by the people is permissible. It also contains what appears to be obligatory according to the Book (2) but its repeal is signified by the Prophet's action (sunnah) or that which appears compulsory according to the Prophet's action but the Book allows not following it. Or there are those which are obligatory in a given time but not so after that time. Its prohibitions also differ. Some are major regarding which there exists the threat of fire (Hell), and others are minor for which there are prospects of forgiveness. There are also those of which a small portion is also acceptable (to Alláh) but they are capable of being expanded.
In this very sermon he spoke about \ajj
Alláh has made obligatory upon you the pilgrimage (<ajj) to His sacred House which is the turning point for the people who go to it as beasts or pigeons go towards spring water. Alláh the glorified made it a sign of their supplication before His Greatness and their acknowledgement of His Dignity. He selected from among His creation those who on listening to His call responded to it and testified His word. They stood in the position of His Prophets and resembled His angels who surround the Divine Throne securing all the benefits of performing His worship and hastening towards His promised forgiveness. Alláh the glorified made it (His sacred House) an emblem for Islam and an object of respect for those who turn to it. He made obligatory its pilgrimage and laid down its claim for which He held you responsible to discharge it. Thus, Alláh the glorified said:
". . . And (purely) for Alláh, is incumbent upon mankind, the pilgrimage to the House, for those who can afford to journey thither. And whoever denieth then verily, Alláh is Selfsufficiently independent of the worlds" (Qur'án, 3:96).
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(1). "The foremost in religion (dín) is His knowledge." The
literal meaning of dín is obedience, and its popular sense is code,
whether literal sense is taken or the popular one, in either case, if the
mind is devoid of any conception of Divinity, there would be no question of
obedience, nor of following any code; because when there is no aim there is
no point in advancing towards it; where there is no object in view there is
no sense in making efforts to achieve it. Nevertheless, when the nature and
guiding faculty of man bring him in contact with a superior Authority and
his taste for obedience and impulse of submission subjugates him before a
Deity, he finds himself bound by certain limitations as against abject freedom
of activity. These very limitations are dín (Religion) whose point
of commencement is knowledge of Alláh and acknowledgement of His Being.
After pointing out the essentials of Divine knowledge Amír al-mu'minín has described its important constituents and conditions. He has held those stages of such knowledge which people generally regard as the point of highest approach to be insufficient. He says that its first stage is that with the natural sense of search for the unknown and the guidance of conscience or on hearing from the followers of religions an image of the Unseen Being known as Alláh is formed in the mind. This image in fact is the forerunner of the obligation to thinking and reflection and to seeking His knowledge. But those who love idleness, or are under pressure of environment, do not undertake this search despite creation of such image and the image fails to get testified. In this case they remain deprived of Divine knowledge, and since their inaccess to the stage of testifying after the formation of image is by volition they deserve to be questioned about it. But one who is moved by the power of this image goes further and considers thinking and reflection necessary.
In this way one reaches the next stage in the attainment of Divine knowledge, namely to search for the Creator through diversification of creation and species of creatures, because every picture is a solid and inflexible guide to the existence of its painter and every effect to the action of its cause. When he casts his glance around himself he does not find a single thing which might have come into existence without the act of a maker so much so that he does not find the sign of a footstep without a walker nor a construction without a builder. How can he comprehend that this blue sky with the sun and the moon in its expanse and the earth with the exuberance of its grass and flowers could have come into existence without the action of a Creator. Therefore, after observing all that exists in the world and the regulated system of the entire creation no one can help concluding that there is a Creator for this world of diversities because existence cannot come out of non-existence, nor can existence sprout forth from nothingness.
The Holy Qur'án has pointed to this reasoning thus:
". . . What! about Alláh is there any doubt, the
Originator of the heavens and the earth ?. . ." (14:10).
But this stage would also be insufficient if this testimony in favour of Alláh
is tarnished by belief in the divinity of some other deity.
The third stage is that His existence should be acknowledged along with belief in Unity and Oneness. Without this the testimony to Alláh's existence cannot be complete because if more gods are believed in He would not be One whereas it is necessary that He should be One. The reason is that in case of more than one god the question would arise whether one of them created all this creation or all of them together. If one of them created it there should be some differential to distinguish him otherwise he would be accorded preferential position without reason, which is unacceptable to the mind.
If all have created it collectively then the position has only two forms; either he cannot perform his functions without the assistance of others or he is above the need for their assistance. The first case means his incapability and being in need of others while the other case means that they are several regular performers of a single act and the fallacy of both has already been shown. If we assume that all the gods performed the act of creation by dividing among themselves then, in this case all the creation will, not bear the same relationship towards the creator since each creature will bear relationship only to its own creator whereas every creature should have one and the same relationship to all creators. This is because all the creation should have one and the same relationship to all the creators as all the created in their capacity to accept effect and all the creators in their capacity to produce effect should be similar. In short there is no way but to acknowledge Him as One because in believing in numerous creators there remains no possibility of the existence of any other thing, and destruction proves implicit for the earth, the sky and everything in creation. Alláh the glorified has expressed this argument in the following words:
"Had there been in (the heavens and the earth [other] ) gods except Alláh,
they both had been in disorder. . ." (Qur'án, 21:22).
The fourth stage is that Alláh should be regarded free of all defects and deficiencies, and devoid of body, form, illustration, similarity, position of place or time, motion, stillness, incapability and ignorance because there can be no deficiency or defect in the perfect Being nor can anyone be deemed like Him because all these attributes bring down a being from the high position of the Creator to the low position of the created. That is why along with Unity, Alláh has held purity from deficiency of equal importance.
"Say: 'He (Alláh) is One (alone).
Alláh, the needless.
He begetteth not, nor is He begotten.
And there is none like unto Him" (Qur'án, 112:1-4).
"Vision perceiveth Him not, and He perceiveth (all) vision; He is the
Subtle, the All-aware" (Qur'án, 6:104).
"So coin ye not any similitudes to Alláh; verily Alláh knoweth (every thing) and ye know not." (Qur'án, 16:74).
". . .Nothing whatsoever (is there) like the like of Him; and He (alone) is the All-hearing and the All-seeing." (Qur'án, 42:11)
The fifth stage of completing His Knowledge is that attributes should not be put in Him from outside lest there be duality in His Oneness, and deviating from its proper connotation Unity may fall in the labyrinth of one in three and three in one, because His Being is not a combination of essence and form so that attribute may cling to Him like smell in the flowers or brightness in the stars. Rather, He is the fountain head of all attributes and needs no medium for manifestation of His perfect Attributes. If He is named Omniscient it is because the signs of his knowledge are manifest. If He is called Omnipotent it is because every particle points to His Omnipotence and Activity, and if to Him is attributed the power to listen or to see it is because the cohesion of the entire creation and its administration cannot be done without hearing or seeing but the existence of these attributes in Him cannot be held to be in the same way as in the creation namely that He should be capable to know only after He acquires knowledge or He should be powerful and strong only after energy runs into His limbs because taking attributes as separate from His Being would connote duality and where there is duality unity disappears.
That is how Amír al-mu'minín has rejected the idea of attributes being addition to His Being, presented Unity in its true significance, and did not allow Unity to be tainted with stains of multiplicity. This does not mean that adjectives cannot at all be attributed to Him, as this would be giving support to those who are groping in the dark abyss of negativism, although every nook and comer in the entire existence is brimming with His attributes and every particle of creation stands witness that He has knowledge, He is powerful, He hears, He sees. He nurtures under His care and allows growth under His mercy. The intention is that for Him nothing can be suggested to serve as an adjunct to Him, because His self includes attributes and His attributes connote His Self.
Let us learn this very theme in the words of al-Imám Abú `Abdilláh Ja`far ibn Mu<ammmad a#-@ádiq (p.b.u.h.) comparing it with the belief in Unity adopted by other religions and then appreciate who is the exponent of the true concept of Unity.
The Imám says:
"Our Alláh the Glorified, the Magnificent has
ever had knowledge as His Self even though there was nothing to know, sight
as His Self even though there was nothing to know, sight as His Self even
though there was nothing to behold, hearing as His Self even though there
was nothing to hear, and Potence as His Self even though there was nothing
to be under His Potence. When He created the things and the object of knowledge
came into existence His knowledge became related to the known, hearing related
to the heard, sight related to the seen, and potence related to its object."
(at-Taw<íd by ash-Shaykh a#-@adúq, p.139)
This is the belief over which the Imáms of the Prophet's family are
unanimous, but the majority group has adopted a different course by creating
the idea of differentiation between His Self and Attributes. ash-Shahristání
says on page 42 of his book Kitáb al-milal wa'n-ni<al:
According to Abu'l-\asan al-Ash`arí, Alláh knows through (the attribute of) knowledge, is Powerful through activity, speaks through speech, hears through hearing and sees through sight.
If we regard attributes distinct from Self in this manner there would be two alternatives; either the attributes must have existed in Him from ever or they must have occurred later. In the first case we have to recognise as many eternal objects as the attributes which all will share with Him in being eternal, but "Alláh is above what the people deem Him to have equals." In the second case in addition to subjecting Him to the alternations it would also mean that before the acquiring of the attributes He was neither scient, nor powerful, nor hearer nor beholder and this runs counter to the basic tenet of Islam.
". . . Alláh hath decreed trade lawful and hath forbidden interest. . ." (Qur'án, 2:275)
"And when you have finished the prayer remember Alláh standing, and sitting, and reacting, and when ye are secure (from danger) establish prayer . . ." (Qur'án, 4:103)
"O' ye men! eat of what is in the earth lawful and good and follow not the foot-steps of Satan; for verily he is an open enemy unto you." (Qur'án, 2:168)
"(And) say thou: 'I am only a man like you, it is revealed unto me that your god is but one God, therefore whosoever desireth to meet his Lord, let him do good deeds, and associate not any one in the worship of his Lord'." (Qur'án, 18:110)
"What! enjoin ye upon the people righteousness and ye forget your own selves? Yet ye read the scripture? What: do ye not understand?" (Qur'án, 2:44).
(2). About the Qur'án, Amír al-mu'minín says that it
contains description of the permitted and the forbidden acts such as "Alláh
has allowed sale and purchase but prohibited usury."
It clarifies obligatory and optional acts such as "when you have finished the prayer (of fear) remember Alláh rising, sitting or lying and when you feel safe (from the enemy) then say the prayers (as usual)."
Here prayer is obligatory while other forms of remembering (Alláh) are optional. It has repealing and repealed verses such as about the period of seclusion after husband's death "four months and ten days" or the repealed one such as "till one year without going out" which shows that this period of seclusion should be one year. In particular places it permits the forbidden such as "whoever is compelled without being wilfully wrongful or transgressor, commits no sins."
It has positive injunctions such as "One should not add anyone with Alláh in worship." It has particular and general injunctions. Particular is the one where the word shows generality but the sense is limited such as "I have made you superior over worlds, O' Bani Isra'il."
Here the sense of "Worlds," is confined to that particular time, although the word is general in its literal meaning. The general injunctions is one which is extensive in meaning such as "Alláh has knowledge of everything." It has lessons and illustrations lessons such as "Alláh caught him in the punishment of this world and the next and there is lesson in it."
"So seized him Alláh, with the chastisement in the hereafter, and the life before (it)." (Qur'án, 79:25)
"Verily in this there is a lesson unto him who feareth (Alláh)." (Qur'án, 79:26)
"A kind word and pardon is better than charity that is followed by injury, and verily Alláh is Self-sufficient, the Most forbearing." (Qur'án, 2:263)
"And remember when We made a covenant with you and raised the '>úr' (the Mountain) above you (saying), 'Hold ye fast that which We have bestowed upon you with the strength (of determination) and remember that which is therein so that you may guard (yourself) against evil'." (Qur'án, 2:63)
"So we made it a lesson for (those of) their own times and for those (of their posterity) who came after them and an exhortation unto those who guard (themselves) against evil." (Qur'án, 2:66)
"He it is Who fashioneth you in the wombs (of your mothers) as He liketh; There is no god but He, the All-mighty, the All-wise." (Qur'án, 3:5)
"Obedience and a fair word; but when the affair is determined then if they be true to Alláh, it would certainly be better for them." (Qur'án, 47:21)
"O' those who believe! It is not lawful for you to inherit women against their will; and do not straiten them in order that ye may take a part of what ye have given, unless they are guilty of manifest lewdness; but deal kindly with them, and if ye hate them, it may be that ye hate a thing while Alláh hath placed in it abundant good." (Qur'án, 4:19)
"Say thou (unto the people of the Book), 'Dispute ye with us about Alláh; whereas He is our Lord and your Lord, and for us are our deeds and for you are your deeds; to Him (alone) we are (exclusively) loyal?" (Qur'án, 2:139)
"There is a lesson in it for him who fears Alláh," and illustration as "The example of those who spend their wealth in the way of Alláh is like a grain which grows seven ears each one of which bears hundred grains." It has unspecific and specific verses. Unspecific is one which has no limitation on specification such as "Recall when Moses told his people 'Alláh commands you to sacrifice a cow.'"
Specific is one where denotation is limited such as Alláh says that "the cow should be such that it has neither been used for ploughing nor for irrigation fields." There is clear and obscure in it. Clear is that which has no intricacy such as "Verily Alláh has sway over everything," while obscure is that whose meaning has complication such as "the Merciful (Alláh) occupies the throne," whose apparent meaning gives the impression as if Alláh is bodily sitting on the Throne although the intention is to press His authority and control. In it there are brief injunctions such as "establish prayer" and those of deep meanings such as the verses about which says:
"That the sense is not known except to Alláh and those immersed in knowledge." Then Amír al-mu'minín dilates upon this theme in a different style, he says that there are some things in it which are necessary to know, such as "So know that there is no god but Alláh" and there are others which are not necessary to know such as "alif lám mím" etc. It has also injunctions which have been repealed by the Prophet's action such as "As for your women who commit adultery get four male witnesses and if four witnesses do appear shut such women in the house till death ends their life." This punishment was current in early Islam but was later replaced by stoning in the case of married women. In it there are some injunctions which repealed the Prophet's action such as "Turn your face towards Masjid al-<arám" by which the injunction for facing Bayt al-maqdis was repealed. It also contains injunctions which are obligatory only at a particular time after which their obligation ends, such as "when the call for prayer is made on Friday then hasten towards remembrance of Alláh." It has also indicated grades of prohibitions as the division of sins into light and serious ones - light such as "Tell the believers to lower their eyes" and serious ones such as "whoever kills a Believer wilfully his award is to remain in Hell for ever." It also contains injunctions where a little performance is enough but there is scope for further performance such as "Read the Qur'án as much as you easily can."
"Verily your Lord, certainly is He the All-mighty, the All-merciful." (Qur'án, 26:9)
"Say thou (O' Our Prophet Mu<ammmad) unto the believer men that they cast down their gaze and guard their private parts; that is purer for them; verily Alláh is All-aware of what (all) ye do." (Qur'án, 24:30)
"Not equal are those of the believers who sit (holding back) other than those hurt, and those who strive in the way of Alláh with their wealth and their selves (lives). Alláh hath raised the strivers with their wealth and selves (lives), in rank above those sitting (holding back); Unto all (in faith) Alláh hath promised good; but those who strive, He hath distinguished above those who sit (holding [by]) a great recompense." (Qur'án, 4:95)
"Verily, thy Lord knowest that thou standest up (in the Night Prayer) night two-third of the night, and (sometimes) half of it, and (sometimes) a third of it, and a group of those with thee; and Alláh measureth (well) the night and the day; Knoweth He that never can ye take (correct) account of it, so turneth He unto you (mercifully) so recite ye whatever be easy (in the prayers) to be read of the Qur'án; Knoweth He that there may be among you sick, and others travelling in the earth seeking of the grace of Alláh, and others fighting in the way of Alláh, so recite ye as much as it can easily be done of it, and establish ye the (regular) prayers, and pay ye the (prescribed) poor-rate, and offer ye unto Alláh a goodly loan; and whatsoever of good ye send on before hand for yourselves, ye will (surely) find it with Alláh, that is the best and the greatest recompense; and seek ye the forgiveness of Alláh; Verily, Alláh is Oft-forgiving, the Most Merciful." (Qur'án, 73:20)
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SERMON 2
Delivered on return from @iffín
Arabia before proclamation of Prophethood
I praise Alláh seeking completion of His Blessing, submitting to His Glory and expecting safety from committing His sins. I invoke His help being in need of His Sufficiency (of protection). He whom He guides does not get astray, He with whom He is hostile gets no protection. He whom He supports does not remain needy. Praise is most weighty of all that is weighed and the most valuable of all that is treasured.
I stand witness that there is no god but Alláh the One. He has no like. My testimony has been tested in its frankness, and its essence is our belief. We shall cling to it for ever till we live and shall store it facing the tribulations that overtake us because it is the foundation stone of Belief (ímán) and the first step towards good actions and Divine pleasure. It is the means to keep Satan away.
I also stand witness that Mu<ammad (p.b.u.h.a.h.p.) is His slave and His Prophet. Alláh sent him with the illustrious religion, effective emblem, written Book,(1) effulgent light, sparkling gleam and decisive injunction in order to dispel doubts, present clear proofs, administer warning through signs and to warn of punishments. At that time people had fallen in vices whereby the rope of religion had been broken, the pillars of belief had been shaken, principles had been sacrileged, system had become topsy turvy, openings were narrow, passage was dark, guidance was unknown and darkness prevailed.
Alláh was being disobeyed, Satan was given support and Belief had been forsaken. As a result the pillars of religion fell down, its traces could not be discerned, its passages had been destroyed and its streets had fallen into decay. People obeyed Satan and treaded his paths. They sought water from his watering places. Through them Satan's emblems got flying and his standard was raised in vices which trampled the people under their hoofs, and treaded upon them with their feet. The vices stood on their toes (in full stature) and the people immersed in them were strayed, perplexed, ignorant and seduced as though in a good house(2) with bad neighbours. Instead of sleep they had wakefulness and for antimony they had tears in the eyes. They were in a land where the learned were in bridle (keeping their mouths shut) while the ignorant were honoured.
In the same sermon Amír al-mu'minín referred
to Ál an-Nabí
(the Household of the Holy Prophet) as under:
They are the trustees of His secrets, shelter for His affairs, source of knowledge about Him, centre of His wisdom, valleys for His books and mountains of His religion. With them Alláh straightened the bend of religion's back and removed the trembling of its limbs.
In the same Sermon he spoke about the hypocrites
They sowed vices, watered them with deception and harvested destruction.
(Álu Mu<ammad)
None in the Islamic community can be taken at par with the Progeny(3) of the Prophet (Álu Mu<ammad). One who was under their obligation cannot be matched with them. They are the foundation of religion and pillar of Belief. The forward runner has to turn back to them while the follower has to overtake them. They possess the chief characteristics for vicegerency. In their favour exists the will and succession (of the Prophet). This is the time when right has returned to its owner and diverted to its centre of return.
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(1). The Preserved Record.
(2). Good House means 'Mecca' while the bad neighbours mean the 'Unbelievers of Quraysh.'
(3). About the Progeny of the Prophet Amír al-mu'minín has said that no person in the world can be brought at par with them, nor can any one be deemed their equal in sublimity, because the world is overladen with their obligations and has been able to secure eternal blessings only through their guidance. They are the corner stone and foundation of religion and the sustenance for its life and survival. They are such strong pillars of knowledge and belief that they can turn away the stormy flow of doubt and suspicion. They are such middle course among the paths of excess and backwardness that if some one goes far towards excess and exaggeration or falls behind then unless he comes back or steps forward to that middle course he cannot be on the path of Islam. They possess all the characteristics which give the superiority in the right for vicegerency and leadership. Consequently, no one else in the ummah enjoys the right of patronage and guardianship. That is why the Prophet declared them his vicegerents and successors. About will and succession the commentator Ibn Abi'l-\adíd Mu`tazilí writes that there can be no doubt about the vicegerency of Amír al-mu'minín but succession cannot imply succession in position although the Shí`ite sect has so interpreted it. It rather implies succession of learning. Now, if according to him succession is taken to imply succession in learning even he does not seem to succeed in achieving his object, because even by this interpretation the right of succeeding the Prophet does not devolve on any other person. When it is agreed that learning is the most essential requirement of khiláfah (caliphate) because the most important functions of the Prophet's Caliph consist of dispensation of justice, solving problems of religious laws, clarifying intricacies and administration of religious penalties. If these functions are taken away from the Prophet's deputy his position will come down to that of a worldly ruler. He cannot be regarded as the pivot of religious authority. Therefore either we should keep governmental authority separate from Prophet's vicegerency or accept the successor of Prophet's knowledge to suit that position.
The interpretation of Ibn Abi'l-\adíd could be acceptable if Amír al-mu'minín had uttered this sentence alone, but observing that it was uttered soon after `Alí's (p.b.u.h.) recognition as Caliph and just after it the sentence "Right has returned to its owner" exists, this interpretation of his seems baseless. Rather, the Prophet's will cannot imply any other will except that for vicegerency and caliphate, and succession would imply not succession in property nor in knowledge because this was not an occasion to mention it here but it must mean the succession in the right leadership which stood proved as from Alláh not only on the ground of kinship but on the ground of qualities of perfection.
SERMON 3
Known as the Sermon of ash-Shiqshiqiyyah(1)
Beware! By Alláh the son of Abú Qu<áfah (Abú Bakr)(2) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.
Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Alláh (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Kha>>áb after himself.
(Then he quoted al-A`shá's verse):
My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jábír's brother \ayyán.(3)
It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Alláh people got involved in recklessness, wickedness, unsteadiness and deviation.
Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group(4) and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Alláh's wealth(5) like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.
At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that \asan and \usayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Alláh saying:
That abode in the hereafter, We assign it for those who intend
not to exult themselves in the earth, nor (to make) mischief (therein); and
the end is (best) for the pious ones.
(Qur'án, 28:83)
Yes, by Alláh, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Alláh with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.
(It is said that when Amír al-mu'minín reached here in his sermon a man of Iraq stood up and handed him over a writing. Amír al-mu'minín began looking at it, when Ibn `Abbás said, "O' Amír al-mu'minín, I wish you resumed your Sermon from where you broke it." Thereupon he replied, "O' Ibn `Abbás it was like the foam of a Camel which gushed out but subsided." Ibn `Abbás says that he never grieved over any utterance as he did over this one because Amír al-mu'minín could not finish it as he wished to.)
ash-Sharíf ar-Ra_í says: The words in this sermon "like the rider of a camel" mean to convey that when a camel rider is stiff in drawing up the rein then in this scuffle the nostril gets bruised, but if he lets it loose in spite of the camel's unruliness, it would throw him somewhere and would get out of control. "ashnaq an-náqah" is used when the rider holds up the rein and raises the camel's head upwards. In the same sense the word "shanaqa an-náqah" is used. Ibn as-Sikkít has mentioned this in I#lá< al-man>iq. Amír al-mu'minín has said "ashnaqa lahá" instead of "ashnaqahá", this is because he has used this word in harmony with "aslasa lahá" and harmony could be retained only by using both in the same form. Thus, Amír al-mu'minín has used "ashnaqa lahá" as though in place of "in rafa`a lahá ra'sahá", that is, "if he stops it by holding up the reins."
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(1). This sermon is known as the sermon of ash-Shiqshiqiyyah, and is counted among the most famous sermons of Amír al-mu'minín. It was delivered at ar-Ra<bah. Although some people have denied it to be Amír al-mu'minín's utterance and by attributing it to as-Sayyid ar-Ra_í (or ash-Sharíf ar-Ra_í) have laid blame on his acknowledged integrity, yet truth-loving scholars have denied its veracity. Nor can there be any ground for this denial because `Alí's (p.b.u.h.) difference of view in the matter of Caliphate is not a secret matter, so that such hints should be regarded as something alien. And the events which have been alluded to in this sermon are preserved in the annals of history which testifies them word by word and sentence by sentence. If the same events which are related by history are recounted by Amír al-mu'minín then what is the ground for denying them? If the memory of discouraging circumstances faced by him soon after the death of the Prophet appeared unpalatable to him it should not be surprising. No doubt this sermon hits at the prestige of certain personalities and gives a set back to the faith and belief in them but this cannot be sustained by denying the sermon to be Amír al-mu'minín's utterance, unless the true events are analysed and truth unveiled; otherwise just denying it to be Amír al-mu'minín's utterance because it contains disparagement of certain individuals carries no weight, when similar criticism has been related by other historians as well. Thus (Abú `Uthmán) `Amr ibn Ba<r al-Já<i~ has recorded the following words of a sermon of Amír al-mu'minín and they are not less weighty than the criticism in the "Sermon of ash-Shiqshiqiyyah."
Those two passed away and the third one rose like the crow
whose courage is confined to the belly. It would have been better if both
his wings had been cut and his head severed.
Consequently, the idea that it is the production of as-Sayyid ar-Ra_í
is far from truth and a result of partisanship and partiality. Or else if
it is the result of some research it should be brought out. Otherwise, remaining
in such wishful illusion does not alter the truth, nor can the force of decisive
arguments be curbed down by mere disagreement and displeasure.
Now we set forth the evidence of those scholars and traditionists who have clearly held it to be Amír al-mu'minín's production, so that its historical importance should become known. Among these scholars some are those before as-Sayyid ar-Ra_í's period, some are his contemporaries and some are those who came after him but they all related it through their own chain of authority.
1) Ibn Abi'l-\adíd al-Mu`tazilí writes that his master Abu'l-Khayr Mu#addiq ibn Shabíb al-Wásití (d. 605 A.H.) stated that he heard this sermon from ash-Shaykh Abú Mu<ammad `Abdulláh ibn A<mad al-Baghdádí (d. 567 A.H.) known as Ibn al-Khashsháb and when he reached where Ibn `Abbás expressed sorrow for this sermon having remained incomplete Ibn al-Khashsháb said to him that if he had heard the expression of sorrow from Ibn `Abbás he would have certainly asked him if there had remained with his cousin any further unsatisfied desire because excepting the Prophet he had already spared neither the predecessors nor followers and had uttered all that he wished to utter. Why should therefore be any sorrow that he could not say what he wished? Mu#addiq says that Ibn al-Khashsháb was a man of jolly heart and decent taste. I inquired from him whether he also regarded the sermon to be a fabrication when he replied "By Alláh, I believe it to be Amír al-mu'minín's word as I believe you to be Mu#addiq ibn Shabíb." I said that some people regard it to be as-Sayyid ar-Ra_í's production when he replied: "How can ar-Ra_í have such guts or such style of writing. I have seen as-Sayyid ar-Ra_í's writings and know his style of composition. Nowhere does his writing match with this one and I have already seen it in books written two hundred years before the birth of as-Sayyid ar-Ra_í, and I have seen it in familiar writings about which I know by which scholars or men of letters they were compiled. At that time not only ar-Ra_í but even his father Abú A<mad an-Naqíb has not been born."
2) Thereafter Ibn Abi'l-\adíd writes that he saw this
sermon in the
compilations of his master Abu'l-Qásim (`Abdulláh ibn A<mad)
al-Balkhí (d. 317 A.H.). He was the Imám of the Mu'tazilites
in the reign of al-Muqtadir Billáh while al-Muqtadir's period was far
earlier than the birth of as-Sayyid ar-Ra_í.
3) He further writes that he saw this sermon in Abú Ja`far (Mu<ammad ibn `Abd ar-Ra<mán), Ibn Qibah's book al-In#áf. He was the pupil of Abu'l-Qásim al-Balkhí and a theologian of Imámiyyah (Shi`ite) sect. (Shar< of Ibn Abi'l-\adíd, vol.1, pp.205-206)
4) Ibn Maytham al-Ba<rání (d. 679 A.H.) writes in his commentary that he had seen one such copy of this sermon which bore writing of al-Muqtadir Billáh's minister Abu'l-\asan `Alí ibn Mu<ammad ibn al-Furát (d. 312 A.H.). (Shar< al-balághah, vol.1., pp. 252-253)
5) al-`Allámah Mu<ammad Báqír al-Majlisí has related the following chain of authority about this Sermon from ash-Shaykh Qutbu'd-Dín ar-Ráwandí's compilation Minháj al-bará`ah fi Shar< Nahj al-balághah:
ash-Shaykh Abú Na#r al-\asan ibn Mu<ammad ibn Ibráhím informed me from al-\ájib Abu'l-Wafá' Mu<ammad ibn Badí`, al-\usayn ibn A<mad ibn Badí` and al-\usayn ibn A<mad ibn `Abd ar-Ra<mán and they from al-\áfi~ Abú Bakr (A<mad ibn Músá) ibn Marduwayh al-I#bahání (d. 416 A.H.) and he from al-\áfi~ Abu'l-Qásim Sulaymán ibn A<mad a>-^abarání (d. 360 A.H.) and he from A<mad ibn `Alí al-Abbár and he from Is'<áq ibn Sa`íd Abú Salamah ad-Dimashqí and he from Khulayd ibn Da`laj and he from `A>á' ibn Abí Rabá< and he from Ibn `Abbás. (Bi<ar al-anwár, 1st ed. vol.8, pp.160-161)
6) In the context al-`Allámah al-Majlisí has written that this sermon is also contained in the compilations of Abú `Alí (Mu<ammad ibn `Abd al-Wahháb) al-Jubbá 'í (d. 303 A.H.) .
7) In connection with this very authenticity al-`Allámah al-Majlisí writes:
al-Qá_í `Abd al-Jabbár ibn A<mad al-Asad'ábádí (d. 415A.H.) who was a strict Mu`tazilite explains some expressions of this sermon in his book al-Mughní and tries to prove that it does not strike against any preceding caliph but does not deny it to be Amír al-mu'minín's composition. (ibid., p.161)
8) Abú Ja`far Mu<ammad ibn `Alí, Ibn Bábawayh (d. 381 A.H.) writes:
Mu<ammad ibn Ibráhím ibn Is'<áq a>-^álaqání told us that `Abd al-`Azíz ibn Ya<yá al-Jalúdí (d. 332 A.H.) told him that Abú `Abdilláh A<mad ibn `Ammár ibn Khálid told him that Ya<yá ibn `Abd al-\amíd al- \immání (d. 228 A.H.) told him that `Isá ibn Ráshid related this sermon from `Alí ibn \udhayfah and he from `Ikrimah and he from Ibn `Abbás. (`Ilal ash-shará'i`,vol.1, chap. 122, p.144; Ma`áni al-akhbár, chap.22, pp.360-361)
9) Then Ibn Bábawayh records the following chain of authorities :-
Mu<ammad ibn `Alí Májilawayh related this sermon to us and he took it from his uncle Mu<ammad ibn Abi'l-Qásim and he from A<mad ibn Abí `Abdilláh (Mu<ammad ibn Khálid) al-Barqí and he from his father and he from (Mu<ammad) Ibn Abí `Umayr and he from Abán ibn `Uthmán and he from Abán ibn Taghlib and he from `Ikrimah and he from Ibn `Abbás. (`Ilal ash-shará'i`, vol.1, chap.122, p.l46; Ma`áni al-akhbár, chap.22, p.361)
10) Abú A<mad al-\asan ibn `Abdilláh ibn Sa`íd al-`Askarí (d.382 A.H.) who counts among great scholars of the Sunnis has written commentary and explanation of this sermon that has been recorded by Ibn Bábawayh in `Ilal ash-shará'i` and Ma`áni al-akhbár.
11) as-Sayyid Ni`matulláh al-Jazá'irí writes:
The author of Kitáb al-ghárát Abú Is'<áq, Ibráhím ibn Mu<ammad ath-Thaqafí al-Kúfí (d. 283 A.H.) has related this sermon through his own chain of authorities. The date of completion of writing this book is Tuesday the 13th Shawwál 255 A.H. and in the same year, Murta_á al-Músawí was born. He was older in age than his brother as-Sayyid ar-Ra_í. (Anwár an-Nu`mániyyah, p.37)
12) as-Sayyid Ra_í ad-Dín Abu'l-Qásim `Alí ibn Músá, Ibn ^áwús al-\usayní al-\ullí (d. 664 A.H.) has related this sermon from Kitáb al-ghárát with the following chain of authorities:-
This sermon was related to us by Mu<ammad ibn Yusuf who related it from al-\asan ibn `Alí ibn `Abd al-Karím az-Za`farání and he from Mu<ammad ibn Zakariyyah al-Ghallábí and he from Ya`qúb ibn Ja`far ibn Sulaymán and he from his father and he from his grand-father and he from Ibn `Abbás. (Translation of a>-^ará'if, p.202)
13) Shaykh a>-^á'ifah, Mu<ammad ibn al- \asan a>-^úsí (d. 460 A.H.) writes:
(Abu'l-Fat< Hilál ibn Mu<ammad ibn Ja`far) al-\affár related this sermon to us. He related it from Abu'l-Qásim (Ismá`íl ibn `Alí ibn `Alí) ad-Di`bilí and he from his father and he from his brother Di`bil (ibn `Alí al-Kuzá`í) and he from Mu<ammad ibn Salámah ash-Shámí and he from Zurárah ibn A`yan and he from Abú Ja`far Mu<ammad ibn `Alí and he from Ibn `Abbás. (al-Amálí, p.237)
14) ash-Shaykh al-Mufíd (Mu<ammad ibn Mu<ammad ibn an-Nu`mán, d. 413 A.H.) who was the teacher of as-Sayyid ar-Ra_í writes about the chain of authorities of this sermon:
A number of relaters of traditions have related this sermon from Ibn `Abbás through numerous chains. (al-Irshád, p.135)
15) `Alam al-Hudá (emblem of guidance) as-Sayyid al-Murta_á who was the elder brother of as-Sayyid ar-Ra_í has recorded it on pp. 203,204 of his book ash-Sháfí.
16) Abú Man#úr a>-^abarsí writes:
A number of relaters have given an account of this sermon from Ibn `Abbás through various chains. Ibn `Abbás said that he was in the audience of Amír al-mu'minín at ar-Ra<bah (a place in Kúfah) when conversation turned to Caliphate and those who had preceded him as Caliphs, when Amír al-mu'minín breathed a sigh and delivered this sermon. (al-I<tijáj, p. 101)
17) Abu'l-Mu~affar Yúsuf ibn `Abdilláh and Sib> ibn al-Jawzí al-\anafí (d. 654 A.H.) writes:
Our ash-Shaykh Abu'l-Qásim an-Nafís al-Anbárí related this sermon to us through his chain of authorities that ends with Ibn `Abbás, who said that after allegiance had been paid to Amír al-mu'minín as Caliph he was sitting on the pulpit when a man from the audience enquired why he had remained quiet till then whereupon Amír al-mu'minín delivered this sermon extempore. (Tadhkarat khawá## al-ummah, p.73)
18) al-Qá_í A<mad ibn Mu<ammad, ash-Shiháb al-Khafájí (d. 1069 A.H.) writes with regard to its authenticity:
It is stated in the utterances of Amír al-mu'minín `Alí (Alláh may be pleased with him) that "It is strange during life time he (Abú Bakr) wanted to give up the Caliphate but he strengthened its foundation for the other one after his death." (Shar< durrat al-ghawwá#, p.17)
19) ash-Shaykh `Alá ad-Dawlah as-Simnání writes:
Amír al-mu'minín Sayyid al-`Árifín `Alí (p.b.u.h.) has stated in one of his brilliant Sermons "this is the Shiqshiqah that burst forth." (al-`Urwah lí ahl al-khalwah wa'l-jalwah, p3, manuscript in Nasiriah Library, Lucknow, India)
20) Abu'l-Fa_l A<mad ibn Mu<ammad al-Maydání (d. 518 A.H.) has written in connection with the word Shiqshiqah:
One sermon of Amír al-mu'minín `Alí is known as Khu>bah ash-Shiqshiqiyyah (the sermon of the Camel's Foam). (Majma` al-amthál, vol.1, p.369)
21) In fifteen places in an-Niháyah while explaining the words of this sermon Abu's-Sa`ádát Mubárak ibn Mu<ammad, Ibn al-Athír al-Jazarí (d. 606 A.H.) has acknowledged it to be Amír al-mu'minín's utterance.
22) Shaykh Mu<ammad ^áhir Patní while explaining the same words in Majma` bi<ár al-anwár testifies this sermon to be Amír al-mu'minín's by saying, "`Alí says so."
23) Abu'l-Fa_l ibn Man~úr (d. 711 A.H.) has acknowledged it as Amír al-mu'minín's utterance in Lisán al-`Arab, vol.12, p.54 by saying, "In the sayings of `Alí in his sermon 'It is the camel's foam that burst forth then subsided.'"
24) Majdu'd-Dín al-Firúz'ábádí (d. 816/817 A.H.) has recorded under the word "Shiqshiqah" in his lexicon (al-Qámús, vol.3, p.251):
Khu>bah ash-Shiqshiqiyyah is by `Alí so named because when Ibn `Abbás asked him to resume it where he had left it, he said "O' Ibn `Abbás! it was the foam of a camel that burst forth then subsided."
25) The compiler of Muntahá al-adab writes:
Khu>bah ash-Shiqshiqiyyah of `Alí is attributed to `Alí (Alláh may honour his face).
26) ash-Shaykh Mu<ammad `Abduh, Muftí of Egypt, recognising it as Amír al-mu'minín's utterance, has written its explanations.
27) Mu<ammad Mu<yi'd-Dín `Abd al-\ámid, Professor in the Faculty of Arabic Language, al-Azhar University has written annotations on Nahj al-balághah adding a foreword in the beginning wherein he recognises all such sermons which contain disparaging remarks to be the utterances of Amír al-mu'minín.
In the face of these evidences and undeniable proofs is there any scope to hold that it is not Amír al-mu'minín's production and that as-Sayyid ar-Ra_í prepared it himself?
(2). Amír al-mu'minín has referred to Abú Bakr's accession to the Caliphate metaphorically as having dressed himself with it. This was a common metaphor. Thus, when `Uthmán was called to give up the Caliphate he replied, "I shall not put off this shirt which Alláh has put on me." No doubt Amír al-mu'minín has not attributed this dressing of Caliphate to Alláh but to Abú Bakr himself because according to unanimous opinion his Caliphate was not from Alláh but his own affair. That is why Amír al-mu'minín said that Abú Bakr dressed himself with the Caliphate. He knew that this dress had been stitched for his own body and his position with relation to the Caliphate was that of the axis in the hand-mill which cannot retain its central position without it nor be of any use. Similarly, he held "I was the central pivot of the Caliphate, were I not there, its entire system would have gone astray from the pivot. It was I who acted as a guard for its organisation and order and guided it through all difficulties. Currents of learning flowed from my bosom and watered it on all sides. My position was high beyond imagination but lust of world seekers for government became a tumbling stone for me and I had to confine myself to seclusion. Blinding darkness prevailed all round and there was intense gloom everywhere. The young grew old and the old departed for the graves but this patience-breaking period would not end. I kept watching with my eyes the plundering of my own inheritance and saw the passing of Caliphate from one hand to the other but remained patient as I could not stop their high-handedness for lack of means."
NEED FOR THE PROPHET'S CALIPH AND
THE MODE OF HIS APPOINTMENT
After the Prophet of Islam the presence of such a personality was inevitable who could stop the community from disintegration and guard the religious law against change, alteration and interference by those who wanted to twist it to suit their own desires. If this very need is denied then there is no sense in attaching so much importance to the succession of the Prophet that the assemblage in Saqífah of Banú Sá`idah should have been considered more important than the burial of the Prophet. If the need is recognised, the question is whether or not the Prophet too realised it. If it is held he could not attend to it and appreciate its need or absence of need it would be the biggest proof for regarding the Prophet's mind to be blank for thinking of means to stop the evils of innovations and apostasy in spite of having given warnings about them. If it is said that he did realise it but had to live it unresolved on account of some advantage then instead of keeping it hidden the advantage should be clearly indicated otherwise silence without purpose would constitute delinquency in the discharge of the obligations of Prophethood. If there was some impediment, it should be disclosed otherwise we should agree that just as the Prophet did not leave any item of religion incomplete he did not leave this matter either and did propose such a course of action for it, that if it was acted upon religion would have remained safe against the interference of others.
The question now is what was that course of action. If it is taken to be the consensus of opinion of the community then it cannot truly take place as in such consensus acquiescence of every individual is necessary; but taking into account the difference in human temperaments it seems impossible that they would agree on any single point. Nor is there any example where on such matters there has been no single voice of dissent. How then can such a fundamental need be made dependent on the occurrence of such an impossible event - need on which converges the future of Islam and the good of the Muslims. Therefore, the mind is not prepared to accept this criterion. Nor is tradition in harmony with it, as al-Qádí `Adud ad-Dínal-'Íjí has written in Shar< al-mawáqif:
You should know that Caliphate cannot depend upon unanimity of election because no logical or traditional argument can be advanced for it.
In fact when the advocates of unanimous election found that unanimity of all votes is difficult they adopted the agreement of the majority as a substitute for unanimity, ignoring the difference of the minority. In such a case also it often happens that the force of fair and foul or correct and incorrect ways turns the flow of the majority opinion in the direction where there is neither individual distinction nor personal merit as a result of which competent persons remain hidden while incompetent individuals stand forward. When capabilities remain so curbed and personal ends stand in the way as hurdles, how can there be expectation for the election of correct person. Even if it is assumed that all voters have an independent unbiased view, that none of them has his own objective and that none has any other consideration, it is not necessary that every verdict of the majority should be correct, and that it cannot go astray. Experience shows that after experiment the majority has held its own verdict to be wrong. If every verdict of the majority is correct then its first verdict should be wrong because the verdict which holds it wrong is also that of the majority. In this circumstances if the election of the Caliph goes wrong who would be responsible for the mistake, and who should face the blame for the ruination of the Islamic polity. Similarly on whom would be the liability for the bloodshed and slaughter following the turmoil and activity of the elections. When it has been seen that even those who sat in the audience of the Holy Prophet could not be free of mutual quarrel and strife how can others avoid it.
If with a view to avoid mischief it is left to the people of authority to choose anyone they like then here too the same friction and conflict would prevail because here again convergence of human temperaments on one point is not necessary nor can they be assumed to rise above personal ends. In fact here the chances of conflict and collision would be stronger because if not all at least most of them would themselves be candidates for that position and would not spare any effort to defeat their opponent, creating impediments in his way as best as possible. Its inevitable consequence would be mutual struggle and mischief-mongering. Thus, it would not be possible to ward off the mischief for which this device was adopted, and instead of finding a proper individual the community would just become an instrument for the achievement of personal benefits of the others. Again, what would be the criterion for these people in authority? The same as has usually been, namely whoever collects a few supporters and is able to create commotion in any meeting by use of forceful words would count among the people of authority. Or would capabilities also be judged? If the mode of judging the capabilities is again this very common vote then the same complications and conflicts would arise here too, to avoid which this way was adopted. If there is some other standard, then instead of judging the capabilities of the voters by it why not judge the person who is considered suitable for the position in view. Further, how many persons in authority would be enough to give a verdict? Apparently a verdict once accepted would be precedent for good and the number that would give this verdict would become the criterion for future. al-Qádí `Adud ad-Dín al-'Íjí writes:
Rather the nomination of one or two individuals by the people in authority is enough because we know that the companions who were strict in religion deemed it enough as the nomination of Abú Bakr by `Umar and of `Uthmán by `Abd ar-Ra<mán. (Shar< al-mawáqif, p.351 )
This is the account of the "unanimous election" in the Hall of Baní Sá`idah and the activity of the consultative assembly: that is, one man's action has been given the name of unanimous election and one individual's deed given the name of consultative assembly. Abú Bakr had well understood this reality that election means the vote of a person or two only which is to be attributed to common simple people. That is why he ignored the requirements of unanimous election, majority vote or method of choosing through electoral assembly and appointed `Umar by nomination. `Á'ishah also considered that leaving the question of caliphate to the vote of a few particular individuals meant inviting mischief and trouble. She sent a word to `Umar on his death saying:
Do not leave the Islamic community without a chief. Nominate a Caliph for it and leave it not without an authority as otherwise I apprehend mischief and trouble.
When the election by those in authority proved futile it was given up and only "might is right" became the criteria-namely whoever subdues others and binds them under his sway and control is accepted as the Caliph of the Prophet and his true successor. These are those self-adopted principles in the face of which all the Prophet's sayings uttered in the "Feast of the Relatives," on the night of hijrah, at the battle of Tabúk, on the occasion of conveying the Qur'ánic chapter "al-Bará'ah" (at-Tawbah, chap.9) and at Ghadír (the spring of) Khumm. The strange thing is that when each of the first three caliphates is based on one individual's choice how can this very right to choose be denied to the Prophet himself, particularly when this was the only way to end all the dissension, namely that the Prophet should have himself settled it and saved the community from future disturbances and spared it from leaving this decision in the hands of people who were themselves involved in personal aims and objects. This is the correct procedure which stands to reason and which has also the support of the Prophet's definite sayings.
(3). \ayyán ibn as-Samín al-\anafí of Yamámah was the chief of the tribe Banú \anifah and the master of fort and army. Jábir is the name of his younger brother while al-A`shá whose real name was Maymún ibn Qays ibn Jandal enjoyed the position of being his bosom friend and led a decent happy life through his bounty. In this verse he has compared his current life with the previous one that is the days when he roamed about in search of livelihood and those when he led a happy life in \ayyán's company. Generally Amír al-mu'minín's quoting of this verse has been taken to compare this troubled period with the peaceful days passed under the care and protection of the Prophet when he was free from all sorts of troubles and enjoyed mental peace. But taking into account the occasion for making this comparison and the subject matter of the verse it would not be far fetched if it is taken to indicate the difference between the unimportant position of those in power during the Prophet's life time and the authority and power enjoyed by them after him, that is, at one time in the days of the Prophet no heed was paid to them because of `Alí's personality but now the time had so changed that the same people were masters of the affairs of the Muslim world.
(4). When `Umar was wounded by Abú Lu'lu'ah and he saw that it was difficult for him to survive because of the deep wound, he formed a consultative committee and nominated for it `Alí ibn Abí ^álib, `Uthmán ibn `Affán, `Abd ar-Ra<mán ibn `Awf, az-Zubayr ibn al-`Awwám, Sa`d ibn Abí Waqqás, and ^al<ah ibn `Ubaydilláh and bound them that after three days of his death they should select one of themselves as the Caliph while for those three days @uhayb should act as Caliph. On receipt of these instructions some members of the committee requested him to indicate what ideas he had about each of them to enable them to proceed further in their light. `Umar therefore disclosed his own view about each individual. He said that Sa`d was harsh-tempered and hot headed; `Abd ar-Ra<mán was the Pharaoh of the community; az-Zubayr was, if pleased, a true believer but if displeased an unbeliever; ^al<ah was the embodiment of pride and haughtiness, if he was made caliph he would put the ring of the caliphate on his wife's finger while `Uthmán did not see beyond his kinsmen. As regards `Alí he is enamoured of the Caliphate although I know that he alone can run it on right lines. Nevertheless, despite this admission, he thought it necessary to constitute the consultative Committee and in selecting its members and laying down the working procedure he made sure that the Caliphate would take the direction in which he wished to turn it. Thus, a man of ordinary prudence can draw the conclusion that all the factors for `Uthmán's success were present therein. If we look at its members we see that one of them namely `Abd ar-Ra<mán ibn `Awf is the husband of `Uthmán's sister, next Sa`d ibn Abí Waqqás besides bearing malice towards `Alí is a relation and kinsman of `Abd ar-Ra<mán. Neither of them can be taken to go against `Uthmán. The third ^al<ah ibn `Ubaydilláh about whom Prof. Mu<ammad `Abduh writes in his annotation on Nahj al-balághah:
^al<ah was inclined towards `Uthmán and the reason for it was no less than that he was against `Alí, because he himself was at-Taymí and Abú Bakr's accession to the Caliphate had created bad blood between Baní Taym and Banú Háshim.
As regards az-Zubayr, even if he had voted for `Alí, what could his single vote achieve. According to a>-^abarí's statement ^al<ah was not present in Medina at that time but his absence did not stand in the way of `Uthmán's success. Rather even if he were present, as he did actually reach at the meeting (of the Committee), and he is taken to be `Alí's supporter, still there could be no doubt in `Uthmán's success because `Umar's sagacious mind had set the working procedure that:
If two agree about one and the other two about another then `Abdulláh ibn `Umar should act as the arbitrator. The group whom he orders should choose the Caliph from among themselves. If they do not accept `Abdulláh ibn `Umar's verdict, support should be given to the group which includes `Abd ar-Ra<mán ibn `Awf, but if the others do not agree they should be beheaded for opposing this verdict. (a>-^abarí, vol.1, pp.2779-2780; Ibn al-Athír, vol.3, p.67).
Here disagreement with the verdict of `Abdulláh ibn `Umar has no meaning since he was directed to support the group which included `Abd ar-Ra<mán ibn `Awf. He had ordered his son `Abdulláh and @uhayb that:
If the people differ, you should side with the majority, but if three of them are on one side and the other three on the other, you should side with the group including `Abd ar-Ra<mán ibn `Awf. (a>-^abarí, vol.1, pp.2725,2780; Ibn al-Athír, vol.3, pp.51,67).
In this instruction the agreement with the majority also means support of `Abd ar-Ra<mán because the majority could not be on any other side since fifty blood-thirsty swords had been put on the heads of the opposition group with orders to fall on their heads on `Abd ar-Ra<mán's behest. Amír al-mu'minín's eye had fore-read it at that very moment that the Caliphate was going to `Uthmán as appears from his following words which he spoke to al-`Abbás ibn `Abd al-Mu>>alib:
"The Caliphate has been turned away from us." al-`Abbás asked how could he know it. Then he replied, "`Uthmán has also been coupled with me and it has been laid down that the majority should be supported; but if two agree on one and two on the other, then support should be given to the group which includes `Abd ar-Ra<mán ibn `Awf. Now Sa`d will support his cousin `Abd ar-Ra<mán who is of course the husband of `Uthmán's sister." (ibid )
However, after `Umar's death this meeting took place in the room of `Á'ishah and on its door stood Abú ^al<ah al-An#árí with fifty men having drawn swords in their hands. ^al<ah started the proceedings and inviting all others to be witness said that he gave his right of vote to `Uthmán. This touched az-Zubayr's sense of honour as his mother @afiyyah daughter of `Abd al-Mu>>alib was the sister of Prophet's father. So he gave his right of vote to `Alí. Thereafter Sa`d ibn Abí Waqqá# made his right of vote to `Abd ar-Ra<mán. This left three members of the consultative committee out of whom `Abd ar-Ra<mán said that he was willing to give up his own right of vote if `Alí (p.b.u.h.) and `Uthmán gave him the right to choose one of them or one of these two should acquire this right by withdrawing. This was a trap in which `Alí had been entangled from all sides namely that either he should abandon his own right or else allow `Abd ar-Ra<mán to do as he wished. The first case was not possible for him; that is, to give up his own right and elect `Uthmán or `Abd ar-Ra<mán. So, he clung to his right, while `Abd ar-Ra<mán separating himself from it assumed this power and said to Amír al-mu'minín, "I pay you allegiance on your following the Book of Alláh, the sunnah of the Prophet and the conduct of the two Shaykhs, (Abú Bakr and `Umar). `Alí replied, "Rather on following the Book of Alláh, the sunnah of the Prophet and my own findings." When he got the same reply even after repeating the question thrice he turned to `Uthmán saying, "Do you accept these conditions." He had no reason to refuse and so he agreed to the conditions and allegiance was paid to him. When Amír al mu'minín saw his rights being thus trampled he said:
"This is not the first day when you behaved against us. I have only to keep good patience. Alláh is the Helper against whatever you say. By Alláh, you have not made `Uthmán Caliph but in the hope that he would give back the Caliphate to you."
After recording the events of ash-Shúrá (consultative committee), Ibn Abi'l-\adíd has written that when allegiance had been paid to `Uthmán, `Alí addressed `Uthmán and `Abd ar-Ra<mán saying, "May Alláh sow the seed of dissension among you," and so it happened that each turned a bitter enemy of the other and `Abd ar-Ra<mán did not ever after speak to `Uthmán till death. Even on death bed he turned his face on seeing him.
On seeing these events the question arises whether ash-Shúrá (consultative committee) means confining the matter to six persons, thereafter to three and finally to one only. Also whether the condition of following the conduct of the two Shaykhs for Caliphate was put by `Umar or it was just a hurdle put by `Abd ar-Ra<mán between `Alí (p.b.u.h.) and the Caliphate, although the first Caliph did not put forth this condition at the time of nominating the second Caliph, namely that he should follow the former's footsteps. What then was the occasion for this condition here?
However, Amír al-mu'minín had agreed to participate in it in order to avoid mischief and to put an end to arguing so that others should be silenced and should not be able to claim that they would have voted in his favour and that he himself evaded the consultative committee and did not give them an opportunity of selecting him.
(5) About the reign of the third Caliph, Amír al-mu'minín says that soon on `Uthmán's coming to power Banú Umayyah got ground and began plundering the Bayt al-mál (public fund), and just as cattle on seeing green grass after drought trample it away, they recklessly fell upon Alláh's money and devoured it. At last this self-indulgence and nepotism brought him to the stage when people besieged his house, put him to sword and made him vomit all that he had swallowed.
The maladministration that took place in this period was such that no Muslim can remain unmoved to see that Companions of high position were lying uncared for, they were stricken with poverty and surrounded by pennilessness while control over Bayt al-mál (public fund) was that of Banú Umayyah, government positions were occupied by their young and inexperienced persons, special Muslim properties were owned by them, meadows provided grazing but to their cattle, houses were built but by them, and orchards were but for them. If any compassionate person spoke about these excesses his ribs were broken, and if someone agitated this capitalism he was externed from the city. The uses to which zakát and charities which were meant for the poor and the wretched and the public fund which was the common property of the Muslims were put may be observed from the following few illustrations;
1) al-\akam ibn Abi'l-`Á# who had been exiled from Medina by the Prophet was allowed back in the city not only against the Prophet's sunnah but also against the conduct of the first two Caliphs and he was paid three hundred thousand Dirhams from the public fund. (An#áb al-ashráf, vol.5, pp.27, 28, 125)
2) al-Walíd ibn `Uqbah who has been named hypocrite in the Qur'án was paid one hundred thousand Dirhams from the Muslim's public fund. (al-`Iqd al-faríd, vol.3, p.94)
3) The Caliph married his own daughter Umm Ában to Marwán ibn al-\akam and paid him one hundred thousand Dirhams from the public fund. (Shar< of Ibn Abi'l-\adíd, vol.1, pp.198-199).
4) He married his daughter `Á'ishah to \árith ibn al-\akam and granted him one hundred thousand Dirhams from the public fund. (ibid.)
5) `Abdulláh ibn Khálid was paid four hundred thousand Dirhams. (al-Ma`árif of Ibn Qutaybah, p.84)
6) Allowed the khums (one fifth religious duty) from Africa (amounting to five hundred thousand Dinars) to Marwán ibn al-\akam. (ibid)
7) Fadak which was withheld from the angelic daughter of the Prophet on the ground of being general charity was given as a royal favour to Marwán ibn al-\akam. (ibid.)
8) Mahzúr a place in the commercial area of Medina which had been declared a public trust by the Prophet was gifted to \árith ibn al-\akam. (ibid.)
9) In the meadows around Medina no camel except those of Banú Umayyah were allowed to graze. (Shar< of Ibn Abi'l-\adíd, vol.l, p.l99)
10) After his death (`Uthmán's) one hundred and fifty thousand Dinars (gold coins) and one million Dirhams (silver coins) were found in his house. There was no limit to tax free lands; and the total value of the landed estate he owned in Wádí al-Qurá and \unayn was one hundred thousand Dinars. There were countless camels and horses. (Murúj adh-dhahab, vol.l, p.435)
11) The Caliph's relations ruled all the principal cities. Thus, at Kúfah, al-Walíd ibn `Uqbah was the governor but when in the state of intoxication of wine he led the morning prayer in four instead of two rak`ah and people agitated he was removed, but the Caliph put in his place a hypocrite like Sa`id ibn al-`Á#. In Egypt `Abdulláh ibn Sa`d ibn Abí Sar<, in Syria Muáwiyah ibn Abí Sufyán, and in Ba#rah, `Abdulláh ibn `Ámir were the governors appointed by him (ibid.)
*****
SERMON 4
Amír al-mu'minín's far-sightedness and his
staunch conviction in Belief
Through us you got guidance in the darkness and secured high position, and through us you got out of the gloomy night. The ears which do not listen to the cries may become deaf. How can one who remained deaf to the loud cries (of the Qur'án and the Prophet) listen to (my) feeble voice. The heart that has ever palpitated (with fear of Alláh) may get peace.
I always apprehended from you consequences of treachery and I had seen you through in the garb of the deceitful. The curtain of religion had kept me hidden from you but the truth of my intentions disclosed you to me. I stood for you on the path of truth among misleading tracks where you met each other but there was no leader and you dug but got no water.
Today I am making these dumb things speak to you (i.e. my suggestive ideas and deep musings etc.) which are full of descriptive power. The opinion of the person who abandons me may get astray. I have never doubted in the truth since it has been shown to me. Músá (Moses) (1) did not entertain fear for his own self. Rather he apprehended mastery of the ignorant and away of deviation. Today we stand on the cross-roads of truth and untruth. The one who is sure of getting water feels no thirst.
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(1). The reference is to that even of Moses when sorcerers were sent for to confront him and they showed their sorcery by throwing ropes and sticks on the ground and Moses felt afraid. Thus, the Qur'án records:
. . . it seemed to him (Moses), by their sorcery as if they were running. Then Moses felt in himself a fear. We said: Fear not! Verily thou art the uppermost. (20:66-68)
Amír al-mu'minín says that the ground for Moses fear was not that since he saw ropes and sticks moving he might have entertained fear for his life but the cause of his fear was lest people be impressed with this sorcery and get astray, and untruth might prevail on account of this craft. That is why Moses was not consoled by saying that his life was safe but by saying that he would prove superior, and his claim would be upheld. Since his fear was for the defeat of the truth and victory of the untruth, not for his own life, the consideration was given to him for the victory of truth and not for the protection of his life.
Amír al-mu'minín also means that he too had the same fear viz. that the people should not be caught in the trap of these (^al<ah, az-Zubayr, etc.) and fail into misguidance by getting astray from the true faith. Otherwise, he himself never feared for his own life.
*****
SERMON 5
Delivered when the Holy Prophet died and `Abbás ibn `Abd
al-Mu>>alib and Abú Sufyán ibn \arb offered to pay allegiance
to Amír al-mu'minín for the Caliphate
O' People! (1)
Steer clear through the waves of mischief by boats of deliverance, turn away from the path of dissension and put off the crowns of pride. Prosperous is one who rises with wings (i.e. when he has power) or else he remains peaceful and others enjoy ease. It (i.e. the aspiration for Caliphate) is like turbid water or like a morsel that would suffocate the person who swallows it. One who plucks fruits before ripening is like one who cultivated in another's field.
If I speak out they would call me greedy towards power but if I keep quiet they would say I was afraid of death. It is a pity that after all the ups and downs (I have been through). By Alláh the son of Abú ^álib (2) is more familiar with death than an infant with the breast of its mother. I have hidden knowledge, if I disclose it you will start trembling like ropes in deep wells.
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(1). When the Holy Prophet died Abú Sufyán was not in Medina. He was coming back when on his way he got the news of this tragedy. At once he enquired who had become the leader and Chief. He was told that people had paid allegiance to Abú Bakr. On hearing this the acknowledged mischief-monger of Arabia went into deep thought and eventually went to `Abbás ibn `Abd al-Mu>>alib with a proposal. He said to him, "Look, these people have by contrivance made over the Caliphate to the Taym and deprived Banú Háshim of it for good, and after himself this man would place over our heads a haughty man of Banú `Adí. Let us go to `Alí ibn `Abí ^álib and ask him to get out of his house and take to arms to secure his right." So taking `Abbás with him he came to `Alí and said: "Let me your hand; I pay allegiance to you and if anyone rises in opposition I would fill the streets of Medina with men of cavalry and infantry." This was the most delicate moment for Amír al-mu'minín. He regarded himself as the true head and successor of the Prophet while a man with the backing of his tribe and party like Abú Sufyán was ready to support him. Just a signal was enough to ignite the flames of war. But Amír al-mu'minín's foresight and right judgement saved the Muslims from civil war as his piercing eyes perceived that this man wanted to start civil war by rousing the passions of tribal partisanship and distinction of birth, so that Islam should be struck with a convulsion that would shake it to its roots. Amír al-mu'minín therefore rejected his counsel and admonished him severely and spoke forth the words, whereby he has stopped people from mischief mongering, and undue conceit, and declared his stand to be that for him there were only two courses - either to take up arms or to sit quietly at home. If he rose for war there was no supporter so that he could suppress these rising insurgencies. The only course left was quietly to wait for the opportunity till circumstances were favourable.
Amír al-mu'minín's quietness at this stage was indicative of his high policy and far-sightedness, because if in those circumstances Medina had become the centre of war its fire would have engulfed the whole of Arabia in its flames. The discord and scuffle that had already begun among muhájirún (those who came from Mecca) and an#ár (the locals of Medina) would have increased to maximum, the wire-pullings of the hypocrites would have had full play, and Islam's ship would have been caught in such a whirlpool that its balancing would have been difficult; Amír al-mu'minín suffered trouble and tribulations but did not raise his hands. History is witness that during his life at Mecca the Prophet suffered all sorts of troubles but he was not prepared to clash or struggle by abandoning patience and endurance, because he realised that if war took place at that stage the way for Islam's growth and fruition would be closed. Of course, when he had collected supporters and helpers enough to suppress the flood of unbelief and curb the disturbances, he rose to face the enemy. Similarly, Amír al-mu'minín, treating the life of the Prophet as a torch for his guidance refrained from exhibiting the power of his arm because he was realising that rising against the enemy without helpers and supporters would become a source of revolt and defeat instead of success and victory. Therefore, on this occasion Amír al-mu'minín has likened the desire for Caliphate to turbid water or a morsel suffocating the throat. Thus, even where people had forcibly snatched this morsel and wanted to swallow it by forcible thrusting, it got stuck up in their throat. They could neither swallow it nor vomit it out. That is, they could neither manage it as is apparent from the blunders they committed in connection with Islamic injunctions, nor were they ready to cast off the knot from their neck.
He reiterated the same ideas in different words thus: "If had I attempted to pluck the unripe fruit of Caliphate then by this the orchard would have been desolated and I too would have achieved nothing, like these people who cultivate on other's land but can neither guard it, nor water it at proper time, nor reap any crop from it. The position of these people is that if I ask them to vacate it so that the owner should cultivate it himself and protect it, they say how greedy I am, while if I keep quiet they think I am afraid of death. They should tell me on what occasion did I ever feel afraid, or flew from battle-field for life, whereas every small or big encounter is proof of my bravery and a witness to my daring and courage. He who plays with swords and strikes against hillocks is not afraid of death. I am so familiar with death that even an infant is not so familiar with the breast of its mother. Hark! The reason for my silence is the knowledge that the Prophet has put in my bosom. If I divulge it you would get perplexed and bewildered. Let some days pass and you would know the reason of my inaction, and perceive with your own eyes what sorts of people would appear on this scene under the name of Islam, and what destruction they would bring about. My silence is because this would happen, otherwise it is not silence without reason."
A Persian hemistch says:
"Silence has meaning which cannot be couched in words."
(2). About death Amír al-mu'minín says that it is so dear to
him that even an infant does not so love to leap towards the source of its
nourishment while in its mother's lap. An infant's attachment with the breast
of its mother is under the effect of a natural impulse but the dictates of
natural impulses change with the advance of age. When the limited period of
infancy ends and the infant's temperament changes, he does not like even to
look at what was so familiar to him but rather turns his face from it in disgust.
But the love of prophets and saints for union with Alláh is mental
and spiritual, and mental and spiritual feelings do not change, nor does weakness
or decay occur in them. Since death is the means and first rung towards this
goal their love for death increases to such an extent that its rigours become
the cause of pleasure for them and its bitterness proves to be the source
of delight for their taste. Their love for it is the same as that of the thirsty
for the well or that of a lost passenger for his goal. Thus when Amír
al-mu'minín was wounded by `Abd ar-Ra<mán ibn Muljam's fatal
attack, he said, " I was but like the walker who has reached (the goal)
or like the seeker who has found (his object) and whatever is with Alláh
is good for the pious." The Prophet also said that there is no pleasure
for a believer other than union with Alláh.
*****
SERMON 6
Delivered on being advised not to chase ^al<ah ibn `Ubaydilláh
and az-Zubayr ibn al-`Awwám for fighting. (1)
By Alláh I shall not be like the badger, which feigns sleep on continuous (sound of) stone-throwing till he who is in search of it finds it or he who is on the look out for it overpowers it. Rather, I shall ever strike the deviators from truth with the help of those who advance towards it, and the sinners and doubters with the help of those who listen to me and obey, till my day (of death) comes. By Alláh I have been continually deprived of my right from the day the Prophet died till today.
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(1). When Amír al-mu'minín showed intention to chase ^al<ah and az-Zubayr, he was advised to leave them on their own lest he received some harm from them. Amír al-mu'minín uttered these words in reply, the sum total whereof is: "How long can I be a mere spectator to my right being snatched and keep quiet. Now, so long as I have breath of life I shall fight them and make them suffer the consequences of their conduct. They should not think that I can be easily over-powered like the badger."
abu` means badger. Its nickname is Umm `Amír and Umm ^urrayq. It is also called "the glutton", because it swallows everything and eats up whatever it gets as if several bellies were contained in one, and they do not have their fill. It is also called Na`thal. It is a very simple and silly animal. Its slyness is apparent from the way it is easily caught. It is said that the hunter surrounds its den and strikes it with his foot or a stick, and calls out softly, "Bow you head Umm ^urrayq, conceal yourself Umm `Amír." On repeating this sentence and patting the ground, it conceals itself in a corner of the den. Then the hunter says, "Umm `Amír is not in its den, it is sleeping." On hearing this it stretches its limbs and feigns sleep. The hunter then puts the knot in its feet and drags it out, and if falls like a coward into his hand without resistance.
*****
SERMON 7
About the hypocrites
They (1) have made Satan the master of their affairs, and he has taken them as partners. He has laid eggs and hatched them in their bosoms. He creeps and crawls in their laps. He sees through their eyes, and speaks with their tongues. In this way he has led them to sinfulness and adorned for them foul things like the action of one whom Satan has made partner in his domain and speaks untruth through his tongue.
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(1). Amír al-mu'minín says about the hypocrites (i.e. those who opposed him before and during his Caliphate) that they are partners in action of Satan and his helpers and supporters. He too has befriended them so much that he has made his abode with them, resides on their bosoms, lays eggs and hatches young one from them there, while these young ones jump and play in their laps without demur. He means that Satanic evil ideas take birth in their bosoms and grow and thrive there. There is no restrain on them, nor restriction of any kind. He has so permeated in their blood and mingled in their spirit that both have become completely unified. Now eyes are theirs but sight is his, the tongue is theirs but the words are his, as the Prophet had said, "Verily, Satan permeates the progeny of Adam like blood." That is, just as the circulation of blood does not stop, in the same way the quick succession of Satan's evil ideas know no break and he draws man towards evil in sleep and wakefulness, and in every posture, rising or sitting. He so paints them with his dye that their word and action reflect an exact portrait of his word and action. Those whose bosoms shine with the effulgence of faith prevent such evil ideas but some are already ready to welcome those evils and these are the persons who under the garb of Islam are ever after advancement of heresy.
* * * * *
SERMON 8
Said about az-Zubayr at a time for which it was appropriate
He asserts that he swore allegiance to me with his hand but
did not swear with his heart. (1) So he does admit allegiance. As regards
his claiming it otherwise than with his heart he should come forward with
a
clear argument for it. Otherwise, he should return to wherefrom he has gone
out. (2)
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(1). When after swearing allegiance on the hand of Amír al-mu'minín,
az-Zubayr ibn al-`Awwám broke the allegiance, then sometimes he put
forth the excuse that he was forced to swear allegiance and that forced allegiance
is no allegiance, and sometimes he said that allegiance was only for show.
His heart did not go in accord with it. As though he himself admitted with
his tongue the duplicity of his outer appearance and inner self. But this
excuse is like that of the one who reverts to apostasy after adopting Islam
and to avoid penalty may say that he had accepted Islam only by the tongue,
not in the heart. Obviously, such an excuse cannot be heard, nor can avoid
punishment by this argument. If az-Zubayr suspected that `Uthmán was
slain at Amír al-mu'minín's insistence, this suspicion should
have existed when he was taking oath for obedience and stretching his hand
for allegiance, not now that his expectations were getting frustrated and
hopes had started dawning from somewhere else.
(2). Amír al-mu'minín has rejected his claim in short form thus: that when he admits that his hands had paid allegiance then until there is justification for breaking of the allegiance he should stick to it. But if, according to him his heart was not in accord with it he should produce other proof for it. Since proof about the state of heart cannot be adduced how can he bring such proof, and an assertion without proof is unacceptable to his mind.
*****
SERMON 9
Cowardice of the people of Jamal
They (1) thunder like clouds and shone like lightning but despite both these things they exhibited cowardice, while we do not thunder till we pounce upon the foe nor do we show flow (of words) until we have not virtually rained.
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(1). About the people of Jamal (i.e. the enemy in the battle of Jamal) Amír al-mu'minín says that they rose thundering, shouting and stampeding but when encounter took place they were seen flying like straw. At one time they made loud claims that they would do this and would do that and now they showed such cowardice as to flee from the battle-field. About himself Amír al-mu'minín says, that "We do not threaten the enemy before battle, nor utter boasts, nor terrorise the enemy by raising unnecessary cries because it is not the way of the brave to use the tongue instead of the hand." That is why on this occasion he said to his comrades. "Beware of excessive talk as it is cowardice."
*****
SERMON 10
About ^al<ah and az-Zubayr
Beware! Satan (1) has collected his group and assembled his horse-men and foot-soldiers. Surely, with me is my sagacity. I have neither deceived myself nor ever been deceived. By Alláh I shall fill to the brim for them a cistern from which I alone would draw water. They can neither turn away from it nor return to it.
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(1). When ^al<ah and az-Zubayr broke away by violating the Oath of allegiance and set for Ba#rah in the company of `Á'ishah, Amír al-mu'minín spoke in these words which are part of the long speech.
Ibn Abi'l-\adíd has written that in this sermon Satan denotes the real Satan as well as Mu`áwiyah because Mu`áwiyah was secretly conspiring with ^al<ah and az-Zubayr and instigating them to fight against Amír al-mu'minín; but the reference to the real Satan is more appropriate, obvious and in accord with the situation and circumstances.
*****
SERMON 11
Delivered in the Battle of Jamal when Amír al-mu'minín
gave the
standard to his son Mu<ammad ibn al-\anafiyyah (1)
Mountains (2) may move from their position but you should not move from yours. Grit your teeth. Lend to Alláh your head (in fighting for Alláh, give yourself to Alláh). Plant your feet firmly on the ground. Have your eye on the remotest foe and close your eyes (to their numerical majority). And keep sure that succour is but from Alláh, the Glorified.
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(1). Mu<ammad ibn al-\anafiyyah was Amír al-mu'minín's son but called Ibn \anafiyyah after his mother. His mother's name was Khawlah bint Ja`far. She was known as \anafiyyah after her tribe Banú \anífah. When people of Yamámah were declared apostates for refusing to pay zakát (religious tax) and were killed and their women-folk were brought to Medina as slave girls, this lady also came to Medina with them. When her tribesmen came to know it they approached Amír al-mu'minín and requested him to save her from the blemish of slavery and protect her family honour and prestige. Consequently, Amír al-mu'minín set her free after purchasing and married here whereafter Mu<ammad was born.
Most historians have written his surname as Abu'l-Qásim. Thus, the author of al-Istí`áb (vol. 3, pp. 1366, 1367-1368, 1370, 1371-1372) has narrated the opinion of Abú Ráshid ibn \af# az-Zuhrí that from among the sons of the companions (of the Prophet) he came across four individuals everyone of whom was named Mu<ammad and surnamed Abu'l-Qásim, namely (I) Mu<ammad ibn al-\anafiyyah, (2) Mu<ammad ibn Abú Bakr (3) Mu<ammad ibn ^al<ah and (4) Mu<ammad ibn Sa`d. After this he writes that Mu<ammad ibn ^al<ah's name and surname was given by the Prophet. al-Wáqidí writes that the name and surname of Mu<ammad ibn Abú Bakr was suggested by `Á'ishah. Apparently the Holy Prophet's giving the name of Mu<ammad ibn ^al<ah seems incorrect since from some traditions it appears that the Prophet had reserved it for a son of Amír al-mu'minín and he was Mu<ammad ibn al-\anafiyyah.
As regards his surname it is said that the Prophet had particularised it and that he had told `Alí that a son would be born to you after me and I have given him my name and surname and after that it is not permissible for anyone in my people to have this name and surname together.
With this opinion before us how can it be correct that the Prophet had given this very name and surname to anyone else since particularisation means that no one else would share it. Moreover, some people have recorded the surname of Ibn ^al<ah as Abú Sulaymán instead of Abu'l-Qásim and this further confirms our view point. Similarly, if the surname of Mu<ammad ibn Abú Bakr was on the ground that his son's name was Qásim, who was among the theologians of Medina, then what is the sense in `Á'ishah having suggested it. If she had suggested it along with the name how could Mu<ammad ibn Abú Bakr tolerate it later on since having been brought up under the care of Amír al-mu'minín the Prophet's saying could not remain concealed from him. Moreover, most people have recorded his surname as Abú `Abd ar-Ra<mán, which weakens the view of Abú Ráshid.
Let alone these people's surname being Abu'l-Qásim, even for Ibn al-\anafiyyah this surname is not proved. Although Ibn Khallikán (in Wafayát al-a`yán, vol. 4, p.170) has taken that son of Amír al-mu'minín for whom the Prophet had particularised this surname to be Mu<ammad ibn al-\anafiyyah, yet al-`Allámah al-Mámaqání (in Tanqí< al-maqál, vol. 3, Part 1, p. 112) writes:
In applying this tradition to Mu<ammad ibn al-\anafiyyah, Ibn Khallikán has got into confusion, because the son of Amír al-mu'minín whom the Prophet's name and surname together have been gifted by the Prophet, and which is not permissible to be given to any one else, is to the awaited last Imám (may our lives be his ransom), and not to Mu<ammad ibn al-\anafiyyah, nor is the surname Abu'l-Qásim established for him, rather some of the Sunnis being ignorant of the real intention of the Prophet, have taken to mean Ibn al-\anafiyyah.
However, Mu<ammad ibn al-\anafiyyah was prominent in righteousness and piety, sublime in renunciation and worship, lofty in knowledge and achievements and heir of his father in bravery. His performance in the battles of Jamal and @iffín had created such impression among the Arabs that even warriors of consequence trembled at his name. Amír al-mu'minín too was proud of his courage and valour, and always placed him forward in encounters. ash-Shaykh al-Bahá'í has written in al-Kashkúl that `Alí ibn Abí ^álib kept him abreast in the battles and did not allow \asan and \usayn to go ahead, and used to say, "He is my son while these two are sons of the Prophet of Alláh." When a Khárijite said to Ibn al-\anafiyyah that `Alí thrust him into the flames of war but saved away \asan and \usayn he replied that he himself was like the right hand and \asan and \usayn like `Alí's two eyes and that `Alí protected his eyes with his right hand. But al-`Allámah al-Mámaqání has written in Tanqí< al-Maqál that this was not the reply of Ibn al-\anafiyyah but of Amír al-mu'minín himself. When during the battle of @iffín Mu<ammad mentioned this matter to Amír al-mu'minín in complaining tone he replied, "You are my right hand whereas they are my eyes, and the hand should protect the eyes."
Apparently it seems that first Amír al-mu'minín must have given this reply and thereafter someone might have mentioned it to Mu<ammad ibn al-\anafiyyah and he must have repeated the same reply as there could be no more eloquent reply than this one and its eloquence confirms the view that it was originally the outcome of the eloquent tongue of Amír al-mu'minín and was later appropriated by Mu<ammad al-\anafiyyah. Consequently, both these views can be held to be correct and there is no incongruity between them. However, he was born in the reign of the second Caliph and died in the reign of `Abd al-Malik ibn Marwán at the age of sixty-five years. Some writers have recorded the year of his death as 80 A.H. and others as 81 A.H. There is a difference about the place of his death as well. Some have put it as Medina, some Aylah and some ^á'if.
(2). When in the Battle of Jamal Amír al-mu'minín sent Mu<ammad ibn al-\anafiyyah to the battle-field, he told him that he should fix himself before the enemy like the mountain of determination and resoluteness so that the onslaught of the army should not be able to displace him, and should charge the enemy with closed teeth because by pressing teeth over the teeth tension occurs in the nerves of the skull as a result of which the stroke of the sword goes amiss, as he said at another place also viz. "Press together the teeth. It sends amiss the edge of the sword." Then he says, "My child, lend your head to Alláh in order that you may be able to achieve eternal life in place of this one, because for a lent article there is the right to get it back. Therefore, you should fight being heedless of your life, otherwise also if your mind clings to life you will hesitate to advance towards deathly encounters and that would tell upon your reputation of bravery. Look, don't let your steps falter because the enemy is emboldened at the faltering of steps, and faltering steps fastens the feet of the enemy. Keep the last lines of the enemy as your aim so that the enemy may be overawed with loftiness of your intentions and you may feel ease in tearing through their lives, and their movement should also not remain concealed from you. Look, do not pay heed to their superiority in numbers, otherwise your valour and courage would suffer." This sentence can also mean that one should not wide open the eyes to be dazzled by the shining of weapons, and the enemy may make an attack by taking advantage of the situation. Also, always bear it in mind that victory is from Alláh. "If Alláh helps you no one can overpower you." Therefore, instead of relying on material means seek His support and succour.
(Remember O' ye Believers!) If Alláh helpeth you, none shall overcome you...(Qur'án, 3:159)
*****
SERMON 12
When (1) Alláh gave him (Amír al-mu'minín) victory over
the
enemy at the Battle of Jamal one of his comrades said on that
occasion, "I wish my brother so-and-so had been present and
he too would have seen what success and victory Alláh had
given you," whereupon Amír al-mu'minín said:
"Did your brother hold me friend?"
He said: "Yes,"
Then Amír al-mu'minín said:
In that case he was with us. Rather in this army of ours even those persons were also present who are still in the loins of men and wombs of women. Shortly, time will bring them out and faith will get strength through them.
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(1). If a person falls short in his actions despite means and equipment, this would be indicative of the weakness of his will. But if there is an impediment in the way of action or his life comes to an end as a result of which his action remains incomplete, then in that case Alláh would not deprive him of the reward on the basis that actions are judged by intention. Since his intention in any case was to perform the action, therefore he should deserve reward to some extent.
In the case of action, there may be absence of reward because action can involve show or pretence but intention is hidden in the depth of heart. It can have not a jot of show or affectation. The intention would remain at the same level of frankness, truth, perfection and correctness where it is, even though there may be no action due to some impediment. Even if there is no occasion for forming intention but there is passion and zeal in the heart, a man would deserve reward on the basis of his heart's feelings. This is to what Amír al-mu'minín has alluded in this sermon, namely that "If your brother loved me he would share the reward with those who secured martyrdom for our support."
*****
SERMON 13
Condemning the people of Ba#rah(1)
You were the army of a woman and in the command of a quadruped. When it grumbled you responded, and when it was wounded (hamstrung) you fled away. Your character is low and your pledge is broken. Your faith is hypocrisy. Your water is brackish. He who stays with you is laden with sins and he who forsakes you secures Alláh's mercy. As though I see your mosque prominent, resembling the surface of a boat, while Alláh has sent chastisement from above and from below it and every one who is on it is drowned.(2)
Another version
By Alláh, your city would certainly be drowned so much so that as though I see its mosque like the upper part of a boat or a sitting ostrich.
Another version
Like the bosom of a bird in deep sea.
Another version
Your city is the most stinking of all the cities as regards its clay, the nearest to water and remotest from the sky. It contains nine tenths of evil. He who enters it is surrounded with his sins and he who is out of it enjoys Alláh's forgiveness. It seems as though I look at this habitation of yours that water has so engulfed it that nothing can be seen of it except the highest part of mosque appearing like the bosom of a bird in deep sea.
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(1). Ibn Maytham writes that when the Battle of Jamal ended then on the third day after it Amír al-mu'minín said the morning prayer in the central mosque of Ba#rah and after finishing it stood on the right side of the prayer place reclining against the wall and delivered this sermon wherein he described the lowness of character of the people of Ba#rah and their slyness, namely that they got enflamed at others' instigation without anything of their own and making over their command to a woman clung to a camel. They broke away after swearing allegiance and exhibited their low character and evil nature by practising double facedness. In this sermon woman implies `Á'ishah and quadruped implies the camel (Jamal) after which this battle has been named the "Battle of Jamal."
This battle originated in this way that when although during the life time of `Uthmán, `Á'ishah used to oppose him and had left for Mecca leaving him in siege and as such she had a share in his assassination details of which would be stated at some suitable place but when on her return from Mecca towards Medina she heard from `Abdulláh ibn Salamah that after `Uthmán allegiance had been paid to `Alí (as Caliph) she suddenly exclaimed, "If allegiance has been paid to `Alí, I wish the sky had burst on the earth. Let me go back to Mecca." Consequently she decided to return to Mecca and began saying, "By Alláh `Uthmán has been killed helplessly. I shall certainly avenge his blood." On seeing this wide change in the state of affairs Abú Salamah said, "What are you saying as you yourself used to say "Kill this Na`thal ; he had turned unbeliever." Thereupon she replied, "Not only I but everyone used to say so; but leave these things and listen to what I am now saying, that is better and deserves more attention. It is so strange that first he was called upon to repent but before giving him an opportunity to do so he has been killed." On this Abú Salamah recited the following verses addressing her:
You started it and now you are changing and raising storms
of wind and rain.
You ordered for his killing and told us that he had turned unbeliever.
We admit that he has been killed but under your orders and the real Killer
is one who ordered it.
Nevertheless, neither the sky fell over us nor did the sun and moon fall into
eclipse.
Certainly people have paid allegiance to one who can ward off the enemy with
power and grandeur, does not allow swords to come near him and loosens the
twist of the rope, that is, subdues the enemy.
He is always fully armed for combat and the faithful is never like the traitor.
However, when she reached Mecca with a passion for vengeance she began rousing the people to avenge `Uthmán's blood by circulating stories of his having been victimised. The first to respond to this call was `Abdulláh ibn `Ámir al-\adramí who had been the governor of Mecca in `Uthmán's reign and with him Marwán ibn al-\akam, Sa`íd ibn al-`Á# and other Umayyads rose to support her. On the other side ^al<ah ibn `Ubaydilláh and az-Zubayr ibn al-`Awwám also reached Mecca from Medina. From Yemen Ya`lá ibn Munabbih who had been governor there during `Uthmán's caliphate and the former governor of Ba#rah, `Abdulláh ibn `Amír ibn Kurayz also reached there, and joining together began preparing their plans. Battle had been decided upon but discussion was about the venue of confrontation. `Á'ishah's opinion was to make Medina the venue of the battle but some people opposed and held that it was difficult to deal with Medinites, and that some other place should be chosen as the venue. At last after much discussion it was decided to march towards Ba#rah as there was no dearth of men to support the cause. Consequently on the strength of `Abdulláh ibn `Ámir's countless wealth, and the offer of six hundred thousand Dirhams and six hundred camels by Ya`lá ibn Munabbih they prepared an army of three thousand and set off to Ba#rah. There was a small incident on the way on account of which `Á'ishah refused to advance further. What happened was that at a place she heard the barking of dogs and enquired from the camel driver the name of the place. He said it was \aw'ab. On hearing this name she recalled the Prophet's admonition when he had said to his wives, "I wish I could know at which of you the dogs of \aw'ab would bark." So when she realised that she herself was that one she got the camel seated by patting and expressed her intention to abandon the march. But the device of her companions saved the deteriorating situation. `Abdulláh ibn az-Zubayr swore to assure her that it was not \aw'ab, ^al<ah seconded him and for her further assurance also sent for fifty persons to stand witness to it. When all the people were on one side what could a single woman do by opposing. Eventually they were successful and `Á'ishah resumed her forward march with the same enthusiasm.
When this army reached Ba#rah, people were first amazed to see the riding animal of `Á'ishah. Járiyah ibn Qudámah came forward and said, "O' mother of the faithful, the assassination of `Uthmán was one tragedy but the greater tragedy is that you have come out on this cursed camel and ruined your honour and esteem. It is better that you should get back." But since neither the incident at \aw'ab could deter her nor could the Qur'ánic injunction: "Keep sitting in your houses" (33:33) stop her, what effect could these voices produce. Consequently, she disregarded all this.
When this army tried to enter the city the Governor of Ba#rah `Uthmán ibn \unayf came forward to stop them and when the two parties came face to face they drew their swords out of the sheaths and pounced upon each other. When a good number had been killed from either side `Á'ishah intervened on the basis of her influence and the two groups agreed that till the arrival of Amír al-mu'minín the existing administration should continue and `Uthmán ibn \unayf should continue on his post. But only two days had elapsed when they made a nightly attack on `Uthmán ibn \unayf, killed forty innocent persons, beat `Uthmán ibn \unayf, plucked every hair of his beard, took him in their custody and shut him up. Then they attacked public treasury and while ransacking it killed twenty persons on the spot, and beheaded fifty more after arresting them. Then they attacked the grain store, whereupon an elderly noble of Ba#rah \ukaym ibn Jabalah could not control himself and reaching there with his men said to `Abdulláh ibn az-Zubayr, "Spare some of this grain for the city's populace. After all there should be a limit to oppression. You have spread killing and destruction all round and put `Uthmán ibn \unayf in confinement. For Alláh's sake keep off these ruining activities and release `Uthmán ibn \unayf. Is there no fear of Alláh in your hearts?" Ibn az-Zubayr said, "This is vengeance of `Uthmán's life." \ukaym ibn Jabalah retorted, "Were those who have been killed assassins of `Uthmán? By Alláh, if I had supporters and comrades I should have certainly avenged the blood of these Muslims whom you have killed without reason." Ibn az-Zubayr replied, "We shall not give anything out of this grain, nor will `Uthmán ibn \unayf be released." At last the battle raged between these two parties but how could a few individuals deal with such a big force? The result was that \ukaym ibn Jabalah, his son al-Ashraf ibn \ukaym ibn Jabalah, his brother ar-Ri'l ibn Jabalah and seventy persons of his tribe were killed. In short, killing and looting prevailed all round. Neither anyone's life was secure nor was there any way to save one's honour or property.
When Amír al-mu'minín was informed of the march to Ba#rah he set out to stop it with a force which consisted of seventy of those who had taken part in the battle of Badr and four hundred out of those companions who had the honour of being present at the Allegiance of Ridwán (Divine Pleasure). When he stopped at the stage of Dhíqár he sent his son \asan (p.b.u.h.) and `Ammár ibn Yásir to Kúfah to invite its people to fighting. Consequently, despite interference of Abú Músá al-Ash`ari seven thousand combatants from there joined Amír al- mu'minín's army. He left that place after placing the army under various commanders. Eye witnesses state that when this force reached near Ba#rah first of all a contingent of an#ár appeared foremost. Its standard was held by Abú Ayyúb al-An#árí. After it appeared another contingent of 1000 whose commander was Khuzaymah ibn Thábit al-An#árí. Then another contingent came in sight. Its standard was borne by Abú Qatádah ibn ar-Rabí`. Then a crowd of a thousand old and young persons was seen. They had signs of prostration on their foreheads and veil of fear of Alláh on their face. It seemed as if they were standing before the Divine Glory on the Day of Judgement. Their Commander rode a dark horse, was dressed in white, had black turban on his head and was reciting the Qur'án loudly. This was `Ammár ibn Yásir. Then another contingent appeared. Its standard was in the hand of Qays ibn Sa`d ibn `Ubádah. Then an army came to sight. Its leader wore white dress and had a black turban on his head. He was so handsome that all eyes centred around him. This was `Abdulláh ibn `Abbás. Then followed a contingent of the companions of the Prophet. Their standard bearer was Qutham ibn al-`Abbás. Then after the passing of a few contingents a big crowd was seen, wherein there was such a large number of spears that they were overlapping and flags of numerous colours were flying. Among them a big and lofty standard was seen with distinctive position. Behind it was seen a rider guarded by sublimity and greatness. His sinews were well-developed and eyes were cast downwards. His awe and dignity was such that no one could look at him. This was the Ever Victorious Lion of Alláh namely `Alí ibn Abí ^álib (p.b.u.h.). On his right and left were \asan and \usayn (p.b.u.t.). In front of him Mu<ammad ibn al-\anafiyyah walked in slow steps carrying the banner of victory and glory, and on the back were the young men of Banú Háshim, the people of Badr and `Abdulláh ibn Ja`far ibn Abí ^álib. When this army reached the place az-Záwiyah, Amír al-mu'minín alighted from the horse, and after performing four rak`ah of prayer put his cheeks on the ground. When he lifted his head the ground was drenched with tears and the tongue was uttering these words:
O' Sustainer of earth, heaven and the high firmament, this is Ba#rah. Fill our lap with its good and protect us from its evils.
Then proceeding forward he got down in the battle-field of Jamal where the enemy was already camping. First of all Amír al-mu'minín announced in his army that no one should attack another, nor take the initiative. Saying this he came in front of the opposite army and said to ^al<ah and az-Zubayr, "You ask `Á'ishah by swearing in the name of Alláh and His prophet whether I am not free from the blame of `Uthmán's blood, and whether I used the same words for him which you used to say, and whether I pressurised you for allegiance or you swore it of your own free will." ^al<ah got exasperated at these words but az-Zubayr relented, and Amír al-mu'minín turned back after it, and giving the Qur'án to Muslim (a young man from the tribe of `Abd Qays) sent him towards them to pronounce to them the verdict of the Qur'án. But people took both of them within aim and covered this godly man with their arrows. Then `Ammár ibn Yásir went to canvass and convince them and caution them with the consequences of war but his words were also replied by arrows. Till now Amír al-mu'minín had not allowed an attack as a result of which the enemy continued feeling encouraged and went on raining arrows constantly. At last with the dying of a few valiant combatants consternation was created among Amír al-mu'minín's ranks and some people came with a few bodies before him and said, "O' Commander of the faithful you are not allowing us to fight while they are covering us with arrows. How long can we let them make our bosoms the victim of their arrows, and remain handfolded at their excesses?" At this Amír al-mu'minín did show anger but acting with restraint and endurance, came to the enemy in that very form without wearing armour or any arm and shouted, "Where is az-Zubayr?" At first az-Zubayr hesitated to come forward but he noticed that Amír al-mu'minín had no arms he came out. Amír al-mu'minín said to him "O' az-Zubayr, you must remember that one day the Prophet told you that you would fight with me and wrong and excess would be on your side." az-Zubayr replied that he had said so. Then Amír al-mu'minín enquired "Why have you come then?" He replied that his memory had missed it and if he had recollected it earlier he would not have come that way. Amír al-mu'minín said, "Well, now you have recollected it" and he replied, "Yes." Saying this he went straight to `Á'ishah and told her that he was getting back. She asked him the reason and he replied, "`Alí has reminded me a forgotten matter. I had gone astray, but now I have come on the right path and would not fight `Alí ibn Abí ^álib at any cost." `Á'ishah said, "You have caught fear of the swords of the sons of `Abd al-Mu>>alib." He said, "No" and saying this he turned the reins of his horse. However, it is gratifying that some consideration was accorded to the Prophet's saying, for at \aw'ab even after recollection of the Prophet's words no more than transient effect was taken of it. On returning after this conversation Amír al-mu'minín observed that they had attacked the right and left flanks of his army. Noticing this Amír al-mu'minín said, "Now the plea has been exhausted. Call my son Mu<ammad." When he came Amír al-mu'minín said, "My son, attack them now." Mu<ammad bowed his head and taking the standard proceeded to the battle-field. But arrows were falling in such exuberance that he had to stop. When Amír al-mu'minín saw this he called out at him, "Mu<ammad, why don't you advance?" He said, "Father, in this shower of arrows there is no way to proceed. Wait till the violence of arrows subsides." He said, "No, thrust yourself in the arrows and spears and attack." Mu<ammad ibn al-\anafiyyah advanced a little but the archers so surrounded him that he had to hold his steps. On seeing this a frown appeared on Amír al-mu'minín's fore-head and getting forward he hit the sword's handle on the Mu<ammad's back and said, "This is the effect of your mother's veins." Saying this he took the standard from his hands and folding up his sleeves made such and attack that a tumult was created in the enemy's ranks from one end to the other. To whichever row he turned, it became clear and to whatever side he directed himself bodies were seen falling and heads rolling in the hoofs of horses. When after convulsing the rows he returned to his position he said to Mu<ammad ibn al-\anafiyyah, "Look, my son, battle is fought like this." Saying this he gave the standard to him and ordered him to proceed. Mu<ammad advanced towards the enemy with a contingent of an#ár. The enemy also came out moving and balancing their spears. But the brave son of the valiant father convulsed rows over rows while the other warriors also made the battle-field glory and left heaps of dead bodies.
From the other side also there was full demonstration of spirit of sacrifice. Dead bodies were falling one over the other but they continued sacrificing their lives devotedly around the camel. Particularly the condition of Banú abbah was that although their hands were being severed from the elbows for holding the reins of the camel, and bosoms were being pierced yet they had the following battle-song on their tongues:
a) To us death is sweeter than honey. We are Banú abbah, camel rearers.
b) We are sons of death when death comes. We announce the death of `Uthmán with the edges of spears.
c) Give us back our chief and there is an end to it.
The low character and ignorance from faith of these Banú abbah, can be well understood by that one incident which al-Madá'iní has narrated. He writes that in Ba#rah there was a man with mutilated ear. He asked him its reason when he said, "I was watching the sight of dead bodies in the battle-field of Jamal when I saw a wounded man who sometimes raised his head and sometimes dashed it back on the ground. I approached near. Then the following two verses were on his lips:
a) Our mother pushed us into the deep waters of death and did not get back till we had thoroughly drunk.
b) By misfortune we obeyed Banú Taym who are none but slave men and slave girls.
"I told him it was not the time to recite verses; he should rather recall Alláh and recite the kalimat ash-shahádah (verse of testimony). On my saying this he saw me with angry looks and uttering a severe abuse and said, "You are asking me to recite kalimat ash-shahádah, get frightened at the last moment and show impatience." I was astonished to hear this and decided to return without saying anything further. When he saw me returning he said, "Wait; for your sake I am prepared to recite, but teach me." I drew close to teach him the kalimah when he asked me to get closer. When I got closer he caught my ear with his teeth and did not leave it till he tore it from the root. I did not think it proper to molest a dying man and was about to get back abusing and cursing him when he asked me to listen one more thing. I agreed to listen lest he had an unsatisfied wish. He said that when I should get to my mother and she enquired who had bitten my ear I should say that it was done by `Umayr ibn al-Ahlab ad-abbí who had been deceived by a woman aspiring to become the commander of the faithful (head of the state)."
However, when the dazzling lightning of swords finished the lives of thousands of persons and hundreds of Banú Azd and Banú abbah were killed for holding the rein of the camel, Amír al-mu'minín ordered, "Kill the camel for it is Satan." Saying this he made such a severe attack that the cries of "Peace" and "Protection" rose from all round. When he reached near the camel he ordered Bujayr ibn Duljah to kill the camel at once. Consequently, Bujayr hit him with such full might that the camel fell in agony on the side of its bosom. No sooner than the camel fell the opposite army took to heels and the carrier holding `Á'ishah was left lonely and unguarded. The companion of Amír al-mu'minín took control of the carrier and under orders of Amír al-mu'minín, Mu<ammad ibn Abí Bakr escorted `Á'ishah to the house of @afiyyah bint al-\árith.
This encounter commenced on the 10th of Jumádá ath-thániyah, 36 A.H., in the afternoon and came to an end the same evening. In it from Amír al-mu'minín's army of twenty two thousand, one thousand and seventy or according to another version five hundred persons were killed as martyrs while from `Á'ishah's army of thirty thousand, seventeen thousand persons were killed, and the Prophet's saying, "That people who assigned their affairs (of state) to a woman would never prosper" was fully corroborated. (al-Imámah wa's-siyásah; Murúj adh-dhahab; al-`Iqd al-faríd; at-Tárikh, a> ^abarí)
(2). Ibn Abi'l-\adíd has written that as prophesied by Amír al-mu'minín, Ba#rah got under floods twice - once in the days of al-Qádir Billáh and once in the reign of al-Qá'im bí Amri'l-láh and the state of flooding was just this that while the whole city was under water but the top ends of the mosque were seen about the surface of the water and looked like a bird sitting on the side of its bosom.
*****
SERMON 14
This also is in condemnation of the people of Ba#rah
Your earth is close to the sea and away from the sky. Your wits have become light and your minds are full of folly. You are the aim of the archer, a morsel for the eater and an easy prey for the hunter.
*****
SERMON 15
After resuming the land grants made by `Uthmán ibn `Affán, he
said:
By Alláh, even if I had found that by such money women have been married or slave-maids have been purchased I would have resumed it because there is wide scope in dispensation of justice, and he who finds it hard to act justly should find it harder to deal with injustice.
*****
SERMON 16
Delivered when allegiance was sworn to him at Medina
The responsibility for what I say is guaranteed and I am answerable for it. He to whom experiences have clearly shown the past exemplary punishments (given by Alláh to peoples) is prevented by piety from falling into doubts. You should know that the same troubles have returned to you which existed when the Prophet was first sent.
By Alláh who sent the Prophet with faith and truth you will be severely subverted, bitterly shaken as in sieving and fully mixed as by spooning in a cooking pot till your low persons become high and high ones become low, those who were behind would attain forward positions and those who were forward would become backward. By Alláh, I have not concealed a single word or spoken any lie and I had been informed of this event and of this time.
Beware that sins are like unruly horses on whom their riders have been placed and their reins have been let loose so that they would jump with them in Hell. Beware that piety is like trained horses on whom the riders have been placed with the reins in their hands, so that they would take the riders to Heaven. There is right and wrong and there are followers for each. If wrong dominates, it has (always) in the past been so, and if truth goes down that too has often occurred. It seldom happens that a thing that lags behind comes forward.
ash-Sharíf ar-Ra_í says: In this small speech there is more beauty than can be appreciated, and the quantity of amazement aroused by it is more than the appreciation accorded to it. Despite what we have stated it has so many aspects of eloquence that cannot be expressed nor can anyone reach its depth, and no one can understand what I am saying unless one has attained this art and known its details.
. . . No one appreciates it except those who know (Qur'án, 29:43)
From the same Sermon
He who has heaven and hell in his view has no other aim. He who attempts and acts quickly, succeeds, while the seeker who is slow may also entertain hope, and he who falls short of action faces destruction in Hell. On right and left there are misleading paths. Only the middle way is the (right) path which is the Everlasting Book and the traditions of the Prophet. From it the sunnah has spread out and towards it is the eventual return.
He who claims (otherwise) is ruined and he who concocts falsehood is disappointed. He who opposes(1) right with his face gets destruction. It is enough ignorance for a man not to know himself. He who is strong rooted(2) in piety does not get destruction, and the plantation of a people based on piety never remains without water. Hide yourselves in your houses and reform yourselves. Repentance is at your back. One should praise only Alláh and condemn only his own self.
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(1). In some versions after the words "man abdá #af<atahu lil<aqqi halaka" the words "`inda jahálati'n-nás" also occur. In that case the meaning of this sentence would be that he who stands in face of right dies in the estimation of the ignorant.
(2). Piety is the name of heart and mind being affected and impressed by the Divine Greatness and Glory, as an effect of which the spirit of man becomes full of fear of Alláh, and its inevitable result is that engrossment in worship and prayer increases. It is impossible that heart may be full of Divine fear and there be no manifestation of it in actions and deeds. And since worship and submission reform the heart and nurture the spirit, purity of heart increases with the increase of worship. That is why in the Qur'án "taqwá" (piety) has been applied sometimes to fear, sometimes to worship and devotion and sometimes to purity of heart and spirit. Thus in the verse "wa iyyáyá fattaqún" (and Me you fear [16:2]) taqwá implies fear, in the verse, "ittaqú'l-láha <aqqa tuqátihi" (worship Alláh as He ought to be worshipped [3:102]), taqwá implies worship and devotion and in the verse "wa yakhsha'l-láha wa yattaqhi fauláika humu'l-fáizún" (24:52) taqwá implies purity of spirit and cleanliness of heart.
In the traditions taqwá has been assigned three degrees. The first degree is that a man should follow the injunctions and keep aloof from prohibitions. The second degree is that recommended matters should also be followed and disliked things should be avoided. The third degree is that for fear of falling into doubts one may abstain from the permissible as well. The first degree is for the common men, the second for the nobles and the third for high dignitaries. Alláh has referred to these three degrees in the following verse:
On those who believe and do good, is no blame for what they ate, (before) when they did guard themselves and did believe, and did good, still (furthermore) they guard themselves and do good; and Alláh loveth the doers of good. (Qur'án, 5:93)
Amír al-mu'minín says that only action based on piety is lasting, and only that action will blossom and bear fruit which is watered by piety because worship is only that wherein the feeling of submission exists. Thus, Alláh says:
Is he therefore better who hath laid his foundation on fear of Alláh and (His) goodwill or he who layeth his foundation on the brink of a crumbling hollowed bank so it crumbled down with him into the fire of Hell... (Qur'án, 9:109)
Consequently, every such belief as is not based on knowledge and conviction is like the edifice, erected without foundation, wherein there is no stability or firmness while every action that is without piety is like the plantation which withers for lack of watering.
*****
SERMON 17
About those who sit for dispensation of justice
among people but are not fit for it.
Among(1) all the people the most detested before Alláh are two persons. One is he who is devoted to his self. So he is deviated from the true path and loves speaking about (foul) innovations and inviting towards wrong path. He is therefore a nuisance for those who are enamoured of him, is himself misled from the guidance of those preceding him, misleads those who follow him in his life or after his death, carries the weight of others' sins and is entangled in his own misdeeds.
The other man is he who has picked up ignorance. He moves among the ignorant, is senseless in the thick of mischief and is blind to the advantages of peace. Those resembling like men have named him scholar but he is not so. He goes out early morning to collect things whose deficiency is better than plenty, till when he has quenched his thirst from polluted water and acquired meaningless things.
He sits among the people as a judge responsible for solving whatever is confusing to the others. If an ambiguous problem is presented before him he manages shabby argument about it of his own accord and passes judgement on its basis. In this way he is entangled in the confusion of doubts as in the spider's web, not knowing whether he was right or wrong. If he is right he fears lest he erred, while if he is wrong he hopes he is right. He is ignorant, wandering astray in ignorance and riding on carriages aimlessly moving in darkness. He did not try to find reality of knowledge. He scatters the traditions as the wind scatters the dry leaves.
By Alláh, he is not capable of solving the problems that come to him nor is fit for the position assigned to him. Whatever he does not know he does not regard it worth knowing. He does not realise that what is beyond his reach is within the reach of others. If anything is not clear to him he keeps quiet over it because he knows his own ignorance. Lost lives are crying against his unjust verdicts, and properties (that have been wrongly disposed of) are grumbling against him.
I complain to Alláh about persons who live ignorant and die misguided. For them nothing is more worthless than Qur'án if it is recited as it should be recited, nor anything more valuable than the Qur'án if its verses are removed from their places, nor anything more vicious than virtue nor more virtuous than vice.
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(1). Amír al-mu'minín has held two categories of persons as the most detestable by Alláh and the worst among people. Firstly, those who are misguided even in basic tenets and are busy in the spreading of evil. Secondly, those who abandon the Qur'án and sunnah and pronounce injunctions through their imagination. They create a circle of their devotees and popularise the religious code of law concocted by themselves. The misguidance and wrongfulness of such persons does not remain confined to their own selves but the seed of misguidance sown by them bears fruit and growing into the form of a big tree provides asylum to the misguided and this misguidance goes on multiplying. And since these very people are the real originators the weight of other's sins is also on their shoulders as the Qur'án says:
And certainly they shall bear their own burdens, and (other) burdens with their own burdens... (29:13)
*****
SERMON 18
Amír al-mu'minín said in disparagement of the
differences of view among the theologians.
When (1) a problem is put before anyone of them he passes judgement on it from his imagination. When exactly the same problem is placed before another of them he passes an opposite verdict. Then these judges go to the chief who had appointed them and he confirms all the verdicts, although their Alláh is One (and the same), their Prophet is one (and the same), their Book (the Qur'án) is one (and the same).
Is it that Alláh ordered them to differ and they obeyed Him? Or He prohibited them from it but they disobeyed Him? Or (is it that) Alláh sent an incomplete Faith and sought their help to complete it? Or they are His partners in the affairs, so that it is their share of duty to pronounce and He has to agree? Or is it that Alláh the Glorified sent a perfect faith but the Prophet fell short of conveying it and handing it over (to the people)? The fact is that Alláh the Glorified says:
. . . We have not neglected anything in the Book (Qur'án) . . . (Qur'án, 6:38)
And says that one part of the Qur'án verifies another part and that there is no divergence in it as He says:
. . . And if it had been from any other than Alláh, they would surely have found in it much discrepancy. (Qur'án, 4 :82)
Certainly the outside of the Qur'án is wonderful and its inside is deep (in meaning). Its wonders will never disappear, its amazements will never pass away and its intricacies cannot be cleared except through itself.
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(1). It is a disputed problem that where there is no clear argument about a matter in the religious law, whether there does in reality exist an order about it or not. The view adopted by Abu'l-\asan al-Ash`arí and his master Abú `Alí al-Jubbá'í is that in such a case Alláh has not ordained any particular course of action but He assigned the task of finding it out and passing a verdict to the jurists so that whatever they hold as prohibited would be deemed prohibited and whatever they regard permissible would be deemed permissible. And if one has one view and the other another then as many verdicts will exist as there are views and each of them would represent the final order. For example, if one scholar holds that barley malt is prohibited and another jurist's view is that it is permissible then it would really be both prohibited and permissible. That is, for one who holds it prohibited, its use would be prohibited while for the other its use would be permissible. About this (theory of) correctness Mu<ammad ibn Abdi'l-Karím ash-Shahrastání writes:
A group of theorists hold that in matters where ijtihád (research) is applied there is no settled view about permissibility or otherwise and lawfulness and prohibition thereof, but whatever the mujtahid (the researcher scholar) holds is the order of Alláh, because the ascertainment of the view of Alláh depends upon the verdict of the mujtahid. If it is not so there will be no verdict at all. And according to this view every mujtahid would be correct in his opinion. (al-Milal wa'l-ni<al, p.98)
In this case, the mujtahid is taken to be above mistake because a mistake can be deemed to occur where a step is taken against reality, but where there is no reality of verdict, mistake has no sense. Besides this, the mujtahid can be considered to be above mistake if it is held that Alláh, being aware of all the views that were likely to be adopted has ordained as many final orders as a result of which every view corresponds to some such order, or that Alláh has assured that the views adopted by the mujtahids should not go beyond what He has ordained, or that by chance the view of every one of them would, after all, correspond to some ordained order or other.
The Imámiyyah sect, however, has different theory, namely that Alláh has neither assigned to anyone the right to legislate nor subjected any matter to the view of the mujtahid, nor in case of difference of views has He ordained numerous real orders. Of course, if the mujtahid cannot arrive at a real order then whatever view he takes after research and probe, it is enough for him and his followers to act by it. Such an order is the apparent order which is a substitute for the real order. In this case, he is excused for missing the real order, because he did his best for diving in the deep ocean and to explore its bottom, but it is a pity that instead of pearls he got only the sea-shell. He does not say that observers should except it as a pearl or it should sell as such. It is a different matter that Alláh who watches the endeavours may price it at half so that the endeavour does not go waste, nor his passion discouraged.
If the theory of correctness is adopted then every verdict on law and every opinion shall have to be accepted as correct as Maybudhí has written in Fawáti<:
In this matter the view adopted by al-Ash`arí is right. It follows that differing opinions should all be right. Beware, do not bear a bad idea about jurists and do not open your tongue to abuse them.
When contrary theories and divergent views are accepted as correct it is strange why the action of some conspicuous individuals are explained as mistakes of decision, since mistake of decision by the mujtahid cannot be imagined at all. If the theory of correctness is right the action of Mu`áwiyah and `Á'ishah should be deemed right; but if their actions can be deemed to be wrong then we should agree that ijtihád can also go wrong, and that the theory of correctness is wrong. It will then remain to be decided in its own context whether feminism did not impede the decision of `Á'ishah or whether it was a (wrong) finding of Mu`áwiyah or something else. However, this theory of correctness was propounded in order to cover mistakes and to give them the garb of Alláh's orders so that there should be no impediment in achieving objectives nor should anyone be able to speak against any misdeeds.
In this sermon Amír al-mu'minín has referred to those people who deviate from the path of Alláh and, closing their eyes to light, grope in the darkness of imagination, make Faith the victim of their views and opinions, pronounce new findings, pass orders by their own imagination and produce divergent results. Then on the basis of the theory of correctness they regard all these divergent and contrary orders as from Alláh, as though each of their order represents divine Revelation so that no order of theirs can be wrong nor can they stumble on any occasion. Thus, Amír al-mu'minín says in disproving this view that:
1) When Alláh is One, Book (Qur'án) is one, and Prophet is one then the religion (that is followed) should also be one. And when the religion is one how can there be divergent orders about any matter, because there can be divergence in an order only in case he who passed the order has forgotten it, or is oblivious, or senselessness overtakes him, or he wilfully desires entanglement in these labyrinths, while Alláh and the Prophet are above these things. These divergences cannot therefore be attributed to them. These divergences are rather the outcome of the thinkings and opinions of people who are bent on twisting the delineations of religion by their own imaginative performances.
2) Alláh must have either forbidden these divergences or ordered creating them. If He has ordered in their favour, where is that order and at what place? As for forbidding, the Qur'án says:
. . .Say thou! 'Hath Alláh permitted you or ye forge a lie against Alláh ?' (10:59)
That is, everything that is not in accordance with the Divine orders is a concoction, and concoction is forbidden and prohibited. For concocters, in the next world, there is neither success or achievement nor prosperity and good. Thus, Alláh says:
And utter ye not whatever lie describe your tongues (saying): This is lawful and this is forbidden, to forge a lie against Alláh; verily, those who forge a lie against Alláh succeed not. (Qur'án, 16:116)
3) If Alláh has left religion incomplete and the reason for leaving it halfway was that He desired that the people should assist Him in completing the religious code and share with Him in the task of legislating, then this belief is obviously polytheism. If He sent down the religion in complete form the Prophet must have failed in conveying it so that room was left for others to apply imagination and opinion. This, Alláh forbid, would mean a weakness of the Prophet and a bad slur on the selection of Alláh.
4) Alláh has said in the Qur'án that He has not left out anything in the Book and has clarified each and every matter. Now, if an order is carved out in conflict with the Qur'án it would be outside the religious code and its basis would not be on knowledge and perception, or Qur'án and sunnah, but it would be personal opinion and one's personal judgement which cannot be deemed to have accord with religion and faith.
5) Qur'án is the basis and source of religion and the fountain head of the laws of sharí`ah. If the laws of sharí`ah were divergent there should have been divergence in it also, and if there were divergences in it, it could not be regarded as Divine word. When it is Divine word the laws of sharí`ah cannot be divergent, so as to accept all divergent and contrary views as correct and imaginative verdicts taken as Qur'ánic dictates.
*****
SERMON 19
Amír al-mu'minín was delivering a lecture from the pulpit of
(the mosque of) Kúfah when al-Ash`ath ibn Qays (1) objected and said,
"O' Amír al-mu'minín this thing is not in your favour but
against you." (2) Amír al-mu'minín looked at him with anger
and said:
How do you know what is for me and what is against me? ! Curse of Alláh
and others be on you. You are a weaver and son of a weaver. You are the son
of an unbeliever and yourself a hypocrite. You were arrested once by the Unbelievers
and once by the Muslims, but your wealth and birth could not save you from
either. The man who contrives for his own people to be put to sword and invites
death and destruction for them does deserve that the near ones should hate
him and the remote ones should not trust him.
as-Sayyid ar-Ra_í says: This man was arrested once when an unbeliever and once in days of Islam. As for Amír al-mu'minín's words that the man contrived for his own people to be put to sword, the reference herein is to the incident which occurred to al-Ash`ath ibn Qays in confrontation with Khálid ibn Walíd at Yamámah, where he deceived his people and contrived a trick till Khálid attacked them. After this incident his people nicknamed him "`Urf an-Nár" which in the parlance stood for traitor.
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AL-ASH`ATH IBN QAYS AL-KINDÍ
(1). His original name was Ma`dí Karib and surname Abú Mu<ammad but because of his dishevelled hair he is better known as al-Ash`ath (one having dishevelled hair). When after Proclamation (of Prophethood) he came to Mecca along with his tribe, the Prophet invited him and his tribe to accept Islam. But all of them turned back without anyone accepting Islam. When after hijrah (immigration of the Holy Prophet) Islam became established and in full swing and deputations began to come to Medina in large numbers he also came to the Prophet's audience with Banú Kindah and accepted Islam. The author of al-`Istí`áb writes that after the Prophet this man again turned unbeliever but when during the Caliphate of Abú Bakr he was brought to Medina as prisoner he again accepted Islam, though this time too his Islam was a show. Thus, ash-Shaykh Mu<ammad `Abduh writes in his annotations on Nahj al-balághah:
Just as `Abdulláh ibn Ubay ibn Salúl was a companion of the Prophet, al-Ash`ath was a companion of `Alí and both were high ranking hypocrites.
He lost one of his eyes in the battle of Yarmúk. Ibn Qutaybah has included him in the list of the one-eyed. Abú Bakr's sister Umm Farwah bint Abí Qu<áfah, who was once the wife of an al-Azdí and then of Tamím ad-Dárimí, was on the third occasion married to this al-Ash`ath. Three sons were born of her viz. Mu<ammad, Ismá`íl and Is'<áq. Books on biography show that she was blind. Ibn Abi'l-\adíd has quoted the following statement of Abu'l-Faraj wherefrom it appears that this man was equally involved in the assassination of `Alí (p.b.u.h.):
On the night of the assassination Ibn Muljam came to al-Ash`ath ibn Qays and both retired to a corner of the mosque and sat there when \ujr ibn `Adí passed by that side and he heard al-Ash`ath saying to Ibn Muljam, "Be quick now or else dawn's light would disgrace you." On hearing this \ujr said to al-Ash`ath, "O' one-eyed man, you are preparing to kill 'Alí" and hastened towards `Alí ibn Abí ^álib, but Ibn Muljam had preceded him and struck 'Alí with sword when \ujr turned back people were crying, "Alí has been killed."
It was his daughter who killed Imám \asan (p.b.u.h.) by poisoning him. Mas`údí has written that:
His (\asan's) wife Ja`dah bint al-Ash`ath poisoned him while Mu`áwiyah had conspired with her that if she could contrive to poison \asan he would pay her one hundred thousand Dirhams and marry her to Yazíd. (Murúj adh-dhahab, vol. 2, p. 650)
His son Mu<ammad ibn al-Ash`ath was active in playing fraud with \a_rat Muslim ibn `Aqíl in Kúfah and in shedding Imám \usayn's blood in Karbalá'. But despite all these points he is among those from whom al-Bukhárí, Muslim, Abú Dáwúd, at-Tirmidhí, an-Nasá'í and Ibn Májah have related traditions.
(2). After the battle of Nahrawán, Amír al-mu'minín was delivering a sermon in the mosque of Kúfah about ill effects of "Arbitration" when a man stood up and said "O' Amír al-mu'minín, first you desisted us from this Arbitration but thereafter you allowed it. We cannot understand which of these two was more correct and proper." On hearing this Amír al-mu'minín clapped his one hand over the other and said, " This is the reward of one who gives up firm view" that is, this is the outcome of your actions as you had abandoned firmness and caution and insisted on "Arbitration," but al-Ash`ath mistook it to mean as though Amír al mu'minín implied that "my worry was due to having accepted Arbitration," so he spoke out, "O' Amír al-mu'minín this brings blame on your own self" whereupon Amír al-mu'minín said harshly:
What do you know what I am saying, and what do you understand what is for me or against me. You are a weaver and the son of a weaver brought up by unbelievers and a hypocrite. Curse of Alláh and all the world be upon you.
Commentators have written several reasons for Amír al-mu'minín calling Ash`ath a weaver. First reason is, because he and his father like most of the people of his native place pursued the industry of weaving cloth. So, in order to refer to the lowliness of his occupation he has been called 'weaver'. Yamanese had other occupations also but mostly this profession was followed among them. Describing their occupations Khálid ibn @afwán has mentioned this one first of all.
What can I say about a people among whom there are only weavers, leather dyers, monkey keepers and donkey riders. The hoopoe found them out, the mouse flooded them and a woman ruled over them. (al-Bayán wa't-tabyín, vol. 1, p. 130)
The second reason is that "<iyákah" means walking by bending on either side, and since out of pride and conceit this man used to walk shrugging his shoulders and making bends in his body, he has been called "<áyik".
The third reason is --- and it is more conspicuous and clear --- that he has been called a weaver to denote his foolishness and lowliness because every low person is proverbially known as a weaver. Their wisdom and sagacity can be well gauged by the fact that their follies had become proverbial, while nothing attains proverbial status without peculiar characteristics. Now, that Amír al-mu'minín has also confirmed it no further argument or reasoning is needed.
The fourth reason is that by this is meant the person who conspires against Alláh and the Holy Prophet and prepares webs of which is the peculiarity of hypocrites. Thus, in Wasá'il ash-Shí`ah (vol. 12, p. 101) it is stated:
It was mentioned before Imám Ja`far a#-@ádiq (p.b.u.h.) that the weaver is accursed when he explained that the weaver implies the person who concocts against Alláh and the Prophet.
After the word weaver Amír al-mu'minín has used the word hypocrite, and there is no conjunction in between them in order to emphasise the nearness of meaning thereof. Then, on the basis of this hypocrisy and concealment of truth he declared him deserving of the curse of Alláh and all others, as Alláh the Glorified says:
Verily, those that conceal what we have sent of (Our) manifest evidences and guidance, after what we have (so) clearly shown for mankind in the Book (they are), those that Alláh doth curse them and (also) curse them all those who curse (such ones). (Qur'án, 2:159)
After this Amír al-mu'minín says that "You
could not avoid the degradation of being prisoner when you were unbeliever,
nor did these ignominies spare you after acceptance of Islam, and you were
taken prisoner." When an unbeliever the event of his being taken prisoner
occurred in this way that when the tribe of Banú Murád killed
his father Qays, he (al-Ash`ath) collected the warriors of Banú Kindah
and divided them in three groups. Over one group he himself took the command,
and on the others he placed Kabs ibn Háni' and al-Qash`am ibn Yazíd
al-Arqam as chiefs, and set off to deal with Banú Murád. But
as misfortune would have it instead of Banú Murád he attacked
Banú al-\árith ibn Ka`b. The result was that Kabs ibn Háni'
and al-Qash`am ibn Yazíd al-Arqam were killed and this man was taken
prisoner alive. Eventually he got a release by paying three thousand camels
as ransom. In Amír al-mu'minín's words, "Your wealth or
birth could not save you from either," the reference is not to real 'fidyah'
(release money) because he was actually released on payment of release money
but the intention is that neither plenty of wealth nor his high position and
prestige in his tribe could save him from this ignominy, and he could not
protect himself from being a prisoner .
The event of his second imprisonment is that when the Holy Prophet of Islam
passed away from this world a rebellion occurred in the region of \a_ramawt
for repelling which Caliph Abú Bakr wrote to the governor of the place
Ziyád ibn Labíd al-Bayá_i. al-An#árí that
he should secure allegiance and collect zakát and charities from those
people. When Ziyád ibn Labíd went to the tribe of Banú
`Amr ibn Mu`áwiyah for collection of zakát he took keen fancy
for a she-camel of Shay>án ibn \ujr which was very handsome and
of huge body. He jumped over it and took possession of it. Shay>án
ibn \ujr did not agree to spare it and said to him to take over some other
she-camel in its place but Ziyád would not agree. Shay>án
sent for his brother al-`Addá' ibn \ujr for his support. On coming
he too had a talk but Ziyád insisted on his point and did not, by any
means, consent to keep off his hand from that she-camel. At last both these
brothers appealed to Masrúq ibn Ma`dí Karib for help. Consequently,
Masrúq also used his influence so that Ziyád might leave the
she-camel but he refused categorically, whereupon Masrúq became enthusiastic
and untying the she-camel handed it over to Shay>án. On this Ziyád
was infuriated and collecting his men became ready to fight. On the other
side Banú Walí`ah also assembled to face them, but could not
defeat Ziyád and were badly beaten at his hands. Their women were taken
away and property was looted. Eventually those who had survived were obliged
to take refuge under the protection of al-Ash`ath. Al-Ash`ath promised assistance
on the condition that he should be acknowledged ruler of the area. Those people
agreed to this condition and his coronation was also formally solemnised.
After having his authority acknowledged he arranged an army and set out to
fight Ziyád. On the other side Abú Bakr had written to the chief
of Yemen, al-Muhájir ibn Abí Umayyah to go for the help of Ziyád
with a contingent. Al-Muhájir was coming with his contingent when they
came face to face. Seeing each other they drew swords and commenced fighting
at a_-Zurqán. In the end al-Ash`ath fled from the battle-field and
taking his remaining men closed himself in the fort of an-Nujayr. The enemy
was such as to let them alone. They laid siege around the fort. Al-Ash`ath
thought how long could he remain shut up in the fort with this lack of equipment
and men, and that he should think out some way of escape. So one night he
stealthily came out of the fort and met Ziyád and al-Muhájir
and conspired with them that if they gave asylum to nine members of his family
he would get the fort gate opened. They accepted this term and asked him to
write for them the names of those nine persons. He wrote down the nine names
and made them over to them, but acting on his traditional wisdom forgot to
write his own name in that list. After settling this he told his people that
he has secured protection for them and the gate of the fort should be opened.
When the gate was opened Ziyád forces pounced upon them. They said
they had been promised protection whereupon Ziyád's army said that
this was wrong and that al-Ash`ath had asked protection only for nine members
of his house, whose names preserved with them. In short eight hundred persons
were put to sword and hands of several women were chopped off, while according
to the settlement nine men were left off, but the case of al-Ash`ath became
complicated. Eventually it was decided he should be sent to Abú Bakr
and he should decided about him. At last he was sent to Medina in chains along
with a thousand women prisoners. On the way relations and others, men and
women, all hurled curses at him and the women were calling him traitor and
one who got his own people put to sword. Who else can be a greater traitor?
However, when he reached Medina Abú Bakr released him and on that occasion
he was married to Umm Farwah.
*****
SERMON 20
Death and taking lessons from it
If you could see that has been seen by those of you who have died, you would be puzzled and troubled. Then you would have listened and obeyed; but what they have seen is yet curtained off from you. Shortly, the curtain would be thrown off. You have been shown, provided you see and you have been made to listen provided you listen, and you have been guided if you accept guidance. I spoke unto you with truth. You have been called aloud by (instructive) examples and warned through items full of warnings. After the heavenly messengers (angels), only man can convey message from Alláh. (So what I am conveying is from Alláh).
*****
SERMON 21
Advice to keep light in this world
Your aim (reward or punishment) is before you. Behind your back is the hour (of resurrection) which is driving you on. Keep (yourself) light and overtake (the forward ones). Your last ones are being awaited by the first ones (who have preceded).
as-Sayyid ar-Ra_í says: If this utterance of `Alí (p.b.u.h.) is weighed with any other utterance except the word of Alláh or of the Holy Prophet, it would prove heavier and superior in every respect. For example, `Alí's saying "Keep light and overtake" is the shortest expression ever heard with the greatest sense conveyed by it. How wide is its meaning and how clear its spring of wisdom! We have pointed out the greatness and meaningfulness of this phrase in our book al-Kha#á'i#.
*****
SERMON 22
About those who accused him of `Uthmán's killing
Beware! Satan has certainly started instigating his forces and has collected his army in order that oppression may reach its extreme ends and wrong may come back to its position. By Alláh they have not put a correct blame on me, nor have they done justice between me and themselves.
They are demanding of me a right which they have abandoned, and a blood that they have themselves shed.(1) If I were a partner with them in it then they too have their share of it. But if they did it without me they alone have to face the consequences. Their biggest argument (against me) is (really) against themselves. They are suckling from a mother who is already dry, and bringing into life innovation that is already dead. How disappointing is this challenger (to battle)? Who is this challenger and for what is he being responded to? I am happy that the reasoning of Alláh has been exhausted before them and He knows (all) about them.
The threat to Wage War against them
If they refuse (to obey) I will offer them the edge of the sword which is enough a curer of wrong and supporter of Right.
It is strange they send me word to proceed to them for spear-fighting and to keep ready for fighting with swords. May the mourning women mourn over them. I have ever been so that I was never frightened by fighting nor threatened by clashing. I enjoy full certainty of belief from my Alláh and have no doubt in my faith.
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(1). When Amír al-mu'minín was accused of `Uthmán's assassination he delivered this sermon to refute that allegation, wherein he says about those who blamed him that: "These seekers of vengeance cannot say that I alone am the assassin and that no one else took part in it. Nor can they falsify witnessed events by saying that they were unconcerned with it. Why then have they put me foremost for this avenging? With me they should include themselves also. If I am free of this blame they cannot establish their freedom from it. How can they detach themselves from this punishment? The truth of the matter is that by accusing me of this charge their aim is that I should behave with them in the same manner to which they are accustomed. But they should not expect from me that I would revive the innovations of the previous regimes. As for fighting, neither was I ever afraid of it nor am I so now. Alláh knows my intention and He also knows that those standing on the excuse of taking revenge are themselves his assassins." Thus, history corroborates that the people who managed his (`Uthmán's) assassination by agitation and had even prevented his burial in Muslims' graveyard by hurling stones at his coffin were the same who rose for avenging his blood. In this connection, the names of ^al<ah ibn `Ubaydilláh, az-Zubayr ibn al-`Awwám and `Á'ishah are at the top of the list since on both occasions their efforts come to sight with conspicuity. Thus Ibn Abi'l-\adíd writes that:
Those who have written the account of assassination of `Uthmán state that on the day of his killing ^al<ah's condition was that in order to obscure himself from the eyes of the people he had a veil on his face and was shooting arrows at `Uthmán's house.
And in this connection, about az-Zubayr's ideas he writes:
Historians have also state that az-Zubayr used to say "Kill `Uthmán. He has altered your faith." People said, "Your son is standing at his door and guarding him," and he replied, "Even my son may be lost, but `Uthmán must be killed. `Uthmán will be lying like a carcass on @irá> tomorrow." (Shar< Nahj al-balághah, vol.9, pp. 35-36)
About `Á'ishah, Ibn `Abd Rabbih writes:
al-Mughírah ibn Shu`bah came to `Á'ishah when she said, "O' Abú `Abdilláh, I wish you had been with me on the day of Jamal; how arrows were piercing through my hawdaj (camel litter) till some of them stuck my body." al- Mughírah said, "I wish one of them should have killed you." She said, "Alláh may have pity you; why so?" He replied, "So that it would have been some atonement for what you had done against `Uthmán." (al-`Iqd al-faríd, vol. 4, p. 294)
*****
SERMON 23
About keeping aloof from envy, and good behaviour towards kith and kin
Now then, verily Divine orders descend from heaven to earth like drops of rain, bringing to every one what is destined for him whether plenty or paucity. So if any one of you observes for his brother plenty of progeny or of wealth or of self, it should not be a worry for him. So long as a Muslim does not commit such an act that if it is disclosed he has to bend his eyes (in shame) and by which low people are emboldened, he is like the gambler who expects that the first draw of his arrow would secure him gain and also cover up the previous loss.
Similarly, the Muslim who is free from dishonesty expects one of the two good things: either call from Alláh and in that case whatever is with Alláh is the best for him, or the livelihood of Alláh. He has already children and property while his faith and respect are with him. Certainly, wealth and children are the plantations of this world while virtuous deed is the plantation of the next world. Sometimes Alláh joins all these in some groups.
Beware of Alláh against what He has cautioned you and keep afraid of Him to the extent that no excuse be needed for it. Act without show or intention of being heard, for if a man acts for some one else then Alláh makes him over to that one. We ask Alláh (to grant us) the positions of the martyrs, company of the virtuous and friendship of the prophets.
O' people! surely no one (even though he may be rich) can do without his kinsmen, and their support by hands or tongues. They alone are his support from rear and can ward off from him his troubles, and they are the most kind to him when tribulations befall him. The good memory of a man that Alláh retains among people is better than the property which others inherit from him.
In the same sermon
Behold! If any one of you finds your near ones in want or starvation, he should not desist from helping them with that which will not increase if this help is not extended, nor decrease by thus spending it. Whoever holds up his hand from (helping) his kinsmen, he holds only one hand, but at the time of his need many hands remain held up from helping him. One who is sweet tempered can retain the love of his people for good.
as-Sayyid ar-Ra_í says: In this sermon "al-ghafírah" means plenty or abundance, and this is derived from the Arab saying, "al-jamm al-ghafír" or "al-jammá' al-ghafír" meaning thick crowd. In some versions for "al-ghafiráh" "`afwatan" appears. "`afwah" means the good and selected part of anything. It is said "akaltu `afwata '>->a`ám", to mean "I ate select meal." About "wa man yaqbi_ yadahu `an `ashíratihi" appearing towards the end he points out how beautiful the meaning of this sentence is, Amír al-mu'minín implies that he who does not help his own kinsmen withholds only his hand but when he is in need of their assistance and would be looking for their sympathy and support then he would remain deprived of the sympathies and succour of so many of their extending hands and marching feet.
*****
SERMON 24
Exhorting people for jihád
By my life there will be no regard for anyone nor slackening from me in fighting against one who opposes right or gropes in misguidance. O' creatures of Alláh, fear Alláh and flee unto Alláh from His wrath (seek protection in His Mercy). Tread on the path He has laid down for you and stand by what He has enjoined upon you. In that case `Alí would stand surety for your success (salvation) eventually even though you may not get it immediately (i.e. in this world).
*****
SERMON 25
When Amír al-mu'minín received successive news that Mu`áwiyah's
men were occupying cities(1) and his own officers in Yemen namely `Ubaydulláh
ibn `Abbás and Sa`íd ibn Nimrán came to him retreating
after being overpowered by Busr ibn Abí Ar>át, he was much
disturbed by the slackness of his own men in jihád and their difference
with his opinion. Proceeding on to the pulpit he said:
Nothing (is left to me) but Kúfah which I can hold and extend (which is in my hand to play with). (O' Kúfah) if this is your condition that whirlwinds continue blowing through you then Alláh may destroy you.
Then he illustrated with the verse of a poet:
O' `Amr! By your good father's life. I have received only a small bit of fat from this pot (fat that remains sticking to it after it has been emptied).
Then he continued:
I have been informed that Busr has overpowered Yemen. By Alláh, I have begun thinking about these people that they would shortly snatch away the whole country through their unity on their wrong and your disunity (from your own right), and separation, your disobedience of your Imám in matters of right and their obedience to their leader in matters of wrong, their fulfilment of the trust in favour of their master and your betrayal, their good work in their cities and your mischief. Even if I give you charge of a wooden bowl I fear you would run away with its handle.
O' my Alláh they are disgusted of me and I am disgusted of them. They are weary of me and I am weary of them. Change them for me with better ones and change me for them with worse one. O' my Alláh melt their hearts as salt melts in water. By Alláh I wish I had only a thousand horsemen of Banú Firás ibn Ghanm (as the poet says):
If you call them the horsemen would come to you like the summer cloud.
(Thereafter Amír al-mu'minín alighted from the pulpit):
as-Sayyid ar-Ra_í says: In this verse the word "armiyah" is plural of "ramiyy" which means cloud and "<amím" here means summer. The poet has particularised the cloud of summer because it moves swiftly. This is because it is devoid of water while a cloud moves slowly when it is laden with rain. Such clouds generally appear (in Arabia) in winter. By this verse the poet intends to convey that when they are called and referred to for help they approach with rapidity and this is borne by the first line "if you call them they will reach you."
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(1). When after arbitration Mu`áwiyah's position was stabilised he began thinking of taking possession of Amír al-mu'minín's cities and extend his domain. He sent his armies to different areas in order that they might secure allegiance for Mu`áwiyah by force. In this connection he sent Busr ibn Abí Ar>át to \ijáz and he shed blood of thousands of innocent persons from \ijáz upto Yemen, burnt alive tribes after tribes in fire and killed even children, so much so that he butchered two young boys of `Ubaydulláh ibn `Abbás the Governor of Yemen before their mother Juwayriyah bint Khálid ibn Qara~ al-Kinániyyah.
When Amír al-mu'minín came to know of his slaughtering and blood shed he thought of sending a contingent to crush him but due to continuous fighting people had become weary and showed heartlessness instead of zeal. When Amír al-mu'minín observed their shirking from war he delivered this sermon wherein he roused them to enthusiasm and self respect, and prompted them to jihád by describing before them the enemy's wrongfulness and their own short-comings. At last Járiyah ibn Qudámah as-Sa`dí responded to his call and taking an army of two thousand set off in pursuit of Busr and chased him out of Amír al-mu'minín's domain.
*****
SERMON 26
Arabia before proclamation of Prophethood
Alláh sent Mu<ammad (p.b.u.h.a.h.p.) as a warner (against vice) for all the worlds and a trustee of His revelation, while you people of Arabia were following the worst religion and you resided among rough stones and venomous serpents. You drank dirty water and ate filthy food. You shed blood of each other and cared not for relationship. Idols are fixed among you and sins are clinging to you.
Part of the same sermon on the attentiveness of the people
after the death of the Holy Prophet
I looked and found that there is no supporter for me except family, so I refrained from thrusting them unto death. I kept my eyes closed despite motes in them. I drank despite choking of throat. I exercised patience despite trouble in breathing and despite having to take sour colocynth as food.
Part of the same sermon on the settlement between
Mu`áwiyah and `Amr ibn al-`Á#
He did not swear allegiance till he got him to agree that he would pay him its price. The hand of this purchaser (of allegiance) may not be successful and the contract of the seller may face disgrace. Now you should take up arms for war and arrange equipment for it. Its flames have grown high and its brightness has increased. Clothe yourself with patience for it is the best to victory.(1)
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(1). Amír al-mu'minín had delivered a sermon before setting off for Nahrawán. These are three parts from it. In the first part he has described the condition of Arabia before Proclamation (of Prophethood); in the second he has referred to circumstances which forced him to keep quiet and in the third he has described the conversation and settlement between Mu`áwiyah and `Amr ibn al-`Á#. The position of this mutual settlement was that when Amír al-mu'minín sent Jarír ibn `Abdilláh al-Bajalí to Mu`áwiyah to secure his allegiance he detained Jarír under the excuse of giving a reply, and in the meantime he began exploring how far the people of Syria would support him. When he succeeded in making them his supporters by rousing them to avenge `Uthmán's blood he consulted his brother `Utbah ibn Abí Sufyán. He suggested, "If in this matter `Amr ibn al-`Á# was associated he would solve most of the difficulties through his sagacity, but he would not be easily prepared to stabilise your authority unless he got the price he desired for it. If you are ready for this he would prove the best counsellor and helper." Mu`áwiyah liked this suggestion, sent for `Amr ibn al-`Á# and discussed with him, and eventually it was settled that he would avenge `Uthmán's blood by holding Amír al-mu'minín liable for it in exchange for the governorship of Egypt, and by whatever means possible would not let Mu`áwiyah's authority in Syria suffer. Consequently, both of them fulfilled the agreement and kept their words fully.
*****
SERMON 27
Exhorting people for jihád
Now then, surely jihád is one of the doors of Paradise, which Alláh has opened for His chief friends. It is the dress of piety and the protective armour of Alláh and His trustworthy shield. Whoever abandons it Alláh covers him with the dress of disgrace and the clothes of distress. He is kicked with contempt and scorn, and his heart is veiled with screens (of neglect). Truth is taken away from him because of missing jihád. He has to suffer ignominy and justice is denied to him.
Beware! I called you (insistently) to fight these people night and day, secretly and openly and exhorted you to attack them before they attacked you, because by Alláh, no people have been attacked in the hearts of their houses but they suffered disgrace; but you put it off to others and forsook it till destruction befell you and your cities were occupied. The horsemen of Banú Ghámid(1) have reached al-Anbár and killed \assán ibn \assán al-Bakrí. They have removed your horsemen from the garrison.
I have come to know that every one of them entered upon Muslim women and other women under protection of Islam and took away their ornaments from legs, arms, necks and ears and no woman could resist it except by pronouncing the verse, "We are for Alláh and to Him we shall return." (Qur'án, 2 :156) Then they got back laden with wealth without any wound or loss of life. If any Muslim dies of grief after all this he is not to be blamed but rather there is justification for him before me.
How strange! How strange! By Alláh my heart sinks to see the unity of these people on their wrong and your dispersion from your right. Woe and grief befall you. You have become the target at which arrows are shot. You are being killed and you do not kill. You are being attacked but you do not attack. Alláh is being disobeyed and you remain agreeable to it. When I ask you to move against them in summer you say it is hot weather. Spare us till heat subsides from us. When I order you to march in winter you say it is severely cold; give us time till cold clears from us. These are just excuses for evading heat and cold because if you run away from heat and cold, you would be, by Alláh, running away (in a greater degree) from sword (war).
O' you semblance of men, not men, your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Alláh, this acquaintance has brought about shame and resulted in repentance. May Alláh fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthful of grief one after the other. You shattered my counsel by disobeying and leaving me so much so that Quraysh started saying that the son of Abí ^álib is brave but does not know (tactics of) war. Alláh bless them ! Is any one of them more fierce in war and more older in it than I am? I rose for it although yet within twenties, and here I am, have crossed over sixty, but one who is not obeyed can have no opinion.
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(1). After the battle of @iffín, Mu`áwiyah had spread killing and bloodshed all round, and started encroachments on cities within Amír al-mu'minín's domain. In this connection he deputised Sufyán ibn `Awf al-Ghámidí with a force of six thousand to attack Hít, al-Anbár and al-Madá'in. First he reached al-Madá'in but finding it deserted proceeded to al-Anbár. Here a contingent of five hundred soldiers was posted as guard from Amír al-mu'minín's side, but it could not resist the fierce army of Mu`áwiyah. Only a hundred men stuck to their position and they did face them stoutly as far as they could but collecting together the enemy's force made such a severe attack that they too could no more resist and the chief of the contingent \assán ibn \assán al-Bakrí was killed along with thirty others. When the battlefield was clear the enemy ransacked al-Anbár with full freedom and left the city completely destroyed.
When Amír al-mu'minín got the news of this attack he ascended the pulpit, and exhorted the people for crushing the enemy and called them to jihád, but from no quarter was there any voice or response. He alighted from the pulpit utterly disgusted and worried and in the same condition set off for the enemy on foot. When people observed this their sense of self respect and shame was also awakened and they too followed him. Amír al-mu'minín stopped at an-Nukhaylah. People then surrounded and insisted upon him to get back as they were enough with the enemy. When their insistence increased beyond reckoning, Amír al-mu'minín consented to return and Sa`íd ibn Qays al-Hamdání proceeded forward with a force of eight thousand. But Sufyán ibn `Awf al-Ghámidí had gone, so Sa`íd came back without any encounter. When Sa`íd reached Kúfah then - according to the version of Ibn Abi'l-\adíd - Amír al-mu'minín was so deeply grieved and indisposed during those days to an extent of not wishing to enter the mosque, but instead sat in the corridor of his residence (that connects the entrance of the mosque) and wrote this sermon and gave it to his slave Sa`d to read it over to the people. But al-Mubarrad (al-Kámil, vol. 1, pp. 104-107) has related from `Ubaydulláh ibn \af# al-Taymí, Ibn `Á'ishah, that Amír al-mu'minín delivered this sermon on a high pace in an-Nukhaylah. Ibn Maytham has held this view preferable.
*****
SERMON 28
About the transient nature of this world and
importance of the next world
So now, surely this world has turned its back and announced its departure while the next world has appeared forward and proclaimed its approach. Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell. Is there no one to offer repentance over his faults before his death? Or is there no one to perform virtuous acts before the day of trial?
Beware, surely you are in the days of hopes behind which stands death. Whoever acts during the days of his hope before approach of his death, his action would benefit him and his death would not harm him. But he who fails to act during the period of hope before the approach of death his action is a loss and his death is a harm to him. Beware, and act during a period of attraction just as you act during a period of dread. Beware, surely I have not seen a coveter for Paradise asleep nor a dreader from Hell to be asleep. Beware, he whom right does not benefit must suffer the harm of the wrong, and he whom guidance does not keep firm will be led away by misguidance towards destruction.
Beware, you have been ordered insistently to march and been guided how to provide for the journey. Surely the most frightening thing which I am afraid of about you is to follow desires and to widen the hopes. Provide for yourself from this world what would save you tomorrow (on the Day of Judgement).
as-Sayyid ar-Ra_í says: If there could be an utterance which would drag by neck towards renunciation in this world and force to action for the next world, it is this sermon. It is enough to cut off from the entanglements of hopes and to ignite the flames of preaching (for virtue) and warning (against vice). His most wonderful words in this sermon are "Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell," because besides sublimity of words, greatness of meaning, true similes and factual illustrations, there are wonderful secrets and delicate implications therein.
It is his saying that he place to proceed to is Paradise while the place of doom is Hell. Here he has used two different words to convey two different meanings. For Paradise he has used the word "the place to proceed to" but for Hell this word has not been used. One proceeds to a place which he likes and desires, and this can be true for Paradise only. Hell does not have the attractiveness that it may be liked or proceeded to. We seek Alláh's protection from it. Since for Hell it was not proper to say "to be proceeded to" Amír al-mu'minín employed the word "doom" implying the last place of stay where one reaches even though it may mean grief and worry or happiness and pleasure.
This word is capable of conveying both senses. However, it should be taken in the sense of "al-ma#ír" or "al-ma'ál", that is, last resort. Qur'ánic verse is "say thou "Enjoy ye (your pleasures yet a while ), for your last resort is unto the (hell) fire" (14:30). Here to say "sabqatakum" that is, "the place for you to proceed to" in place of the word "ma#írakum" that is, your doom or last resort would not be proper in any way. Think and ponder over it and see how wondrous is its inner implication and how far its depth goes with beauty. Amír al-mu'minín's utterance is generally on these lines. In some versions the word "sabqah" is shown as "subqah" which is applied to reward fixed for the winner in a race. However, both the meanings are near each other, because a reward is not for an undesirable action but for good and commendable performance.
*****
SERMON 29
About those who found pretexts at the time of jihád
O' people, your bodies are together but your desires are divergent. Your talk softens the hard stones and your action attracts your enemy towards you. You claim in your sittings that you would do this and that, but when fighting approaches, you say (to war), "turn thou away" (i.e. flee away). If one calls you (for help) the call receives no heed. And he who deals hardly with you his heart has no solace. The excuses are amiss like that of a debtor unwilling to pay. The ignoble can not ward off oppression. Right cannot be achieved without effort. Which is the house besides this one to protect? And with which leader (Imám) would you go for fighting after me?
By Alláh! deceived is one whom you have deceived while, by Alláh! he who is successful with you receives only useless arrows. You are like broken arrows thrown over the enemy. By Alláh! I am now in the position that I neither confirm your views nor hope for your support, nor challenge the enemy through you. What is the matter with you? What is your ailment? What is your cure? The other party is also men of your shape (but they are so different in character). Will there be talk without action, carelessness without piety and greed in things not right? ! (1)
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(1). After the battle of Nahrawán, Mu`áwiyah sent a_-a<<ák ibn Qays al-Fihrí with a force of four thousand towards Kufáh with the purpose that he should create disorder in this area, kill whomever he finds and keep busy in bloodshed and destruction so that Amír al-mu'minín should find no rest or peace of mind. He set off for the achievement of this aim, and shedding innocent blood and spreading destruction all round reached upto the place of ath-Tha`labiyyah. Here he attacked a caravan of pilgrims (to Mecca) and looted all their wealth and belongings. Then at al-Qu>qu>anah he killed the nephew of `Abdulláh ibn Mas`úd, the Holy Prophet's companion, namely `Amr ibn `Uways ibn Mas`úd together with his followers. In this manner he created havoc and bloodshed all round. When Amír al-mu'minín came to know of this rack and ruin he called his men to battle in order to put a stop to this vandalism, but people seemed to avoid war. Being disgusted with their lethargy and lack of enthusiasm he ascended the pulpit and delivered this sermon, wherein he has roused the men to feel shame and not to try to avoid war but to rise for the protection of their country like brave men without employing wrong and lame excuses. At last \ujr ibn `Adí al-Kindí rose with a force of four thousand for crushing the enemy and overtook him at Tadmur. Only a small encounter had taken place between the parties when night came on and he fled away with only nineteen killed on his side. In Amír al-mu'minín's army also two persons fell as martyrs.
*****
SERMON 30
Disclosing real facts about assassination of `Uthmán Ibn `Affán(1)
Amír al-mu'minín said:
If I had ordered his assassination I should have been his killer, but if I had refrained others from killing him I would have been his helper. The position was that he who helped him cannot now say that he is better than the one who deserted him while he who deserted him cannot say that he is better than the one who helped him. I am putting before you his case. He appropriated (wealth) and did it badly. You protested against it and committed excess therein. With Alláh lies the real verdict between the appropriator and the protester.
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(1). `Uthmán is the first Umayyad Caliph of Islam who ascended the Caliphate on the 1st Mu<arram, 24 A.H. at the age of seventy and after having wielded full control and authority over the affairs of the Muslims for twelve years was killed at their hands on the 18th Dhi'l-<ijjah, 35 A.H. and buried at \ashsh Kawkab.
This fact cannot be denied that `Uthmán's killing was the result of his weaknesses and the black deeds of his officers, otherwise, there is no reason that Muslims should have unanimously agreed on killing him while no one except a few persons of his house stood up to support and defend him. Muslims would have certainly given consideration to his age, seniority, prestige and distinction of companionship of the Prophet but his ways and deeds had so marred the atmosphere that no one seemed prepared to sympathise and side with him. The oppression and excesses perpetrated on high ranking companions of the Prophet had roused a wave of grief and anger among the Arab tribes. Everyone was infuriated and looked at his haughtiness and wrong doings with disdainful eyes. Thus, due to Abú Dharr's disgrace, dishonour and exile Banú Ghifár and their associate tribes, due to `Abdulláh ibn Mas`úd's merciless beating Banú Hudhayl and their associates, due to breaking of the ribs of `Ammár ibn Yásir, Banú Makhzúm and their associates Banú Zuhrah, and due to the plot for the killing of Mu<ammad ibn Abí Bakr, Banú Taym all had a storm of rage in their hearts. The Muslims of other cities were also brimful of complaints at the hands of his officers who under intoxication of wealth and the effects of luxury did whatever they wished and crushed whomever they wanted. They had no fear of punishment from the centre nor apprehension of any enquiry. People were fluttering to get out of their talons of oppression but no one was ready to listen to their cries of pain and restlessness; feelings of hatred were rising but no care was taken to put them down. The companions of the Prophet were also sick of him as they saw that peace was destroyed, administration was topsy turvy and Islam's features were being metamorphosed. The poor and the starving were craving for dried crusts while Banú Umayyah were rolling in wealth. The Caliphate had become a handle for belly-filling and a means of amassing wealth. Consequently, they too did not lag behind in preparing the ground for killing him. Rather, it was at their letters and messages that people from Kufáh, Ba#rah and Egypt had collected in Medina. Observing this behaviour of the people of Medina, `Uthmán wrote to Mu`áwiyah:
So now, certainly the people of Medina have turned heretics, have turned faith against obedience and broken the (oath of) allegiance. So you send to me the warriors of Syria on brisk and sturdy horses.
The policy of action adopted by Mu`áwiyah on receipt of this letter also throws light on the condition of the companions. Historian a>-^abarí writes after this:
When the letter reached Mu`áwiyah he pondered over it and considered it bad to openly oppose the companions of the Prophet since he was aware of their unanimity.
In view of these circumstances to regard the killing of `Uthmán as a consequence of merely enthusiasm and temporary feelings and to hurl it at some insurgents is to veil the fact, since all the factors of his opposition existed within Medina itself, while those coming from without had collected for seeking redress of their grievances at their call. Their aim was only improvement of the position, not killing or bloodshed. If their complaints had been heard then the occasion for this bloodshed would not have arisen. What happened was that when, having been disgusted with the oppression and excesses of `Abdulláh ibn Sa`d ibn Abí Sar<, who was foster brother of `Uthmán, the people of Egypt proceeded towards Medina and camped in the valley of Dhákhushub near the city. They sent a man with a letter to `Uthmán and demanded that oppression should be stopped, the existing ways should be changed and repentance should be offered for the future. But instead of giving a reply `Uthmán got this man turned out of the house and did not regard their demands worth attention. On this these people entered the city to raise their voice against this pride and haughtiness, and complained to the people of this behaviour besides other excesses. On the other side many people from Kufáh and Ba#rah had also arrived with their complaints and they, after joining these ones, proceeded forward with the backing of the people of Medina and confined `Uthmán within his house, although there was no restriction on his going and coming to the mosque. But in his sermon on the very first Friday he severely rebuked these people and even held them accursed, whereupon people got infuriated and threw pebbles at him as a result of which he lost control and fell from the pulpit. After a few days his coming and going to the mosque was also banned.
When `Uthmán saw matters deteriorating to this extent he implored Amír al-mu'minín very submissively to find some way for his rescue and to disperse the people in whatever way he could. Amír al-mu'minín said, "On what terms can I ask them to leave when their demands are justified?" `Uthmán said, "I authorise you in this matter. Whatever terms you would settle with them I would be bound by them." So Amír al-mu'minín went and met the Egyptians and talked to them. They consented to get back on the condition that all the tyrannies should be wiped off and Mu<ammad ibn Abí Bakr be made governor by removing Ibn Abí Sar<. Amír al-mu'minín came back and put their demand before `Uthmán who accepted it without any hesitation and said that to get over these excesses time was required. Amír al-mu'minín pointed out that for matters concerning Medina delay had no sense. However, for other places so much time could be allowed that the Caliph's message could reach them. `Uthmán insisted that for Medina also three days were needed. After discussion with the Egyptians Amír al-mu'minín agreed to it also and took all the responsibility thereof upon himself. Then they dispersed at his suggestion. Some of them went to Egypt with Mu<ammad ibn Abí Bakr while some went to the valley of Dhákhushub and stayed there and this whole matter ended. On the second day of this event Marwán ibn al-\akam said to `Uthmán, "It is good, these people have gone, but to stop people coming from other cities you should issue a statement so that they should not come this way and sit quiet at their places and that statement should be that some people collected in Medina on hearing some irresponsible talk but when they came to know that whatever they heard was wrong they were satisfied and have gone back." `Uthmán did not want to speak such a clear lie but Marwán convinced him and he agreed, and speaking in the Holy Prophet's mosque, he said:
These Egyptians had received some news about their Caliph and when satisfied that they were all baseless and wrong they went back to their cities.
No sooner he said this than there was great hue and cry in the mosque, and people began to shout to `Uthmán, "Offer repentance, fear Alláh; what is this lie you are uttering?" `Uthmán was confused in this commotion and had to offer repentance. Consequently, he turned to the Ka`bah, moaned in the audience of Alláh and returned to his house.
Probably after this very event Amír al-mu'minín
advised `Uthmán that, "You should openly offer repentance about
your past misdeeds so that these uprisings should subside for good otherwise
if tomorrow people of some other place come you will again cling to my neck
to rid you of them." Consequently, he delivered a speech in the Prophet's
mosque wherein admitting his mistakes he offered repentance and swore to remain
careful in future. He told the people that when he alighted from the pulpit
their representatives should meet him, and he would remove their grievances
and meet their demands. On this people acclaimed this action of his and washed
away their ill-feelings with tears to a great extent. When he reached his
house after finishing from here Marwán sought permission to say something
but `Uthmán's wife Ná'ilah bint Faráfi#ah intervened.
Turning to Marwán she said, "For Alláh's sake you keep
quiet. You would say only such a thing as would bring but death to him."
Marwán took it ill and retorted, "You have no right to interfere
in these matters. You are the daughter of that very person who did not know
till his death how to perform ablution." Ná'ilah replied with
fury, "You are wrong, and are laying a false blame. Before uttering anything
about my father you should have cast a glance on the features of your father.
But for the consideration of that old man I would have spoken things at which
people would have shuddered but would have confirmed every such word."
When `Uthmán saw the conversation getting prolonged he stopped them
and asked Marwán to tell him what he wished.
Marwán said, "What is it you have said in the mosque, and what
repentance you have offered? In my view sticking to the sin was a thousand
times better than this repentance because however much the sins may multiply
there is always scope for repentance, but repentance by force is no repentance.
You have said what you have but now see the consequences of this open announcement,
that crowds of people are at your door. Now go forward and fulfil their demands."
`Uthmán then said, "Well, I have said what I have said, now you
deal with these people. It is not in my power to deal with them." Consequently,
finding out his implied consent Marwán came out and addressing the
people spoke out, "Why have you assembled here? Do you intend to attack
or to ransack? Remember, you cannot easily snatch away power from our hands,
take out the idea from your hearts that you would subdue us. We are not to
be subdued by anyone. Take away your black faces from here. Alláh may
disgrace and dishonour you."
When people noticed this changed countenance and altered picture they rose from there full of anger and rage and went straight to Amír al-mu'minín and related to him the whole story. On hearing it Amír al-mu'minín was infuriated and immediately went to `Uthmán and said to him, "Good Heavens. How badly you have behaved with the Muslims. You have forsaken faith for the sake of a faithless and characterless man and have lost all wit. At least you should have regard and consideration for your own promise. What is this that at Marwán's betokening you have set off with folded eyes. Remember he will throw you in such a dark well that you will never be able to come out of it. You have become the carrier animal of Marwán so that he can ride on you howsoever he desires and put you on whatever wrong way he wishes. In future I shall never intervene in your affair nor tell people anything. Now you should manage your own affairs."
Saying all this Amír al-mu'minín got back and Ná'ilah got the chance, she said to `Uthmán, "Did I not tell you to get rid of Marwán otherwise he would put such a stain on you that it would not be removed despite all effort. Well, what is the good in following the words of one who is without any respect among the people and low before their eyes. Make `Alí agree otherwise remember that restoring the disturbed state of affairs is neither within your power nor in that of Marwán." `Uthmán was impressed by this and sent a man after Amír al-mu'minín but he refused to meet him. There was no siege around `Uthmán but shame deterred him. With what face could he come out of the house? But there was no way without coming out. Consequently, he came out quietly in the gloom of night and reaching Amír al-mu'minín's place, he moaned his helplessness and loneliness, offered excuses, and also assured him of keeping promises but Amír al-mu'minín said, "You make a promise in the Prophet's mosque standing before all the people but it is fulfilled in this way that when people go to you they are rebuked and even abuses are hurled at them. When this is the state of your undertakings which the world has seen, then how and on what ground can I trust any word of yours in future. Do not have any expectation from me now. I am not prepared to accept any responsibility on your behalf. The tracks are open before you. Adopt whichever way you like and tread whatever track you choose." After this talk `Uthmán came back and began blaming Amír al-mu'minín in retort to the effect that all the disturbances were rising at his instance and that he was not doing anything despite being able to do everything.
On this side the result of repentance was as it was. Now let us see the other side. When after crossing the border of \ijáz, Mu<ammad ibn Abí Bakr reached the place Aylah on the coast of the Red Sea people caught sight of a camel rider who was making his camel run so fast as though the enemy was chasing him. These people had some misgivings about him and therefore called him and enquired who he was. He said he was the slave of `Uthmán. They enquired wherefore he was bound. He said Egypt. They enquired to whom he was going. He replied to the Governor of Egypt. People said that the Governor of Egypt was with them. To whom was he going then? He said he was to go to Ibn Abí Sar<. People asked him if any letter was with him. He denied. They asked for what purpose he was going. He said he did not know that. One of these people thought that his clothes should be searched. So the search was made, but nothing was found on him. Kinánah ibn Bishr at-Tujíbí said, "See his water-skin." People said, "Leave him, how can there be a letter in water! Kinánah said, "You do not know what cunning these people play. " Consequently, the water-skin was opened and seen. There was a lead pipe in it wherein was a letter. When it was opened and read, the Caliph's order in it was that "When Mu<ammad ibn Abí Bakr and his party reaches you then from among them kill so and so, arrest so and so, and put so and so in jail, but you remain on your post." On reading this all were stunned and thus began to look at one another in astonishment.
A Persian hemistich says:
Mind was just burst in astonishment as to what wonder it was!
Now proceeding forward was riding into the mouth of death, consequently they returned to Medina taking the slave with them. Reaching there they placed that letter before all the companions of the Prophet. Whoever heard this incident remained stunned with astonishment, and there was no one who was not abusing `Uthmán. Afterwards a few companions went to `Uthmán along with these people, and asked whose seal was there on this letter. He replied that it was his own. They enquired whose writing it was. He said it was his secretary's. They enquired whose slave was that man. He replied that it was his. They enquired whose riding beast it was. He replied that it was that of the Government. They enquired who had sent it. He said he had no knowledge of it. People then said, "Good Heavens. Everything is yours but you do not know who had sent it. If you are so helpless, you leave this Caliphate and get off from it so that such a man comes who can administer the affairs of the Muslims." He replied, "It is not possible that I should put off the dress of Caliphate which Alláh has put on me. Of course, I would offer repentance." The people said, "Why should you speak of repentance which has already been flouted on the day when Marwán was representing you on your door, and whatever was wanting has been made up by this letter. Now we are not going to be duped into these bluffs. Leave the Caliphate and if our brethren stand in our way we will hold them up; but if they prepare for fighting we too will fight. Neither our hands are stiff nor our swords blunt. If you regard all Muslims equally and uphold justice hand over Marwán to us to enable us to enquire from him on whose strength and support he wanted to play with the precious lives of Muslims by writing this letter." But he rejected this demand and refused to hand over Marwán to them, whereupon people said that the letter had been written at his behest.
However, improving conditions again deteriorated and they ought to have deteriorated because despite lapse of the required time every thing was just as it had been and not a jot of difference had occurred. Consequently, the people who had stayed behind in the valley of Dhákhushub to watch the result of repentance again advanced like a flood and spread over the streets of Medina, and closing the borders from every side surrounded his house.
During these days of siege a companion of the Prophet, Niyar ibn `Iyá_ desired to talk to `Uthmán, went to his house and called him. When he peeped out from the above he said, "O' `Uthmán, for Alláh's sake give up this Caliphate and save Muslims from this bloodshed." While he was just conversing, one of `Uthmán's men aimed at him with an arrow and killed him, whereupon people were infuriated and shouted that Niyar's killer should be handed over to them. `Uthmán said it was not possible that he would hand over his own support to them. This stubbornness worked like a fan on fire and in the height of fury people set fire to his door and began advancing for entering, when Marwán ibn al-\akam, Sa`íd ibn al-`Á# and Mughírah ibn al-Akhnas together with their contingents pounced upon the besiegers and killing and bloodshed started at his door. People wanted to enter the house but they were being pushed back. In the meanwhile, `Amr ibn \azm al-An#árí whose house was adjacent to that of `Uthmán opened his door and shouted for advancing from that side. Thus through this house the besiegers climbed on the roof of `Uthmán's house and descending down from there drew their swords. Only a few scuffles had taken place when all except people of `Uthmán's house, his well-wishers and Banú Umayyah ran away in the streets of Medina and a few hid themselves in the house of Umm \abíbah bint Abí Sufyán (Mu`áwiyah's sister) the rest were killed with `Uthmán defending him to the last. (a>-^abaqát, Ibn Sa`d, vol. 3, Part 1, pp. 50-58; a>-^abarí, vol. 1, pp. 2998-3025; al-Kámil, Ibn al-Athír, vol. 3, pp. 167-180; Ibn Abi'l-\adíd, vol. 2, pp. 144-161).
At his killing several poets wrote elegies. A couplet from the elegy by Abú Hurayrah is presented:
Today people have only one grief but I have two griefs - the loss of my money bag and the killing of `Uthmán.
After observing these events the stand of Amír al-mu'minín becomes
clear, namely that he was neither supporting the group that was instigating
at `Uthmán's killing nor can be included in those who stood for his
support and defence but when he saw that what was said was not acted upon
he kept himself aloof.
When both the parties are looked at then among the people who had raised their hands off from `Uthmán's support are seen `Á'ishah, and according to the popular versions (which is not right) the then living persons out of the ten Pre-informed ones (who had been pre-informed in this world by the Prophet for their being admitted in Paradise), out of those who took part in the consultative committee (formed for `Uthmán's selection for Caliphate), an#ár, original muhájirún, people who took part in the battle of Badr and other conspicuous and dignified individuals, while on the side (of Uthmán) are seen only a few slaves of the Caliph and a few individuals from Banú Umayyah. If people like Marwán and Sa`íd ibn al-`Á# cannot be given precedence over the original muhájirún their actions too cannot be given precedence over the actions of the latter. Again, if ijmá` (consensus of opinion) is not meant for particular occasions only then it would be difficult to question this overwhelming unanimity of the companions.
*****
SERMON 31
When before the commencement of the Battle of Jamal Amír
al-mu'minín sent `Abdulláh ibn `Abbás to az-Zubayr ibn
al-
`Awwám with the purpose that he should advise him back
to obedience, he said to him on that occasion:
Do not meet ^al<ah (ibn `Ubaydilláh). If you meet him you will find him like an unruly bull whose horns are turned towards its ears. He rides a ferocious riding beast and says it has been tamed. But you meet az-Zubayr because he is soft-tempered. Tell him that your maternal cousin says that, "(It looks as if) in the \ijáz you knew me (accepted me), but (on coming here to) Iraq you do not know me (do not accept me). So, what has dissuaded (you) from what was shown (by you previously)?!"
as-Sayyid ar-Ra_í says: The last sentence of this sermon "famá `adá mimmá badá" has been heard only from Amír al-mu'minín.
*****
SERMON 32
About the disparagement of the world
and categories of its people
O' people! we have been borne in such a wrongful and thankless period wherein the virtuous is deemed vicious and the oppressor goes on advancing in his excess. We do not make use of what we know and do not discover what we do not know. We do not fear calamity till it befalls.
People are of four categories. Among them is one who is prevented from mischief only by his low position, lack of means and paucity of wealth.
Then there is he who has drawn his sword, openly commits mischief, has collected his horsemen and foot-men and has devoted himself to securing wealth, leading troops, rising on the pulpit and has allowed his faith to perish. How bad is the transaction that you allow (enjoyment of) this world to be a price for yourself as an alternative for what there is with Alláh for you.
And among them is he who seeks (benefits of) this world through actions meant for the next world, but does not seek (good of) the next world through actions of this world. He keeps his body calm (in dignity), raises small steps, holds up his clothes, embellishes his body for appearance of trust-worthiness and uses the position of Alláh's connivance as a means of committing sins.
Then there is one whose weakness and lack of means have held him back from conquest of lands. This keeps down his position and he has named it contentment and he clothes himself with the robe of renunciation although he has never had any connection with these qualities.
Then there remain a few people in whose case the remembrance of their return (to Alláh on Doomsday) keeps their eyes bent, and the fear of resurrection moves their tears. Some of them are scared away (from the world) and dispersed; some are frightened and subdued; some are quiet as if muzzled; some are praying sincerely, some are grief-stricken and pain-ridden whom fear has confined to namelessness and disgrace has shrouded them, so they are in (the sea of) bitter water, their mouths are closed and their hearts are bruised. They preached till they were tired, they were oppressed till they were disgraced and they were killed till they remained few in number.
The world in your eyes should be smaller than the bark of acacia and the clippings of wool. Seek instruction from those who preceded you before those who follow you take instruction from you, and keep aloof from it realising its evil because it cuts off even from those who were more attached to it than you.
as-Sayyid ar-Ra_í says: Some ignorant persons attributed this sermon to Mu`áwiyah but it is the speech of Amír al-mu'minín. There should be no doubt about it. What comparison is there between gold and clay or sweet and bitter water. This has been pointed out by the skilful guide and the expert critic `Amr ibn Ba<r al-Jáhi~ as he has mentioned this sermon in his book, al-Bayán wa't-tabyín (vol. 2, pp. 59-61). He has also mentioned who attributed it to Mu`áwiyah and then states that it is most akin to be the speech of `Alí and most in accord with his way of categorising people and information about their oppression, disgrace, apprehension and fear. (On the other hand) we never found Mu`áwiyah speaking on the lives of renunciates or worshippers .
*****
SERMON 33
`Abdulláh ibn `Abbás says that when Amír al-mu'minín
set out
for war with the people of Ba#rah he came to his audience at
Dhíqár and saw that he was stitching his shoe. Then Amír
al-
mu'minín said to me, "What is the price of this shoe?" I
said:
"It has no value now." He then said, "By Alláh, it should
have
been more dear to me than ruling over you but for the fact that
I may establish right and ward off wrong." Then he came out
and spoke:
Verily, Alláh sent Mu<ammad (p.b.u.h.a.h.p.) when none among the Arabs read a book or claimed prophethood. He guided the people till he took them to their (correct) position and their salvation. So their spears (i.e. officers) became straight and their conditions settled down.
By Alláh, surely I was in their lead till it took shape with its walls. I did not show weakness or cowardice. My existing march is also like that. I shall certainly pierce the wrong till right comes out of its side.
What (cause of conflict) is there between me and the Quraysh? By Alláh, I have fought them when they were unbelievers and I shall fight them when they have been misled. I shall be the same for them today as I was for them yesterday.
By Alláh, the Quraysh only take revenge against us because Alláh has given us (i.e. the Holy Prophet and his progeny) preference over them. So, we have allowed them into our domain, whereupon they have become as the former poet says:
By my life, you continued drinking fresh milk every morning,
And (continued) eating fine stoned dates with butter;
We have given you the nobility which you did not possess before;
And surrounded (protected) you with thoroughbred horses and tawny-coloured
spears (strong spears) (1).
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(1). In fact, the aim of the poet here is to say that the condition of the addressee's life, from the moral and material point of view, had been worse in the past, and that the poet and his tribe have given him the best means of leading their lives. But as the result of this improved condition the addressee has completely lost himself and forgotten his past condition and thinks that he had had this kind of life previously.
Now, Amír al-mu'minín wants to convey the same idea here to the Quraysh as Fatimah (p.b.u.h.) the holy daughter of the Holy Prophet said in her speech on Fadak:
(O' People) ... You were on the brink of the pit of Hell Fire (Qur'án, 3:103). You were as worthless as the mouthful of water. You were minority like the handful greedy and a spark of the hasty. You were as down-trodden as the dust under feet. You drank dirty water. You ate untanned skin. You were abased and condemned. But Alláh has rescued you through my father Mu<ammad (p.b.u.h.a.h.p.). . .
*****
SERMON 34
To prepare the people for fighting with the people of Syria
(ash-Shám)(1) Amír al-mu'minín said:
Woe to you. I am tired of rebuking you. Do you accept this worldly life in place of the next life? Or disgrace in place of dignity? When I invite you to fight your enemy your eyes revolve as though you are in the clutches of death, and in the senselessness of last moments. My pleadings are not understood by you and you remain stunned. It is as though your hearts are affected with madness so that you do not understand. You have lost my confidence for good. Neither are you a support for me to lean upon, nor a means to honour and victory. Your example is that of the camels whose protector has disappeared, so that if they are collected from one side they disperse away from the other side.
By Alláh, how bad are you for igniting flames of war. You are intrigued against but do not intrigue (against the enemy). Your boundaries are decreasing but you do not get enraged over it. Those against you do not sleep but you are unmindful. By Alláh, those who leave matters one for the other are subdued. By Alláh, I believed about you that if battle rages and death hovers around you, you will cut away from the son of Abí ^álib like the severing of head from the trunk. (2)
By Alláh, he who makes it possible for his adversary to so overpower him as to remove the flesh (from his bones), crush his bones and cut his skin into pieces, then it means that his helplessness is great and his heart surrounded within the sides of his chest is weak. You may become like this if you wish. But for me, before I allow it I shall use my sharp edged swords of al-Mushrafiyyah which would cut as under the bones of the head and fly away arms and feet. Thereafter, Alláh will do whatever He wills.
O' people, I have a right over you and you have a right over me. As for your right over me, that is to counsel you, to pay you your dues fully, to teach you that you may not remain ignorant and instruct you in behaviourism that you may act upon. As for my right over you, it is fulfilment of (the obligation of) allegiance, well-wishing in presence or in absence, response when I call you and obedience when I order you.
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(1). The word "ash-Shám" was a name used for a vast geographical area occupied by Muslim countries in those days. This area included present-day Syria, Lebanon and Palestine. Its capital was Damascus. Wherever the word Syria is mentioned (in this book) it should be understood in its larger meaning.
(2). This sentence is employed for such severance after which there is no occasion or possibility of joining. The author of Durrah Najafiyyah has quoted several views in its explanation:
i) Ibn Durayd's view is that it means that. "Just as when the head is severed its joining again is impossible, in the same way you will not join me after once deserting me."
ii) al-Mufa__al says ar-ra's (head) was the name of a man, and a village of Syria, Bayt ar-ra's is named after him. This man left his home and went away somewhere and never again returned to his village after which the proverb sprang up "you went as ar-ra's had gone."
iii) One meaning of it is that "Just as if the joints of the bones of the head are opened they cannot be restored, in the same way you will not join me after cutting from me.
iv) It has also been said that this sentence is in the sense of separating completely. After copying this meaning from the Shar< of ash-Shaykh Qu>bu'd-Dín ar-Ráwandí, the commentator Ibn Abi'l-\adíd has written that this meaning is not correct because when the word "ar-ra's" is used in the sense of whole it is not preceded by "alif" and "lám"
v) It is also taken to mean that "You will so run away from me as one (fleeing for life) to save his head." Besides this, one or two other meanings have also been stated but being remote they are disregarded.
First of all it was used by the philosopher of Arabia Aktham ibn @ayfí while teaching unity and concord to his children. He says:
O' my children do not cut away (from each other) at the time of calamities like the cutting of head, because after that you will never get together.
*****
SERMON 35
Amír al-mu'minín said after Arbitration. (1)
All praise is due to Alláh even though time has brought (for us) crushing calamity and great occurrence. And I stand witness that there is no god but Alláh the One, there is no partner for Him nor is there with Him any god other than Himself, and that Mu<ammad is His slave and His Prophet (May Alláh's blessing and greeting be upon him and his progeny).
So now, certainly the disobedience of sympathetic counsellor
who has knowledge as well as experience brings about disappointment and result
in repentance. I had given you my orders about this arbitration and put before
you my hidden view, if Qa#ír's (2) orders were fulfilled but you rejected
it (my orders) like rough opponents and disobedient insurgents till the counsellor
himself fell in doubt about his counsel and the flint (of his wit) ceased
to give flame. Consequently, mine and your position became as the poet of
Hawázin says:
I gave you my orders at Mun`araji'l-liwá but you did not see the good
of my counsel till the noon of next day (when it was too late) . (3)
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(1). When the Syrians' spirit was broken by the bloody swords of the Iraqis, and the incessant attacks of the night of al-\arír lowered their morale and ended their aspirations `Amr ibn al-`Á# suggested to Mu`áwiyah the trick that the Qur'án should be raised on spears and shouts urged forth to treat it as the arbitrator. Its effect would be that some people would try to stop the war and others would like to continue it. We would thus divide them and be able to get the war postponed for another occasion. Consequently, copies of the Qur'án were raised on spears. The result was that some brainless persons raised hue and cry and created division and disturbance in the army and the efforts of simple Muslims turned slow after having been near victory. Without understanding anything they began to shout that they should prefer the verdict of the Qur'án over war.
When Amír al-mu'minín saw the Qur'án being the instrument of their activities, he said:
"O' people do not fall in this trap of deceit and trickery. They are putting up this device only to escape the ignominy of defeat. I know the character of each one of them. They are neither adherents of the Qur'án nor have they any connection with the faith or religion. The very purpose of our fighting has been that they should follow the Qur'án and act on its injunctions. For Alláh's sake do not fall in their deceitful device. Go ahead with determination and courage and stop only after vanquishing the dying foe." Nevertheless, the deceitful instrument of wrong had worked. The people took to disobedience and rebellion. Mis`ar ibn Fadakí at-Tamímí and Zayd ibn \u#ayn a>-^á'í each with twenty thousand men came forward and said to Amír al-mu'minín, 'O' `Alí, if you do not respond to the call of the Qur'án we will deal with you in the same manner as we did with `Uthmán. You end the battle at once and bow before the verdict of the Qur'án. Amír al-mu'minín tried his best to make them understand but Satan was standing before them in the garb of the Qur'án. He did not allow them to do so, and they compelled Amír al-mu'minín that he should send someone to call Málik ibn al-\árith al-Ashtar from the battlefield. Being obliged, Amír al-mu'minín sent Yazíd ibn Hání to call Málik back. When Málik heard this order he was bewildered and said, "Please tell him this is not the occasion to leave the position. He may wait a bit then I will come to his audience with the tidings of victory." Hání conveyed this message on return but people shouted that Amír al-mu'minín must have sent word to him secretly to continue. Amír al-mu'minín said he never got any occasion to send any secret message to him. Whatever he said was said before them. People said he should be sent again and that if Málik delayed his return Amír al-mu'minín should forsake his life. Amír al-mu'minín again sent Yazíd ibn Hání and sent word that rebellion had occurred, he should return in whatever condition he was. So Hání went and told Málik "You hold victory dear or the life of Amír al-mu'minín. If his life is dear you should raise hands off the battle and go to him." Leaving the chances of victory Málik stood up and came to the audience of Amír al-mu'minín with grief and disappointment. Chaos raged there. He rebuked the people very much but matters had taken such a turn that could not be corrected.
It was then settled that either party should nominate an arbitrator so that they should settle the (matter of) Caliphate according to the Qur'án. From Mu`áwiyah's side `Amr ibn al-`Á# was decided upon and from Amír al mu'minín's side people proposed the name of Abú Músá al-Ash`arí. Seeing this wrong selection Amír al-mu'minín said, "Since you have not accepted my order about arbitration at least now agree that do not make Abú Músá the arbitrator. He is not a man of trust. Here is `Abdulláh ibn `Abbás and here is Málik al-Ashtar. Select one of them." But they did not at all listen to him and stuck to his name. Amír al-mu'minín said, "All right, do whatever you want. The day is not far when you will cut your own hands through your misdeeds."
After the nomination of arbitrators when the deed of agreement was being written, then with `Alí ibn Abí ^álib (p.b.u.h.) the word Amír al-mu'minín was also written. `Amr ibn al-`Á# said, "This should be rubbed off. If we regarded him Amír al-mu'minín why should this battle have been fought?" At first Amír al-mu'minín refused to rub it off but when they did not in any way agree, he rubbed it off and said, "This incident is just similar to the one at al-\udaybiyah when the unbelievers stuck on the point that the words 'Prophet of Alláh' with the name of the Prophet should be removed and the Prophet did remove it." On this `Amr ibn al-`Á# got angry and said, "Do you treat us as unbelievers?" Amír al-mu'minín said, "On what day have you had anything to do with believers and when have you been their supporters?" However, after this settlement, the people dispersed, and after mutual consultation these two arbitrators decided that by removing both `Alí and Mu`áwiyah from the Caliphate the people should be accorded the power to choose whomever they desired. When time came to its announcement there was a meeting at Dumatu'l-Jandal, a place between Iraq and Syria, and then two arbitrators also reached there to announce the judgement on the fate of the Muslims. Acting cunningly `Amr ibn al-`Á# said to Abú Músá, "I regard it ill manner to precede you. You are older in years and age so first you make the announcement." Abú Músá succumbed to his flattery and came out proudly and stood before the gathering. Addressing them he said, "O' Muslims we have jointly settled that `Alí ibn Abí ^álib and Mu`áwiyah should be removed and the right to choose a Caliph be accorded to the Muslims. They should choose whomever they like." Saying this he sat down. Now the turn was for `Amr ibn al-`Á# and he said, "O' Muslims you have heard that Abú Músá removed `Alí ibn Abí ^álib. I also agree with it. As for Mu`áwiyah, there is no question of removing him. Therefore I place him in his position." No sooner that he said this there were cries all round. Abú Músá cried hoarse that it was a trick, a deceit and told `Amr ibn al-`Á# that, "You have played a trick, and your example is that of a dog on which if you load something he would gasp, or leave him he would gasp." `Amr ibn al-`Á# said, "Your example is like the ass on whom books are loaded." However `Amr ibn al-`Á#'s trick was effective and Mu`áwiyah's shaking feet were again stabilised. This was the short sketch of the Arbitration whose basis was laid in the Qur'án and sunnah. But was it a verdict of the Qur'án or the result of those deceitful contrivances which people of this world employ to retain their authority? Could these pages of history be made a torch-guide for the future and the Qur'án and sunnah be not used as a means of securing authority or as an instrument of worldly benefits.
When Amír al-mu'minín got the news of this lamentable result of arbitration, he climbed on the pulpit and delivered this sermon every word of which savours of his grief and sorrow and at the same time it throws light on soundness of his thinking, correctness of his opinion and foresighted sagacity.
(2). This is a proverb which is used on an occasion where the advice of a counsellor is rejected and afterwards it is repented. The fact of it was that the ruler of al-\írah namely Jadhímah al-Abrash killed the ruler of al-Jazírah named `Amr ibn |arib whereafter his daughter az-Zabbá' was made the ruler of al-Jazírah. Soon after accession to the throne she thought out this plan to avenge her father's blood, that she sent a message to Jadhímah that she could not alone carry on the affairs of the state and that if he could become her patron by accepting her as his wife she would be grateful. Jadhímah was more than puffed up at this proposal, and prepared himself to set off for al-Jazírah with a thousand horsemen. His slave Qa#ír advised him much that this was just a deceit and trick and that he should not place himself in this danger; but his wit had been so blinded that he could not think over why az-Zabbá' should select the Murderer of her father for her life companionship. Anyhow, he set off and when he reached the border of al-Jazírah although az-Zabbá's army was present for his reception but she neither gave any special reception nor offered any warm welcome. Seeing this state Qa#ír was again suspicious and he advised Jadhímah to get back, but nearness to the goal had further fanned his passion. He paid no heed and stepping further entered the city. Soon on arrival there he was killed. When Qa#ír saw this he said, "Had the advice of Qa#ír been followed." From that time this proverb gained currency.
(3). The poet of Hawázin implies Durayd ibn a#-@immah. He wrote this couplet after the death of his brother `Abdulláh ibn a#-@immah. Its facts are that `Abdulláh along with his brother led an attack of two groups of Banú Jusham and Baní Na#r who were both from Hawázin, and drove away many camels. On return when they intended to rest at Mun`araji'l-liwá, Durayd said it was not advisable to stay there lest the enemy attacks from behind, but `Abdulláh did not agree and stayed there. The result was that as soon as dawn appeared the enemy attacked and killed `Abdulláh on the spot. Durayd also received wounds but he slipped away alive, and after this he wrote a few couplets out of which one couplet is this wherein he has referred to the destruction resulting from his advice having been rejected.
*****
SERMON 36
Warning the people of Nahrawán (1) of their fate
I am warning you that you will be killed on the bend of this canal and on the level of this low area while you will have no clear excuse before Alláh nor any open authority with you. You have come out of your houses and then divine decree entangled you. I had advised you against this arbitration but you rejected my advice like adversaries and opponents till I turned my ideas in the direction of your wishes. You are a group whose heads are devoid of wit and intelligence. May you have no father! (Alláh's woe be to you!) I have not put you in any calamity nor wished you harm.
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(1). The cause of the battle of Nahrawán was that when after Arbitration Amír al-mu'minín was returning to Kúfah, the people who were foremost in pleading acceptance of Arbitration began to say that appointment of anyone other than Alláh as arbitrator is heresy, and that, Alláh forbid, by accepting the Arbitration Amír al-mu'minín turned heretic. Consequently, by distorting the meaning of "There is no authority same with Alláh" they made simple Muslims share their views and separating from Amír al-mu'minín encamped at \anírá' near Kúfah. When Amír al-mu'minín learned of these plottings he sent @a`#a`ah ibn @ú<án al-`Abdí and Ziyád ibn an-Na_r al-\árithí in the company of Ibn `Abbás towards them and afterwards himself went to the place of their stay and dispersed them after discussion.
When these people reached Kúfah they began to spread the news that Amír al-mu'minín had broken the agreement of Arbitration and that he is again ready to fight against the Syrians. When Amír al-mu'minín learned this he contradicted it whereupon these people stood up in rebellion and encamped twelve miles from Baghdad in the low area of the canal called Nahrawán.
On the other side, after hearing the verdict of Arbitration Amír al-mu'minín rose for fighting the army of Syria and wrote to the Khárijites that the verdict passed by the two arbitrators in pursuance of their heart's wishes instead of the Qur'án and sunnah was not acceptable to him, that he had therefore decided to fight with them and they should support him for crushing the enemy. But the Khárijites gave him this reply, "When you had agreed to Arbitration in our view you had turned heretic. Now if you admit your heresy and offer repentance we will think over this matter and decide what we should do." Amír al-mu'minín understood from their reply that their disobedience and misguidance had become very serious. To entertain any kind of hope from them now was futile. Consequently, ignoring them he encamped in the valley of an-Nukhaylah with a view to marching towards Syria. When the army had been arrayed he came to know that the men desired to deal with the people of Nahrawán first, and to move towards Syria afterwards. Amír al-mu'minín, however, said that they should be left as they were, that they themselves should first move towards Syria while the people of Nahrawán could be dealt with afterwards. People said that they were prepared to obey every order of his with all their might whether he moved this way or that way. The army had not moved when news about the rebellion of Khárijites began to reach, and it was learnt that they had butchered the governor of Nahrawán namely `Abdulláh ibn Khabbáb ibn al-Aratt and his slave maid with the child in her womb, and have killed three women of Banú ^ayyí and Umm Sinán a#-@aydáwiyyah. Amír al-mu'minín sent al-\árith ibn Murrah al-`Abdí for investigation but he too was killed by them. When their rebellion reached this stage it was necessary to deal with them. Consequently, the army turned towards Nahrawán. On reaching there Amír al-mu'minín sent them word that those who had killed `Abdulláh ibn Khabbáb ibn al-Aratt and innocent women should be handed over to him for avenging blood. Those people replied that they had killed these persons jointly and that they considered it lawful to shed the blood of all the people on his side. Even at this Amír al-mu'minín did not take the initiative for the battle, but sent Abú Ayyúb al-An#árí with a message of peace. So he spoke to them aloud, "Whoever comes under this banner or separates from that party and goes to Kúfah or al-Madá'in would get amnesty and he would not be questioned. As a result of this Farwah ibn Nawfal al-Ashja'í said that he did not know why they were at war with Amír al-mu'minín. Saying this he separated along with five hundred men. Similarly group after group began to separate and some of them joined Amír al-mu'minín. Those who remained numbered four thousand, and according to a>-^abarí's account they numbered two thousand eight hundred. These people were not in any way prepared to listen to the voice of truth, and were ready to kill or be killed. Amír al-mu'minín had stopped his men to take the initiative but the Khárijites put arrows in their bows and broke and threw away the sheathes of their swords. Even at this juncture Amír al-mu'minín warned them of the dire consequences of war and this sermon is about that warning and admonition. But they were so brimming with enthusiasm that they leapt on Amír al-mu'minín's force all of a sudden. This onslaught was so severe that the foot men lost ground but they soon fixed themselves firmly that the attack of arrows and spears could not dislodge them from their position and they soon so cleared away the Khárijites that except for nine persons who fled away to save their lives not a single person was left alive. From Amír al-mu'minín's army only eight persons fell as martyrs. The battle took place on the 9th @afar, 38 A.H.
*****
SERMON 37
Amír al-mu'minín's utterance which runs like
a Sermon
About his own steadfastness in religion and precedence in (acceptance of)
belief.
I discharged duties when others lost courage (to do so), and I came forward when others hid themselves. I spoke when others remained mum. I stroke with Divine light when others remained standing. I was the quietest of them in voice but the highest in going forward. I cleaved to its rein and applied myself solely to its pledge, like the mountain which neither sweeping wind could move nor storm could shake. No one could find fault with me nor could any speaker speak ill of me.
The low is in my view worthy of honour till I secure (his) right for him while the strong is in my view weak till I take (other's) right from him. We are happy with the destiny ordained by Alláh and have submitted to the command of Alláh. Do you think I would speak lie about the Prophet of Alláh? By Alláh, I am surely the first to testify him, so I will not be the first to falsify him. I looked at my affairs and found that my obedience should have precedence over my allegiance while my pledge with him is a burden on my neck.
*****
SERMON 38
About naming of doubt as such and disparagement of those in doubt
Doubt is named doubt because it resembles truth. As for lovers of Alláh, their conviction serves them as light and the direction of the right path (itself) serves as their guide; while the enemies of Alláh, in time of doubt call to misguidance in the darkness of doubt and their guide is blindness (of intelligence). One who fears death cannot escape it nor can one who fears for eternal life secure it.
*****
SERMON 39
In disparagement of those who shrink from fighting
I am faced with men who do not obey when I order and do not respond when I call them. May you have no father! (Woe to you!) What are you waiting for to rise for the cause of Alláh? Does not faith join you together, or sense of shame rouse you? I stand among you shouting and I am calling you for help, but you do not listen to my word, and do not obey my orders, till circumstances show out their bad consequences. No blood can be avenged through you and no purpose can be achieved with you. I called you for help of your brethren but made noises like the camel having pain in stomach, and became loose like the camel of thin back. Then a wavering weak contingent came to me from amongst you: "as if they are being led to death and they are only watching." (1) (Qur'án, 8:6)
as-Sayyid ar-Ra_í says: Amír al-mu'minín's word "mutadhá'ib" means "mu_>arib" (i.e. moved or troubled), as they say "tadhá'abat ar-rí<" (i.e. the winds blow in troubled manner). Similarly the wolf is called "dhi'b" because of its troubled movement.
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(1). Mu`áwiyah sent a contingent of two thousand soldiers under an-Nu`mán ibn Bashír to assault `Aynu't-Tamr. This place was a defence base of Amír al-mu'minín near Kúfah whose incharge was Málik ibn Ka`b al-Ar<abí. Although there were a thousand combatants under him, but at the moment only hundred men were present there. When Málik noticed the offensive force advancing he wrote to Amír al-mu'minín for help. When Amír al-mu'minín received the message he asked the people for his help but only three hundred men got ready as a result of which Amír al-mu'minín was much disgusted and delivered this sermon in their admonition. When Amír al-mu'minín reached his house after delivering the sermon `Adí ibn \átim a>-^á'í came and said, "O' Amír al-mu'minín a thousand men of Banú ^ayyi' are under me. If you say I shall send them off." Amír al-mu'minín said, "It does not look nice that people of one tribe only should meet the enemy. You prepare your force in the Valley of an-Nukhaylah." Accordingly he went there and called people to jihád, when besides Banú ^ayyi' one thousand other combatants also assembled. They were still preparing to set off when word reached from Málik ibn Ka`b that there was no need for help as he had repulsed the enemy.
The reason of this was that Málik had sent off `Abdulláh ibn \awálah al-Azdí hastily to Qara~ah ibn Ka`b al-An#árí and Mikhnaf ibn Sulaym al-Azdí so that if there was delay in the arrival of support from Kúfah he could get help from here in time. `Abdulláh went to both, but got no help from Qara~ah. However, Mikhnaf ibn Sulaym got ready fifty persons under `Abd ar-Ra<mán ibn Mikhnaf and they reached there near evening. Upto that time the two thousand men (of the enemy) had not been able to subdue the hundred men of Málik. When an-Nu`mán saw these fifty men he thought that their forces had started coming in so he fled away from the battlefield. Even in their retreat Málik attacked them from rear and killed three of their men.
*****
SERMON 40
When Amír al-mu'minín heard the cry of Khárijites that
"Verdict is only that of Alláh" he said:
The sentence is right but what (they think) it means, is wrong. It is true that verdict lies but with Alláh, but these people say that (the function of) governance is only for Alláh. The fact is that there is no escape for men from ruler good or bad. The faithful persons perform (good) acts in his rule while the unfaithful enjoys (worldly) benefits in it. During the rule, Alláh would carry everything to end. Through the ruler tax is collected, enemy is fought, roadways are protected and the right of the weak is taken from the strong till the virtuous enjoys peace and allowed protection from (the oppression of) the wicked.
Another version:
When Amír al-mu'minín heard the cry of the Khárijites on the said verdict he said:
I am expecting the verdict (destiny) of Alláh on you.
Then he continued:
As for good government the pious man performs good acts in it, while in a bad government the wicked person enjoys till his time is over and death overtakes him.
*****
SERMON 41
In condemnation of treason
O' people! Surely fulfilment of pledge is the twin of truth. I do not know a better shield (against the assaults of sin) than it. One who realises the reality of return (to the next world) never betrays. We are in a period when most of the people regard betrayal as wisdom. In these days the ignorants call it excellence of cunning. What is the matter with them? Alláh may destroy them. One who has been through thick and thin of life finds the excuses to be preventing him from orders and prohibitions of Alláh but he disregards them despite capability (to succumb to them and follows the commands of Alláh), while one who has no restraints of religion seizes the opportunity (and accepts the excuses for not following the commands of Alláh).
*****
SERMON 42
About heart's desires and extended hopes
O' people what I fear most about you are two things - acting according to desires and extending of hopes. As regards acting according to desires, this prevents from truth; and as regards extending of hopes, it makes one forget the next world. You should know this world is moving rapidly and nothing has remained out of it except last particles like the dregs of a vessel which has been emptied by someone. Beware, the next world is advancing, and either of them has sons i.e. followers. You should become sons of the next world and not become sons of this world because on the Day of Judgement every son would cling to his mother. Today is the Day of action and there is no reckoning while tomorrow is the Day of reckoning but there would be no (opportunity for) action.
as-Sayyid ar-Ra_í says: "al-<adhdhá' " means rapid but some people have read it "jadhdhá' ". According to this version the meaning would be that the cycle of worldly enjoyments would end soon.
*****
SERMON 43
After Amír al-mu'minín had sent Jarír ibn `Abdilláh al-Bajalí to Mu`áwiyah (for securing his allegiance) some of his companions suggested preparation to fight with him then he said:
My preparation for war with the people of Syria (ash-Shám) while Jarír ibn `Abdilláh al-Bajalí is still there would be closing the door for Syria and prevention of its people from good action (i.e. allegiance) if they intend doing it. However, I have fixed a time limit for Jarír after which he would not stay without either deception or in disobedience. My opinion is in favour of patience, so wait a while. (In the meantime) I do not dislike your getting ready.
I have observed this matter thoroughly from all sides but I do not find any way except war or heresy. Certainly, there was over the people a ruler (before me) who brought about new (un-Islamic) things and compelled the people to speak out. So they did speak, then rose up and thereafter changed the whole system.
*****
SERMON 44
When Ma#qalah (1) ibn Hubayrah ash-Shaybáni fled to Mu`áwiyah because he had purchased some prisoners of Banú Nájiyah from an executive of Amír al-mu'minín, but when he demanded the price the latter avoided and ran to Syria, Amír al-mu'minín said:
Alláh may be bad to Ma#qalah. He acted like the noble but fled away like a slave. Before his admirer could speak (about him) he silenced him and before his eulogist could testify to his good deeds he closed his mouth. If he had stayed behind we would have taken from him what he could easily pay and waited for the balance till his money increased.
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(1). When after Arbitration the Khárijites rose, a man of Baní Nájiyah from them named al-Khirrít ibn Ráshid an-Nájí stood up for instigating people and set off towards al-Madá'in with a group killing and marauding. Amír al-mu'minín sent Ziyád ibn Kha#afah with three hundred men to check him. When the two forces met at al-Madá'in they attacked each other with swords. Only one encounter or so had taken place when the gloom of evening prevailed and the battle had to be stopped. When morning appeared Ziyád's men noticed that five dead bodies of the Khárijites were lying and they themselves had cleared off the battlefield. Seeing this Ziyád set off for Ba#rah along with his men. There he came to know that the Khárijites had gone to Ahwáz. Ziyád did not move onwards for paucity of force and informed Amír al-mu'minín of it. Amír al-mu'minín called back Ziyád and sent Ma`qil ibn Qays ar-Riyá<'í with two thousand experienced combatants towards Ahwáz and wrote to the governor of Ba#rah `Abdulláh ibn `Abbás to send two thousand swordsmen of Ba#rah for the help of Ma`qil. Consequently, the contingent from Ba#rah also joined them at Ahwáz and after proper organisation they got ready for attacking the enemy. But al-Khirrít marched on along with his men to the hills of Rámhurmuz. These people also followed him and overtook him near these hills. Both arrayed their forces and started attacking each other. The result of this encounter was also that three hundred and seventy Khárijites were killed in the battlefield while the rest ran away. Ma`qil informed Amír al-mu'minín of his performance and of the enemy's running away when Amír al-mu'minín directed him to chase them and so to shatter their power that they should not be able to raise heads again. On receipt of this order he moved on and overtook him on the coast of the Persian gulf where al-Khirrít had by persuasion secured the co-operation of the people and enlisting men from here and there, had collected a considerable force. When Ma`qil reached there, he raised the flag of peace and announced that those who had collected from here and there should get away. They would not be molested. The effect of this announcement was that save for his own community all others deserted him. He organised those very men and commenced the battle but valorous combatants of Ba#rah and Kúfah displayed such excellent use of swords that in a short time one hundred and seventy men of the insurgents were killed while an-Nu`mán ibn @uhbán ar-Rásib'i encountered al-Khirrít (ibn Ráshid an-Nájí) and eventually felled him and killed him. Soon upon his fall the enemy lost ground and they fled away from the battlefield. Thereafter Ma`qil collected all the men, women and children from their camps at one place. From among them those who were Muslims were released after swearing of allegiance. Those who had turned heretics were called upon to resume Islam. Consequently except one old Christian all others secured release by accepting Islam and this old man was killed. Then he took with him those Christians of Baní Nájiyah who had taken part in this revolt together with their families. When Ma`qil reached Ardashír Khurrah (a city of Iran) these prisoners wailed and cried, before its governor Ma#qalah ibn Hubayrah ash-Shaybání and beseeched humiliatively to do something for their release. Ma#qalah sent word to Ma`qil through Dhuhl ibn al-\árith to sell these prisoners to him. Ma`qil agreed and sold those prisoners to him for five hundred thousand Dirhams and told him to dispatch the price immediately to Amír al-mu'minín. He said that he was sending the first instalment at once and the remaining instalments would also be sent soon. When Ma`qil met Amír al-mu'minín he related the whole event before him. Amír al-mu'minín ratified this action and waited for the price for some time, but Ma#qalah observed such deep silence as if nothing was due from him. At last Amír al-mu'minín sent a messenger to him and sent him word to either send the price or to come himself. On Amír al-mu'minín's order he came to Kúfah and on demand of the price paid two hundred thousand Dirhams but to evade the balance went away to Mu`áwiyah's who made him the governor of ^abarastán. When Amír al-mu'minín came to know all this he spoke these words (as in this sermon). Its sum total is that, "If he had stayed we would have been considerate to him in demanding the price and would have waited for improvement of his financial condition, but he fled away like slaves after displaying a showy act. Talk about his high perseverance had just started when people began to discuss his baseless and lowliness."
*****
SERMON 45
About Alláh's greatness and lowliness of this world
Praise is due to Alláh from Whose mercy no one loses hope, from Whose bounty no one is deprived, from Whose forgiveness no one is disappointed and for Whose worship no one is too high. His mercy never ceases and His bounty is never missed.
This world is a place for which destruction is ordained and for its inhabitants departure from here is destined. It is sweet and green. It hastens towards its seeker and attaches to the heart of the viewer. So depart from here with the best of provision available with you and do not ask herein more than what is enough and do not demand from it more than subsistence.
*****
SERMON 46
When Amír al-mu'minín decided to march towards
Syria
(ash-Shám) he spoke these words:
My Alláh, I seek Thy protection from the hardships of journey, from the grief of returning and from the scene of devastation of property and men. O' Alláh, Thou art the companion in journey and Thou art one who is left behind for (protection of the) family. None except Thee can join these two because one who is left behind cannot be a companion in journey nor one who is in company on a journey can at the same time be left behind.
as-Sayyid ar-Ra_í says: The earlier part of this sermon is related from the Prophet but Amír al-mu'minín has completed it very aptly by adding most eloquent sentences at the end. This addition is from "None except Thee can join" upto the end.
*****
SERMON 47
About calamities befalling Kúfah
O' Kúfah, as though I see you being drawn like the tanned leather of `Uká~í (1) in the market, you are being scraped by calamities and being ridden by severe troubles. I certainly (2) know that if any tyrant intends evil for you Alláh will afflict him with worry and fling him with a killer (set someone on him to kill him).
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(1). During pre-Islamic days a market used to be organised every year near Mecca. Its name was `Uká~ where mostly hides were traded as a result of which leather was attributed to it. Besides sale and purchase literary meetings were also arranged and Arabs used to attract admiration by reciting their works. After Islam, because of the better congregation in the shape of <ajj this market went down.
(2). This prophecy of Amír al-mu'minín was fulfilled word by word and the world saw how the people who had committed tyranny and oppression on the strength of their masterly power had to face tragic end and what ways of their destruction were engendered by their blood-shedding and homicidal activities. Consequently, the end of Ziyád ibn Abíh (son of unknown father) was that when he intended to deliver a speech for vilification of Amír al-mu'minín suddenly paralysis overtook him and he could not get out of his bed thereafter. The end of the bloodshed perpetrated by `Ubaydulláh ibn Ziyád was that he fell a prey to leprosy and eventually blood thirsty swords put him to death. The ferocity of al-\ajjáj ibn Yúsuf ath-Thaqafí drove him to the fate that snakes cropped up in his stomach as a result of which he died after severe pain. `Umar ibn Hubayrah al-Fazárí died of leucoderma. Khálid ibn `Abdilláh al-Qasrí suffered the hardships of prison and was killed in a very bad way. Mu#`ab ibn az-Zubayr and Yazíd ibn al-Muhallab ibn Abí @ufrah were also killed by swords.
*****
SERMON 48
Delivered at the time of marching towards Syria.
Praise is due to Alláh when night spreads and darkens, and praise be to Alláh whenever the star shines and sets. And praise be to Alláh whose bounty never misses and whose favours cannot be repaid.
Well, I have sent forward my vanguard (1) and have ordered them to remain in camp on this bank of the River till my order reaches them. My intention is that I should cross this water over to the small habitation of people residing on the sides of the Tigris and rouse them to march with you towards the enemy and keep them as auxiliary force for you.
as-Sayyid ar-Ra_í says: Here by "mi>á> " Amír al-mu'minín has meant the direction where he had ordered the men to camp and that was the bank of the Euphrates, and "mi>á> " is used for the bank of a river although its literal meaning is level ground whereas by "nu>fah " he means the water of the Euphrates, and these are amazing expressions.
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(1). Amír al-mu'minín delivered this sermon when he camped at the Valley of an-Nukhaylah on Wednesday the 5th Shawwál 37 A.H. on his way to @iffín. The Vanguard mentioned herein means the twelve thousand persons whom he had sent towards @iffín under the command of Ziyád ibn an-Na_r and Shuray< ibn Hání, while the small force of al-Madá'in mentioned by him was a contingent of twelve hundred men who had come up in response to Amír al-mu'minín's call.
*****
SERMON 49
About Alláh's greatness and sublimity
Praise be to Alláh 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. Alláh 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 Alláh. People co-operate with each other about them even though it is against the Religion of Alláh. 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 this stage Satan overpowers his friends and they alone escape for whom virtue has been apportioned by Alláh from before.