When in @iffín the men of Mu`áwiyah overpowered
the
men of Amír al-mu'minín and occupied the bank of River
Euphrates and prevented them from taking its water, Amír
al-mu'minín said:
They(1) are asking you morsels of battle. So either you remain in ignominy and the lowest position or drench your swords with blood and quench your thirst with water. Real death is in the life of subjugation while real life is in dying as subjugators. Beware, Mu`áwiyah is leading a small group of insurgents and has kept them in dark about the true facts with the result that they have made their bosoms the targets of death.
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(1). Amír al-mu'minín had not reached @iffín when Mu`áwiyah posted forty thousand men on the bank of the River to close the way to the watering place, so that none except the Syrians could take the water. When Amír al-mu'mimín's force alighted there they found that there was no watering place except this one for them to take water. If there was one it was difficult to reach there by crossing high hillocks. Amír al-mu'minín sent @a`#a`ah ibn @ú<án al-`Abdí to Mu`áwiyah with the request to raise the control over water. Mu`áwiyah refused. On this side Amír al-mu'minín's army was troubled by thirst. When Amír al-mu'minín noticed this position he said, "Get up and secure water by dint of sword." Consequently, these thirsty persons drew their swords out of sheaths, put arrows in their bows and dispersing Mu`áwiyah's men went right down into the River and then hit these guards away and occupied the watering place themselves.
Now, Amír al-mu'minín's men also desired that just as Mu`áwiyah had put restriction on water by occupation of the watering place, the same treatment should be accorded to him and his men and no Syrian should be allowed water and everyone of them should be made to die of thirst. But Amír al-mu'minín said, "Do you want to take the same brutal step which these Syrians had taken? Never prevent anyone from water. Whoever wants to drink, may drink and whoever wants to take away may take away." Consequently, despite occupation of the River by Amír al-mu'minín's army no one was prevented from the water and everyone was given full liberty to take water.
*****
SERMON 52
(This sermon has already appeared earlier but due to the
difference between the two versions we have quoted it
again here). Its subject is the downfall of the world and
reward and punishment in the next world.
Beware, the world is wrapping itself up and has announced its departure. Its known things have become strangers and it is speedily moving backward. It is advancing its inhabitants towards destruction and driving its neighbours towards death. Its sweet things (enjoyments) have become sour, and its clear things have become polluted. Consequently, what has remained of it is just like the remaining water in a vessel or a mouthful of water in the measure. If a thirsty person drinks it his thirst is not quenched.
O' creatures of Alláh get ready to go out of this world for whose inhabitants decay is ordained, and (beware) heart's wishes should overpower you, nor should you take your stay (in life) to be long. By Alláh, if you cry like the she-camel that has lost its young one, call out like the cooing of pigeons, make noise like devoted recluses and turn to Alláh leaving your wealth and children as a means to secure His nearness and high position with Him or the forgiveness of sins which have been covered by His books and recorded by His angels it would be less than His reward that I expect for you or His retribution that I fear about you.
By Alláh, if your hearts melt down thoroughly and your eyes shed tears of blood either in hope for Him or for fear from Him and you are also allowed to live in this world all the time that it lasts even then your actions cannot pay for His great bounties over you and His having guided you towards faith.
A part of the same sermon on the description of the Day of Sacrifice (`Íd al-A_<á) and the qualities of the animal for sacrifice
For an animal to be fully fit for sacrifice it is necessary that both its ears should be raised upwards and its eyes should be healthy. If the ears and the eyes are sound the animal of sacrifice is sound and perfect, even though its horn be broken or it drags its feet to the place of sacrifice.
as-Sayyid ar-Ra_í says: Here place of sacrifice means place of slaughter.
*****
SERMON 53
On the swearing of allegiance
They leapt upon me as the camels leap upon each other on their arrival for drinking water, having been let loose after unfastening of their four legs till I thought they would either kill me or kill one another in front of me. I thought over this matter in and out to the extent that it prevented me from sleeping. But I found no way except to fight them or else to reject whatever has been brought by Mu<ammad (PBUHAHP). I found that to face war was easier for me than to face the retribution, and the hardships of this world were easier than the hardships of the next world.
*****
SERMON 54
When Amír al-mu'minín's men showed impatience on his delay in
giving them permission to fight in @iffín , he said:
Well, as for your idea whether this (delay) is due to my unwillingness for death, then by Alláh I do not care whether I proceed towards death or death advances towards me. As for your impression that it may be due to my misgivings about the people of Syria (ash-Sham) ,well by Alláh, I did not put off war even for a day except in the hope that some group may join me, find guidance through me and see my light with their weak eyes. This is dearer to me than to kill them in the state of their misguidance although they would be bearing their own sins.
*****
SERMON 56
Amír al-mu'minín said to his companions about Mu`áwiyah
Soon after me there would be put on you a man with a broad mouth and a big belly. He would swallow whatever he gets and would crave for what he does not get. You should kill him but (I know) you would not kill him. He would command you to abuse me and to renounce me. As for abusing, you do abuse me because that would mean purification for me and salvation for you. As regards renunciation, you should not renounce me because I have been born on the natural religion (Islam) and was foremost in accepting it as well as in Hijrah ( migrating from Mecca to Medina). (1)
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(1). About the person to whom Amír al-mu'minín has alluded in this sermon some people hold that he is Ziyád ibn Abíh; some hold that he is al-\ajjáj ibn Yúsuf ath-Thaqafí and some hold that he is Mughírah ibn Shu`bah. But most of the commentators have held him to be Mu`áwiyah and this is correct because the qualities that Amír al-mu'minín has described prove true fully on him alone. Thus Ibn Abi'l-\adíd has written about the gluttonous quality of Mu`áwiyah that once the prophet sent for him and he was informed that Mu`áwiyah was busy eating. Then a second and third time a man was sent to call him but he brought the same news. Thereupon the Prophet said , "May Alláh never satisfy his belly." The effect of this curse was that when he felt tired of eating he would say , "Take away, for, by Alláh I am not satiated but I am tired and disgusted." Similarly, his abusing Amír al-mu'minín and ordering his officers for it are such accepted facts of history about which there is no scope of denying. In this connection such words were used on the pulpit that even Alláh and the Prophet were hit by them. Thus, Umm al-mu'minín Umm Salamah wrote to Mu`áwiyah, "Certainly you people abuse Alláh and the Prophet, and this is like this that you hurl abuses on `Alí and those who love him, while I do stand witness that Alláh and the Prophet did love him." (al-`Iqd al-Faríd, Vol. 3, p. 131)
Thanks to `Umar ibn `Abdil-`Azíz who put a stop to it, and introduced the following verse in place of abuse in the sermons:
Verily Alláh enjoineth justice and benevolence (to others) and giving unto the kindred, and forbidden lewdness, and evil, and rebellion; He exhorteth you that ye may take heed (Qur'án 16:90)
In this sermon Amír al-mu'minín has ordered his killing on the basis of the Prophet's order that "When you (O' Muslims) see Mu`áwiyah on my pulpit, kill him." (Kitáb @iffín, pp. 243, 248; Shar< of Ibn Abi'l-\adíd, Vol. 1, p.348; Ta'ríkh Baghdád, Vol. 12, p. 181; Mízán al-I`tidál, Vol. 2, p. 128; Tahdhíb at-tahdhíb, Vol. 2, p. 428; Vol. 5, p. 110; Vol. 7, p. 324)
*****
SERMON 57
Addressing the Khárijites, Amír al-mu'minín said:
Storm may overtake you while there may be none to prick you (for reforms). Shall I be witness to my becoming heretic after acceptance of Faith and fighting in the company of the Prophet?! "In that case I shall be misguided and I shall not be on the right path." (Qur'án, 6:56). So you should return to your evil places, and get back on the traces of your heels. Beware! Certainly you will meet, after me, overwhelming disgrace and sharp sword and tradition that will be adopted by the oppressors as a norm towards you. (1)
As-Sayyid ar-Ra_í says: In the words "wala baqiyah
minkum ábirun" used by Amír al-mu'minín the "ábir"
has been related with "bá'" and "rá'" and
it has been taken from the Arab saying "rajulun ábirun" which
means the man who prunes the date-palm trees and improves them. In one version
the word is "áthir" and its meaning is "relator of good
news." In my view this is more appropriate, as though Amír al-mu'minín
intends to say that there should remain none to carry news. In one version
the word appears as "ábiz" with "zá'" which
means one who leaps. One who dies is also called "ábiz".
------------------------------------------------
(1). History corroborates that after Amír al-mu'minín, the Khárijites
had to face all sorts of ignominy and disgrace and wherever they raised their
heads for creating trouble, they were met with swords and spears. Thus Ziyád
ibn Abíh, `Ubaydulláh ibn Ziyád, al-\ajjáj ibn
Yúsuf, Mu#`ab ibn az-Zubayr and al-Muhallab ibn Abí Sufrah left
no stone unturned in annihilating them from the surface of the globe, particularly
al-Muhallab chased them for nineteen years, routed them thoroughly and rested
only after completing their destruction.
A>-^abarí writes that when ten thousand Khárijites collected in Sillá wa sillibrá (the name of a mountain in Ahwáz) then al-Muhallab faced them so steadfastly that he killed seven thousand Khárijites, while the remaining three thousand fled towards Kirmán for life. But when the Governor of Persia noticed their rebellious activities he surrounded them in Sábúr and killed a good number of them then and there. Those remained again fled to I#fahán and Kirmán. From there they again formed a contingent and advanced towards Kúfah via Ba#rah. Al-\árith ibn Abí Rabí`ah al-Makhzúmí and `Abd ar-Ra<mán ibn Mikhnaf al-Azdí stood up with six thousand combatants to stop their advance, and turned them out of Iraq's boundaries. In this way successive encounters completely trampled their military power and turning them out of cities compelled them to roam about in the deserts. Afterwards also, when they rose in the form of groups they were crushed. (at-Ta'ríkh, Vol. 2, pp. 580-591); Ibn al-Athír, Vol. 4, pp. 196-206).
*****
SERMON 58
When Amír al-mu'minín showed his intention to fight the Khárijites he was told that they had crossed the bridge of Nahrawán and gone over to the other side. Amír al-mu'minín said:
Their falling place is on this side of the river. By Alláh, not even ten of them will survive while from your side not even ten will be killed. (1)
As-Sayyid ar-Ra_í says: In this sermon "nu>fah" implies the River Euphrates, and for water this is the nicest expression, even though water may be much.
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(1) This prophecy cannot be attributed to wit and farsightedness, because
farsighted eyes may forecast victory or defeat and preconceive the outcome
of war but to tell about the correct figures of the killed on either side
is beyond their capacity. This can be done only by one who can unveil the
unknown future and see the coming scene with his eyes and who sees the sketches
yet to appear on the page of the future with the help of the light of knowledge
possessed by him as Imám.
Consequently, events occurred just according to what this inheritor of the Prophet's knowledge had said, and from among the Khárijites all except nine persons were killed. Two of them fled away to `Umán, two to Sijistán, two to Kirmán and two to al-Jazírah while one escaped to Tall Mawzan. Of Amír al-mu'minín's party only eight men fell as martyrs.
*****
SERMON 59
When Amír al-mu'minín was told that the Khárijites had been totally killed, he said:
By Alláh, no, not yet. They still exist in the loins of men and wombs of women. Whenever a chief would appear from among them, he would be cut down till the last of them would turn thieves and robbers. (1)
----------------------------------------------------------------
(1) This prophecy of Amír al-mu'minín also proved true word
by word. Every chief of Khárijites who rose was put to sword. A few
of their chiefs who were badly put to death are mentioned here:
1) Náfi` ibn Azraq al-\anafí: the largest group of the Khárijites namely al-Azáriqah is named after him. He was killed by Salámah al-Báhilí during encounter with the army of Muslim ibn `Ubays.
2) Najdah ibn `Ámir: the an-Najadát al-`Ádhiriyyah sect of Khárijites is named after him. Abú Fudayk al-Khárijí got him killed.
3) `Abdulláh ibn Ibá_ at-Tamímí: the sect Ibá_ite (Ibá_iyyah) is named after him. He was killed during encounter with `Abdulláh ibn Mu<ammad ibn `A>iyyah.
4) Abú Bayhas Hay#am ibn Jábir a_-uba`í: the sect of al-Bayhasiyyah is named after him. `Uthmán ibn \ayyán al-Murrí the governor of Medina got his hands and feet severed and then killed him.
5) `Urwah ibn Udayyah at-Tamímí: Ziyád ibn Abíh killed him during the reign of Mu`áwiyah.
6) Qa>arí ibn al-Fujá'h al-Máziní at-Tamímí: when he encountered the army of Sufyán ibn al-Abrad al-Kalbí in Tabarastán then Sawrah ibn al-\urr ad-Dárimí killed him.
7) Abú Bilál Mirdás ibn Udayyah at-Tamímí: was killed in encounter with `Abbás ibn Akh_ar al-Máziní.
8) Shawdhab al-Khárijí al-Yashkurí: was killed during encounter with Sa`íd ibn `Amr al-\arashí.
9) \awtharah ibn Wadá` al-Asadí: was killed at the hands of a man of Banú ^ayyi'
10) al-Mustawrid ibn `Ullafah at-Taymí: was killed by Ma`qil ibn Qays ar-Riyá<í in the reign of Mu`áwiyah.
11) Shabíb ibn Yazíd ash-Shaybání: died by being drowned in river.
12) `Imrán ibn al-\árith ar-Rásibí: was killed in the battle of Dúláb.
13, 14) Za<<áf a>-^á'í and Qurayb ibn Murrah al-Azdí: were killed in encounter with Banú ^á<iyah.
15) az-Zubayr ibn `Alí as-Salí>í at-Tamímí: was killed in encounter with `Attáb ibn Warqá' ar-Riyá<í.
16) `Alí ibn Bashír ibn al-Má<úz al-Yarbú`í: al-\ajjáj ibn Yúsuf ath-Thaqafí got him killed.
17) `Ubaydulláh ibn Bashír: was killed in encounter with al-Muhallab ibn Abí @ufrah in the battle of Dúláb.
18) Abú'l-Wázi` ar-Rásibí: a man in the graveyard of Banú Yashkur felled a wall on him and killed him.
19) `Abdu Rabbih a#-@aghír: was killed in encounter with al-Muhallab ibn Abí @ufrah.
20) Al-Walíd ibn ^aríf ash-Shaybání: was killed in encounter with Yazíd ibn Mazyad ash-Shaybání.
21-24) `Abdulláh ibn Ya<yá al-Kindí, al-Mukhtár ibn `Awf al-Azdí (Abú \amzah ash-Shárí), Abrahah ibn a#-@abbá< and Balj ibn `Uqbah al-Asadí: were killed by `Abd al-Malik ibn `A>iyyah as-Sa`dí in the reign of Marwán ibn Mu<ammad (the last of the Umayyad caliphs).
*****
SERMON 60
Amír al-mu'minín also said:
Do not fight(1) the Khárijites after me, because one who seeks right but does not find it, is not like one who seeks wrong and finds it.
as-Sayyid ar-Ra_í says: Amír al-mu'minín means Mu`áwiyah and his men.
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(1). The reason for stopping people from fighting the Khárijites was
that Amír al-mu'minín was clearly perceiving that after him
authority and power would devolve on people who would be ignorant of the proper
occasion of jihád, and who will make use of sword only to maintain
their sway. And there were those who excelled even Khárijites in holding
and calling Amír al-mu'minín bad. So those who are themselves
in the wrong have no right to fight others in the wrong. Again, those who
are wilfully in the wrong can be allowed to fight those who are in the wrong
by mistake. Thus, Amír al-mu'minín's words make this fact clear
that the misguidance of Khárijites was not wilful but under Satan's
influence. They mistook wrong as right and stuck to it. On the other hand,
the position of misguidance of Mu`áwiyah and his party was that they
rejected right realising it as right and appropriated wrong as the code of
their conduct fully knowing that it was wrong. Their audacity in the matter
of religion reached the stage that it can neither be regarded as a result
of misunderstanding nor can it be covered under the garb of error of judgement,
because they openly transgressed the limits of religion and paid no heed to
the Prophet's injunctions in comparison with their own view. Thus, Ibn Abi'l-Hadíd
has written (vol. 5, p. 130) that when the Prophet's companion Abu'd-Dardá'
saw utensils of gold and silver being used by Mu`áwiyah he said he
had heard the Prophet saying, "One who drinks in vessels of gold and
silver will feel flames of the fire of Hell in his stomach" whereupon
Mu`áwiyah said, "As for me, l do not find any harm in it."
Similarly, creating Ziyád ibn Abíh's blood relationship with
himself by his own opinion in total disregard of the Prophet's injunction,
abusing the descendants of the Prophet over the pulpit, transgressing the
limits of sharí`ah, shedding blood of innocent persons and placing
over Muslims (as so called Khalifáh) a vicious individual and thus
opening the way to disbelief and atheism are events that to attribute them
to any misunderstanding is like wilfully closing eyes to facts.
*****
SERMON 61
When Amír al-mu'minín was warned of being
killed by deceit, he said:
Surely, there is a strong shield of Alláh over me. When my day would come it would get away from me and hand me over to death. At that time neither an arrow would go amiss nor a wound would heal up.
*****
SERMON 62
About the transience of the world
Beware ! surely this world is a place from which protection cannot be sought except while one is in it. The action which is performed only for this world cannot secure salvation. People are tested in it through calamities. Those who have taken worldly pleasures here will be taken out from them (by death) and will be questioned about them. And whatever (good actions) they have achieved for the other world, they will get them there and stay in them. For the intelligent this world is like the shade - one moment it is spread out and extended but soon it shrinks and contracts.
*****
SERMON 63
About decline and destruction of the world
O' creatures of Alláh! Fear Alláh and anticipate your death by good actions. Purchase everlasting joy by paying transitory things - pleasures of this world. Get ready for the journey, for you are being driven, and prepare yourselves for death, since it is hovering over you. Be a people who wake up when called, and who know that this world is not their abode, and so have it changed (with the next).
Certainly, Alláh has not created you aimlessly nor left you as useless. There is nothing between anyone of you and Paradise or Hell except death that must befall him. The life that is being shortened every moment and being dismantled every hour must be regarded very short. The hidden thing namely death which is being driven (to you) by two over new phenomena, the day and the night, is certainly quick of approach. The traveller which is approaching with success or failure (namely death) deserves the best of provision. So acquire such provision from this world while you are here with which you may shield yourself tomorrow (on the Day of Judgement).
So everyone should fear Alláh, should admonish himself, should send forward his repentance and should overpower his desire, because his death is hidden from him, his desires deceive him and Satan is posted on him and he beautifies for him sin so that he may commit it and prompts him to delay repentance till his desires make him the most negligent. Piety is for the negligent person whose life itself would be a proof against him and his own days (passed in sin) would lead him to punishment.
We ask Alláh, the Glorified, that He may make us and you like one whom bounty does not mislead, whom nothing can stop from obedience of Alláh and whom shame and grief do not befall after death.
*****
SERMON 64
About Alláh's attributes
Praise be to Alláh for Whom one condition does not
proceed another so that He may be the First before being the Last or He may
be Manifest before being Hidden. Everyone called one (alone) save Him is by
virtue of being small (in number); and everyone enjoying honour other than
Him is humble. Every powerful person other than Him is weak. Every master
(owner) other than Him is slave (owned).
Every knower other than Him is seeker of knowledge. Every controller other
than Him is sometimes imbued with control and sometimes with disability. Every
listener other than Him is deaf to light voices while loud voices make him
deaf and distant voices also get away from him. Every onlooker other than
Him is blind to hidden colours and delicate bodies. Every manifest thing other
than Him is hidden, but every hidden thing other than Him is incapable of
becoming manifest.
He did not create what He created to fortify His authority nor for fear of the consequences of time, nor to seek help against the attack of an equal or a boastful partner or a hateful opponent. On the other hand all the creatures are reared by him and are His humbled slaves. He is not conditioned in anything so that it be said that He exists therein, nor is He separated from anything so as to be said that He is away from it. The creation of what He initiated or the administration of what He controls did not fatigue Him. No disability overtook Him against what He created. No misgiving ever occurred to Him in what He ordained and resolved. But His verdict is certain, His knowledge is definite, His governance is overwhelming. He is wished for at time of distress and He is feared even in bounty.
*****
SERMON 65
In some of the days of @iffín Amír al-mu'minín
said to his followers about ways of fighting
O' crowd of Muslims! Make fear of Alláh the routine of your life. Cover yourselves with peace of mind and clinch your teeth because this makes the sword slip off from the skull. Complete your armour and shake your swords in their sheathes before showing them out. Have your eyes on the enemy. Use your spears on both sides and strike (the enemy) with swords. Keep in mind that you are before Alláh and in the company of the Prophet's cousin. Repeat your attacks and feel ashamed of running away, because it is a shame for posterity and (cause of awarding you) fire on the Day of Judgement. Give your lives (to Alláh) willingly and walk towards death with ease. Beware of this great majority, and the pitched tent and aim at its centre because Satan is hiding in its cornet. He has extended his hand for assault and has kept back his foot for running away. Keep one enduring till the light of Truth dawns upon you.
While ye have the upper hand, and Alláh is with you, and never will He depreciate your deeds. (Qur'án, 47:35)
*****
SERMON 66
When after the death of the Prophet news reached Amír
al-
mu'minín about the happening in Saqífah of Baní Sá`idah,(1)
he enquired what the an#ár said. People said that they were
asking for one chief from among them and one from the others,
Amír al-mu'minín said:
Why did you not argue against them (an#ár) that the Prophet had left his will that whoever is good among an#ár should be treated well and whoever is bad he should be forgiven.
People said: "What is there against them in it?"
Amír al-mu'minín said:
"If the Government was for them there should have been no will in their favour."
Then he said:
"What did the Quraysh plead?"
People said: "They argued that they belong to the lineal tree of the Prophet.
Then Amír al-mu'minín said:
"They argued with the tree but spoiled the fruits."
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(1). From what happened in the Saqífah of Baní Sá`idah
it appears that the greatest argument of muhájirún against an#ár
and the basis of the former's success was this very point that since they
were the kith and kin of the Prophet no one else could deserve the Caliphate.
On this very ground the big crowd of an#ár became ready to lay down
their weapons before three muhájirún, and the latter succeeded
in winning the Caliphate by presenting their distinction of descent. Thus
in connection with the events of Saqífah at-^abarí writes that
when the an#ár assembled in Saqífah of Baní Sá`idah
to swear allegiance on the hand of Sa`d ibn `Ubádah, somehow Abú
Bakr, `Umar and Abú `Ubaydah ibn al-Jarrá< also got the hint
and reached there. `Umar had thought out something for this occasion and he
rose to speak but Abú Bakr stopped him, and he himself stood up. After
praise of Alláh and the immigration of the muhájirún
and their precedence in Islam he said:
They are those who worshipped Alláh first of all and accepted belief in Alláh and his Prophet's friends and his Kith and Kin. These alone therefore must deserve the Caliphate. Whoever clashes with them commits excess.
When Abu Bakr finished his speech al-\ubáb ibn al-Mundhir stood up and, turning to the an#ár, he said: "O' group of an#ár ! Do not give your reins in the hands of others. The populace is under your care. You are men of honour, wealth and tribe and gathering. If the muhájirún have precedence over you in some matters you too have precedence over them in other matters. You gave them refuge in your houses. You are the fighting arm of Islam. With your help Islam stood on its own feet. In your cities prayer of Alláh was established with freedom. Save yourselves from division and dispersion and stick to your right unitedly. If the muhájirún do not concede to your right tell them there should be one chief from us and one from them."
No sooner al-\ubáb sat down after saying this then `Umar rose and spoke thus:
This can't be that there be two rulers at one time. By Alláh, the Arabs will never agree to have you as the head of the state since the Prophet was not from amongst you. Certainly, the Arabs will not care the least objection in that the Caliphate is allowed to one in whose house Prophethood rests so that the ruler should also be from the same house. For those who dissent clear arguments can be put forth. Whoever comes in conflict with us in the matter of the authority and rulership of Mu<ammad (p.b.u.h.a.h.p.) he is leaning towards wrong, is a sinner and is falling into destruction.
After `Umar, al-\ubáb again stood up and said to the an#ár, "Look, stick to your point and do not pay heed to the views of this man or his supporters. They want to trample your right, if they do not consent turn him and them out of your cities and appropriate the Caliphate. Who else than you can deserve it more?"
When al-\ubáb finished `Umar scolded him. There was use of bad words from that side also, and the position began to worsen. On seeing this Abú `Ubaydah ibn al-Jarrá< spoke with the intention of cooling down an#ár and to win them over to his side and said:
"O' an#ár ! You are the people who supported us and helped us in every manner. Do not now change your ways and do not give up your behaviour." But the an#ár refused to change their mind. They were prepared to swear allegiance to Sa`d and people just wanted to approach him when a man of Sa`d's tribe Bashír ibn `Amr al-Khazrají stood up and said:
"No doubt we came forward for jihád, and gave support to the religion, but our aim in doing thus was to please Alláh and to obey His Prophet. It does not behove us to claim superiority and create trouble in the matter of the caliphate. Mu<ammad (p.b.u.h.a.h.p.) was from Quraysh and they have a greater right for it, and are more appropriate for it." As soon as Bashír uttered these words division occurred among the an#ár, and this was his aim, because he could not see a man of his own tribe rising so high. The muhájirún took the best advantage of this division among the an#ár, and `Umar and Abú `Ubaydah decided to swear allegiance to Abú Bakr. They had just got forward for the act when Bashír first of all put his hand on that of Abú Bakr and after that `Umar and Abú `Ubaydah swore the allegiance. Then the people of Bashír's tribe came and swore allegiance, and trampled Sa`d ibn `Ubádah under their feet.
During this time Amír al-mu'minín was occupied in the funeral bath and burial of the Prophet. When afterwards he heard about the assemblage at the Saqífah and he came to know that the muhájirún had won the score over an#ár by pleading themselves to be from the tribe of the Prophet he uttered the fine sentence that then argued on the lineal tree being one but spoiled its fruits, who are the members of his family. That is, if muhájirún's claim was acceded for being from the lineal tree of the Prophet, how can those who are the fruits of this tree be ignored? It is strange that Abú Bakr who connects with the Prophet in the seventh generation above and `Umar who connects with him in the ninth generation above may be held of the tribe and family of the Prophet and he who was his first cousin, he is refused the status of a brother.
*****
SERMON 67
When Amír al-mu'minín appointed Mu<ammad
ibn Abí Bakr (1)
Governor of Egypt and he was overpowered and killed, Amír
al-mu'minín said:
I had intended to send Háshim ibn `Utbah to Egypt and had l done so
he would have made way for the opponents nor given them time (to get hold
of him). This is without reproach to Mu<ammad ibn Abí Bakr as I
loved him and had brought him up.
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(1). Mu<ammad ibn Abí Bakr's mother was Asmá' bint `Umays whom Amír al-mu'minín married after Abú Bakr's death. Consequently, Mu<ammad lived and was brought up under the care of Amír al-mu'minín and he imbibed his ways and manners. Amír al-mu'minín too loved him much and regarded him as his son, and used to say "Mu<ammad is my son from Abú Bakr." He was born in the journey for the last <ajj (of the Prophet) and died as martyr in 38 A.H. at the age of twenty eight years.
On accession to the Caliphate Amír al-mu'minín had selected Qays ibn Sa`d ibn `Ubádah as the Governor of Egypt but circumstances so developed that he had to be removed and Mu<ammad ibn Abí Bakr had to be sent there as Governor. The policy of Qays there was that he did not want to take any serious step against the `Uthmáni group but Mu<ammad's view was different. After the lapse of a month he sent them word that in case they did not obey him their existence there would be impossible. Upon this these people organised a front against him, and engaged themselves in secret wire-pullings, but became conspicuous soon. After arbitration they started creating trouble with the slogan of vengeance. This polluted the atmosphere of Egypt. When Amír al-mu'minín came to know these deteriorated conditions he gave the governorship of Egypt to Málik ibn al-\árith al-Ashtar and sent him off there in order that he might suppress insurgent elements and save the administration from getting worse, but he could not escape the evil designs of the Umayyads and was killed by poison while on his way. Thus, the governorship of Egypt remained with Mu<ammad ibn Abí Bakr.
On this side, the performance of `Amr ibn al-`Á# in connection with the Arbitration made Mu`áwiyah recall his own promise. Consequently, he gave him six thousand combatants and set him off to attack Egypt. When Mu<ammad ibn Abí Bakr knew of the advancing force of the enemy he wrote to Amír al-mu'minín for help. Amír al-mu'minín replied that he would be soon collecting help for him but in the meantime he should mobilise his own forces. Mu<ammad mobilised four thousand men under his banner and divided them into two parts. He kept one part with himself and on the other he placed Kinánah ibn Bishr at-Tujíbí in command and ordered him to go forward to check the enemy's advance. When they settled down in camp before the enemy various parties of the enemy began attacking them but they faced them with courage and valour. At last Mu`áwiyah ibn \udayj as-Sakúní al-Kindí made an assault with full force. These people did not turn away from the enemy's swords but faced them steadfastly and fell as martyrs in action. The effect of this defeat was that Mu<ammad ibn Abí Bakr's men got frightened and deserted him. Finding himself alone Mu<ammad fled away and sought refuge in a deserted place. The enemy however got news about him through someone and traced him out when he was dying with thirst. Mu<ammad asked for water but these cruel men refused and butchered him thirsty. Then they put his body in the belly of a dead ass and burnt it.
Málik ibn Ka`b al-Ar<abí had already left Kúfah with two thousand men but before he could reach Egypt it had been occupied by the enemy.
*****
SERMON 68
Admonishing his companions about careless behaviour
Amír al-mu'minín said:
How long shall I accord you consideration that is accorded to camels with hollow hump, or to worn clothes which when stitched on one side give way on the other. Whenever a vanguard force of Syria (ash-Shám) hovers over you, everyone of you shuts his door and hides himself like the lizard in its hole or a badger it its den. By Alláh, he whom people like you support must suffer disgrace and he who throws arrows with your support is as if he throws arrows that are broken both at head and tail. By Alláh, within the courtyard you are quite numerous but under the banner you are only a few. Certainly, I know what can improve you and how your crookedness can be straightened. But I shall not improve your condition by marring myself. Alláh may disgrace your faces and destroy you. You do not understand the right as you understand the wrong and do not crush the wrong as you crush the right.
*****
SERMON 69
Spoken on the morning of the day when Amír
al-mu'minín was fatally struck with sword.
I was sitting when sleep overtook me. I saw the Prophet of Alláh appear before me, and I said: "O' Prophet of Alláh ! what crookedness and enmity I had to face from the people. " The prophet of Alláh said: "Invoke (Alláh) evil upon them," but I said, "Alláh may change them for me with better ones and change me for them with a worse one.
as-Sayyid ar-Ra_í says: "al-awad" means crookedness and "al-ladad" means enmity, and this is the most eloquent expression.
*****
SERMON 70
In condemnation of the people of Iraq
Now then, O ' people(1) of Iraq! You are like the pregnant woman who, on completion of the period of pregnancy delivers a dead child and her husband is also dead and her period of widowhood is long while only remote relation inherits her. By Alláh, I did not come to you of my own accord. I came to you by force of circumstances. I have come to know that you say `Alí speaks lie. May Alláh fight you! Against whom do I speak lie? Whether against Alláh? But I am the first to have believed in him. Whether against His Prophet? But I am the first who testified to him. Certainly not. By Alláh it was a way of expression which you failed to appreciate, and you were not capable of it. Woe to you. I am giving out these measures of nice expression free of any cost. I wish there were vessels good enough to hold them.
Certainly, you will understand it after some time. (Qur'án, 38:88)
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(1). When after Arbitration the Iraqis displayed lethargy and heartlessness in retaliating the continuous attacks of Mu`áwiyah, Amír al-mu'minín delivered this sermon abusing and admonishing them. Herein he has referred to their being deceived at @iffín and has likened them to a woman who has five qualities:
i) Firstly, she is pregnant. This implies that these people had full capability to fight, and were not like a barren woman from whom nothing is expected
ii) Secondly, she has completed the period of pregnancy. That is they had passed over all difficult stages and had approached near the final goal of victory.
iii) Thirdly, she wilfully miscarries her child. That is after coming close to victory they came down to settlement and instead of achieving the coveted goal faced disappointment.
iv) Fourthly, her period of widowhood is long. That is they fell in such a state as though they had no protector or patron and they were roaming about without any ruler.
v) Fifthly, her successors would be distant persons. That is the people of Syria who had no relationship with them would occupy their properties.
*****
SERMON 71
Herein Amír al-mu'minín tells people how to
pronounce
"a#-#alát" (to invoke Divine blessing) on the Prophet.
My Alláh, the Spreader of the surfaces (of earth) and Keeper (intact) of all skies, Creator of hearts on good and evil nature, send Thy choicest blessings and growing favours on Mu<ammad Thy servant and Thy Prophet who is the last of those who preceded (him) and an opener for what is closed, proclaimer of truth with truth, repulser of the forces of wrong and crusher of the onslaughts of misguidance. As he was burdened (with responsibility of prophethood) so he bore it standing by Thy commands, advancing towards Thy will, without shrinking of steps of weakness of determination, listening to Thy revelation, preserving Thy testament, proceeding forward in the spreading of Thy commands till he lit fire for its seeker and lighted the path for the groper in the dark.
Hearts achieved guidance through him after being ridden with troubles. He introduced clearly guiding signs and shining injunctions. He is Thy trusted trustee, the treasurer of Thy treasured knowledge, Thy witness on the Day of Judgement, Thy envoy of truth and Thy Messenger towards the people. My Alláh prepare large place for him under Thy shade and award him multiplying good by Thy bounty.
My Alláh, give height to his construction above all other constructions, heighten his position with Thee, grant perfection to his effulgence and perfect for him his light. In reward for his discharging Thy prophetship, grant him that his testimony be admitted and his speech be liked for his speech is just, and his judgements are clear-cut. My Alláh put us and him together in the pleasures of life, continuance of bounty, satisfaction of desires, enjoyment of pleasures. ease of living, peace of mind and gifts of honour.
*****
SERMON 72
Amír al-mu'minín said about Marwán ibn al-\akam at Ba#rah.
When Marwán was taken on the day of Jamal, he asked \asan and \usayn
(p.b.u.t.) to intercede on his behalf before Amír al-mu'minín.
So they spoke to Amír al-mu'minín about him and he released
him. Then they said, "O' Amír al-mu'minín he desires to
swear you allegiance" Whereupon Amír al-mu'minín said:
Did he not swear me allegiance after the killing of `Uthmán? Now I do not need his allegiance, because his is the hand of a Jew. If he swears me allegiance with his hand he would violate it after a short while. Well, he is to get power for so long as a dog licks his nose. He is the father of four rams (who will also rule). The people will face days through him and his sons.(1)
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(1). Marwán ibn al-\akam was the nephew (brother's son) and son-in-law of `Uthmán. Due to thin body and tall stature he was known with the nickname "Khay> Bá>il" (the thread of wrong). When `Abd al-Malik ibn Marwán killed `Amr ibn Sa`íd al-Ashdaq, his brother Ya<yá ibn Sa`íd said:
O' sons of Khay> Bá>il (the thread of the wrong) you have played deceit on `Amr and people like you build their houses (of authority) on deceit and treachery.
Although his father al-\akam ibn Abí al-`Á# had accepted Islam at the time of the fall of Mecca but his behaviour and activities were very painful to the Prophet. Consequently, the Prophet cursed him and his descendants and said, "Woe will befall my people from the progeny of this man." At last in view of his increasing intrigues the Prophet externed him from Medina towards the valley of Wajj (in ^a'if) and Marwán also went with him. Prophet did not thereafter allow them entry in Medina all his life. Abú Bakr and `Umar did likewise, but `Uthmán sent for both of them during his reign, and raised Marwán to such height as though the reins of caliphate rested in his hands. Thereafter his circumstances became so favourable that on the death of Mu`áwiyah ibn Yazíd he became the Caliph of the Muslims. But he had just ruled only for nine months and eighteen days that death overtook him in such a way that his wife sat with the pillow on his face and did not get away till he breathed his last.
The four sons to whom Amír al-mu'minín has referred were the four sons of `Abd al-Malik ibn Marwán namely al-Walíd, Sulaymán, Yazíd and Hishám, who ascended the Caliphate one after the other and coloured the pages of history with their stories. Some commentators have regarded this reference to Marwán's own sons whose names are `Abd al-Malik, `Abd al-`Azíz, Bishr and Mu<ammad. Out of these `Abd al-Malik did become Caliph of Islam but `Abd al-`Azíz became governor of Egypt, Bishr of Iraq and Mu<ammad of al-Jazírah.
*****
SERMON 73
When the Consultative Committee (or Shúrá) decided
to swear
allegiance to `Uthmán, Amír al-mu'minín said:
You have certainly known that I am the most rightful of all others for the Caliphate. By Alláh, so long as the affairs of Muslims remain intact and there is no oppression in it save on myself I shall keep quiet seeking reward for it (from Alláh) and keeping aloof from its attractions and allurements for which you aspire.
*****
SERMON 74
When Amír al-mu'minín learnt that the Umayyads
blamed him for killing `Uthmán, he said:
Umayyads's knowledge about me did not desist them from accusing me, nor did my precedence (in accepting Islam) keep off these ignorant people from blaming me. Alláh's admonitions are more eloquent than my tongue. I am the contester against those who break away from Faith and the opposer of those who entertain doubts. Uncertainties should be placed before Qur'án, the Book of Alláh (for clarification). Certainly, people will be recompensed according to what they have in their hearts.
*****
SERMON 75
About preaching and counselling
Alláh may bless him who listens to a point of wisdom and retains it, when he is invited to the right path he approaches it, he follows a leader (by catching his waist band) and finds salvation, keeps Alláh before his eyes and fears his sins, performs actions sincerely and acts virtuously, earns treasure of heavenly rewards, avoids vice, aims at (good) objectives and reaps recompense, faces his desires and rejects (fake) hopes, makes endurance the means to his salvation and piety the provision for his death, rides on the path of honour and sticks to the highway of truth, makes good use of his time and hastens towards the end and takes with him the provision of (good) actions.
*****
SERMON 76
About Umayyads
The Banú Umayyah (Umayyads) are allowing me the inheritance of Mu<ammad (p.b.u.h.a.h.p.) bit (by bit). By Alláh, if I live I would throw them away as the butcher removes the dust from the dust-covered piece of flesh.
as-Sayyid ar-Ra_í says: In one version for "al-widhámu't-taribah" (dust covered piece of flesh) the words "at-turábu'l-wadhimah" (the soil sticking on a piece of flesh) have been shown. That is, for the adjective the qualified noun and for the qualified noun the adjective has been placed. Any by the word "layufawwiqúnani" Amír al-mu'minín implies that they allow him bit by bit just as a she-camel may be milked a little and then its young one may be made to suck milk so that it may be ready to be milked. And "al-widhám" is the plural of "wadhamah" which means the piece of stomach or of liver which falls on the ground and then the dust is removed from it.
*****
SERMON 77
Supplications of Amír al-mu'minín.
O' my Alláh! Forgive me what Thou knowest about me more than I do. If I return (to the sins) Thou return to forgiveness. My Alláh forgive me what I had promised to myself but Thou didst not find its fulfilment with me. My Alláh forgive me that with what I sought nearness to Thee with my tongue but my heart opposed and did not perform it. My Alláh forgive me winkings of the eye, vile utterances, desires of the heart and errors of speech.
*****
SERMON 78
When(1) Amír al-mu'minín decided to set out
for the battle
with the Khárijites someone said, "If you set out at this moment
then according to astrology I fear you will not be successful
in your aim," whereupon Amír al-mu'minín said:
Do you think you can tell the hour when a man goes out and no evil befall him or can warn of the time at which if one goes out harm will accrue? Whoever testifies to this falsifies the Qur'án and becomes unmindful of Alláh in achieving his desired objective and in warding off the undesirable. You cherish saying this so that he who acts on what you say should praise you rather than Alláh because according to your misconception you have guided him about the hour in which he would secure benefit and avoid harm.
Then Amír al-mu'minín advanced towards the people and said:
O' People! Beware of learning the science of stars except that with which guidance is sought on land or sea, because it leads to divining and an astrologer is a diviner, while the diviner is like the sorcerer, the sorcerer is like the unbeliever and the unbeliever would be in Hell. Get forward in the name of Alláh.
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(1). When Amír al-mu'minín decided to march towards Nahrawán to suppress the rising of the Khárijites, `Afif ibn Qays al-Kindí said to him, "This hour is not good. If you set out at this time. then instead of victory and success you will face defeat and vanquishment." But Amír al-mu'minín paid no heed to his view and ordered the army to march that very moment. In the result the Khárijites suffered such a clear defeat that out of their nine thousand combatants only nine individuals saved their lives by running away while the rest were killed.
Amír al-mu'minín has argued about astrology being wrong or incorrect in three ways, firstly, that if the view of an astrologer is accepted as correct it would mean falsification of the Qur'án, because an astrologer claims to ascertain hidden things of the future by seeing the stars while the Qur'án says:
Say: "None (either) in the heavens or in the earth knoweth the unseen save Alláh... " (27:65)
Secondly that under his misconception the astrologer believes
that he can know his benefit or harm through knowing the future. In that case
he would be regardless of turning to Alláh and seeking His help, while
this indifference towards Alláh and self-reliance is a sort of heresy
and atheism, which puts an end to his hope in Alláh. Thirdly, that
if he succeeds in any objective, he would regard this success to be the result
of his knowledge of astrology, as a result of which he would praise himself
rather than Alláh, and will expect that whomever he guides in this
manner he too should be grateful to him rather than to Alláh . These
points do not apply to astrology to the extent it may be believed that the
astrological findings are in the nature of effect of medicines which are subject
to alteration at the will of Alláh. The competence achieved by most
of our religious scholars in astrology is correct in this very ground that
they did not regard its findings as
final.
*****
SERMON 79
After the Battle of Jamal,(1) Concerning Women
and Their Short comings.
O' ye peoples! Women are deficient in Faith, deficient in shares and deficient in intelligence. As regards the deficiency in their Faith, it is their abstention from prayers and fasting during their menstrual period. As regards deficiency in their intelligence it is because the evidence of two women is equal to that of one man. As for the deficiency of their shares that is because of their share in inheritance being half of men. So beware of the evils of women. Be on your guard even from those of them who are (reportedly) good. Do not obey them even in good things so that they may not attract you to evils.
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(1). Amír al-mu'minín delivered this sermon after the devastation created by the Battle of Jamal. Since the devastation resulting from this battle was the outcome of blindly following a woman's command, in this sermon he has described women's physical defects and their causes and effects. Thus their first weakness is that for a few days in every month they have to abstain from prayer and fasting, and this abstention from worship is a proof of their deficiency in Faith. Although the real meaning of `ímán (belief) is heart-felt testimony and inner conviction yet metaphorically it also applies to action and character. Since actions are the reflection of Belief they are also regarded as part of Belief. Thus, it is related from Imám `Alí ibn Músá ar-Ri_á (p.b.u.t.) that:
`ímán (belief) is testimony at heart, admission by the tongue and action by the limbs.
The second weakness is that their natural propensities do not admit of full performance of their intelligence. Therefore, nature has given them the power of intelligence only in accordance with the scope of their activities which can guide them in pregnancy, delivery, child nursing, child care and house-hold affairs. On the basis of this weakness of mind and intelligence their evidence has not been accorded the status of man's evidence, as Alláh says:
. . . then call to witness two witnesses from among your men and if there not be two men then (take) a man and two women, of those ye approve of the witnesses, so that should one of the two (women) forget the (second) one of the two may remind the other... (Qur'án, 2:282)
The third weakness is that their share in inheritance is half of man's share in inheritance as the Qur'án says:
Alláh enjoineth you about your children. The male shall have the equal of the shares of two females...(4:11)
This shows woman's weakness because the reason for her share in inheritance being half is that the liability of her maintenance rests on man. When man's position is that of a maintainer and care taker the status of the weaker sex who is in need of maintenance and care-taking is evident.
After describing their natural weakness, Amír al-mu'minín points out the mischief of blindly following them and wrongly obeying them. He says that not to say of bad things but even if they say in regard to some good things it should not be done in a way that these should feel as if it is being done in pursuance of their wish, but rather in a way that they should realise that the good act has been performed because of its being good and that their pleasure or wish has nothing to do with it. If they have even the doubt that their pleasures has been kept in view in it they would slowly increase in their demands and would wish that they should be obeyed in all matters however evil, the inevitable consequence whereof will be destruction and ruin. ash-Shaykh Mu<ammad `Abduh writes about this view of Amír al-mu'minín as under:
Amír al-mu'minín has said a thing which is corroborated by experiences of centuries.
*****
SERMON 80
About the way of preaching and counselling
O' people! abstinence is to shorten desires, to thank for bounties and to keep off prohibitions. If this is possible then (at least) the prohibitions should not overpower your patience. Alláh has exhausted the excuse before you through clear, shining arguments and open, bright books.
*****
SERMON 81
About the world and its people
In what way shall I describe this world whose beginning is grief and whose end is destruction?(1) The lawful actions performed here have to be accounted for, while for the forbidden ones there is punishment. Whoever is rich here faces mischief and whoever is poor gets grief. One who hankers after it does not get it. If one keeps away from it then it advances towards him. If one sees through it, it would bestow him sight, but if one has his eye on it then it would blind him.
as-Sayyid ar-Ra_í says: If a thinker thinks over this phrase of Amír al-mu'minín "waman ab#ara bihá ba##arat'hu" ("If one sees through it, it would bestow him sight") he would find thereunder very amazing meaning and far-reaching sense whose purpose cannot be appreciated and whose aim cannot be understood particularly when he joins it with Amír al-mu'minín's phrase "waman ab#ara ilayhá a`mat'hu" ("If one, has his eye on it, them it would blind him) he would find the difference between "ab#ara bihá" and "ab#ara lahá", clear, bright, wonderful and shining.
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(1). "The beginning of the world is grief and its end is destruction." This sentence contains the same truth which the Qur'án has presented in the verse:
Indeed We have created man (to dwell) amidst hardship. (90:4)
It is true that right from the narrow womb of the mother upto the vastness of the firmament the changes of human life do not come to an end. When man first tastes life he finds himself closed in such a dark prison where he can neither move the limbs nor change the sides. When he gets rid of this confinement and steps in this world he has to pass through innumerable troubles. In the beginning he can neither speak with the tongue so as to describe his difficulty or pain nor possesses energy in the limbs so as to accomplish his needs himself. Only his suppressed sobs and flowing tears express his needs and translate his grief and sorrow. When after the lapse of this period he enters the stage of learning and instruction, then on every step voices of admonition and abuse welcome him. All the time he seems frightened and terrified. When he is relieved of this period of subjugation he finds himself surrounded by the worries of family life and livelihood, where sometimes, there is clash with comrades in profession, sometimes collision with enemies, sometimes confrontation with vicissitudes of time, sometimes attack of ailments and sometimes shock of children, till old age approaches him with the tidings of helplessness and weakness, and eventually he bids farewell to this world with mortification and grief in the heart.
Thereafter Amír al-mu'minín says about this world, that in its lawful actions there is the question of reckoning and in its forbidden acts there are hardships of punishment, as a result of which even pleasant joys also produce bitterness in his palate. If there is plenty of wealth and money in this world then man finds himself in such a whirlpool (of worries) that he loses his joy and peace of mind. But if there is want and poverty, he is ever crying for wealth. He who hankers after this world there is no limit for his desires. If one wish is fulfilled the desire for fulfilment of another wish crops up. This world is like the reflection. If you run after it then it will itself run forward but if you leave it and run away from it then it follows you. In the same way, if a person does not run after the world, the world runs after him. The implication is that if a person breaks the clutches of greed and avarice and keeps aloof from undesirable hankering after the world, he too gets (pleasures of) the world and he does not remain deprived of it. Therefore, he who surveys this world from above its surface and takes lesson from its chances and happenings, and through its variation, and alterations gains knowledge about Alláh's Might, Wisdom and Sagacity, Mercy, Clemency and Sustaining power, his eyes will gain real brightness and sight. On the other hand the person who is lost only in the colourfulness of the world and its decorations, he loses himself in the darkness of the world that is why Alláh has forbidden to view the world thus:
And strain not thine eyes unto that which We have provided (different) parties of them, (of) the splendour of the life of this world, so that We may try them in it; for the provision of thy Lord is better and more abiding. (Qur'án, 20:131)
*****
SERMON 82
This sermon is called the al-Gharrá' and it is one
of the most
wonderful sermons of Amír al-mu'minín.
Praise be to Alláh who is High above all else, and is Near (the creation) through His bounty. He is the Giver of all reward and distinction, and Dispeller of all calamities and hardships. I praise Him for His continuous mercy and His copious bounties.
I believe in Him as He is the First of all and He is Manifest. I seek guidance from Him as He is Near and is the Guide. I seek His succour as He is Mighty and Subduer. I depend upon Him as He is Sufficer and Supporter. And I stand witness that Mu<ammad (blessing of Alláh be on him and his progeny) is His slave and His Prophet. He sent him for enforcement of His commands, for exhausting His pleas and for presenting warnings (against eternal punishment).
Enjoining people to Piety
O' creatures of Alláh I advise you to have fear of Alláh Who has furnished illustrations and Who has timed for you your lives. He has given you covering of dress(1) and He has scattered for you livelihood. He has surrounded you with His knowledge. He has ordained rewards. He has bestowed upon you vast bounties and extensive gifts. He has warned you through far reaching arguments, and He has counted you by numbers. He has fixed for you ages (to live) in this place of test and house of instruction.
You are on test in this world and have to render account about it.
Caution against this world
Certainly this world is a dirty watering place and a muddy source of drinking.
Its appearance is attractive and its inside is destructive. It is a deception, a vanishing reflection and a bent pillar. When its despiser begins to like it and he who is not acquainted with it feels satisfied with it, then it raises and puts down its feet (in joy), entraps him in its trap, makes him the target of its arrows and puts round his neck the rope of death taking him to the narrow grave and fearful abode in order to show him his place of stay and the recompense of his acts. This goes on from generation to generation. Neither death stops from cutting them asunder nor do the survivors keep aloof from committing of sins.
Death and Resurrection
They are emulating each other and proceeding in groups towards the final objective and the rendezvous of death, till when matters come to a close, the world dies and resurrection draws near. Alláh(2) would take them out from the corners of the graves, the nests of birds. the dens of beasts and the centres of death. They hasten towards Him command and run towards the place fixed for their final return group by group, quiet, standing and arrayed in rows. They will be within Alláh's sight and will hear every one who would call them.
They would be having the dress of helplessness and covering of submission and indignity. (At this time) contrivances would disappear, desires would be cut, hearts would sink quietly, voices would be curbed down, sweat would choke the throat, fear would increase and ears would resound with the thundering voice of the announcer calling towards the final judgement, award of recompense, striking of punishment and paying of reward.
The limitations of life
People have been created as a proof of (His) power, have been brought up with authority, they are made to die through pangs, and placed in graves where they turn into crumbs. Then they would be resurrected one by one, awarded their recompense and would have to account for their actions, each one separately. They had been allowed time to seek deliverance, had been shown the right path and had been allowed to live and seek favours, the darkness of doubts had been removed, and they had been let free in this period of life as a training place in order to make preparation for the race on the Day of Judgement, to search for the objective with thoughtfulness, to get time necessary to secure benefits and provide for the next place of stay.
No happiness without Piety
How appropriate are these illustrations and effective admonitions provided they are received by pure hearts, open ears, firm views and sharp wits. Fear Alláh like him who listened (good advice) and bowed before it, when he committed sin he admitted it, when he felt fear he acted virtuously, when he apprehended he hastened (towards good acts), when he believed he performed virtuous acts, when he was asked to take lesson (from the happenings of this world) he did take the lesson, when he was asked to desist he abstained (from evil), when he responded to the call (of Alláh) he leaned (towards him), when he turned back (to evil) he repented, when he followed he almost imitated and when he was shown (the right path) he saw it.
Such a man was busy in search of truth and got rid (of the worldly evils) by running away. He collected provision (of good acts) for himself, purified his inner self, built for the next world, and took with himself provision for the day of his departure, keeping in view his journey, his requirement and the position of his need. He sent ahead of him for the abode of his stay (in the next world). O' creatures of Alláh, fear Alláh keeping in view the reason why He created you and be afraid of Him to the extent He has advised you to do. Make yourself deserve what He has promised you, by having confidence in the truth of His promise and entertaining fear for the Day of Judgement.
A part of the same sermon
Reminding people of Alláh's bounties
He has made for you ears to preserve what is important, eyes to have sight in place of blindness and limbs which consist of many (smaller) parts, whose curves are in proportion with the moulding of their shapes and lengths of their ages, and also bodies that are sustaining themselves and hearts that are busy in search of their food, besides other big bounties, obliging bestowings and fortresses of safety. He has fixed for you ages that are not known to you. He has retained for you remains of the past people for your instruction. Those people enjoyed themselves fully and were completely unhampered. Death overtook them before (satisfaction of) their desires, from which the hands of death separated them. They did not provide for themselves during health of their bodies, and did not take lesson during their youth.
Are these people who are in youth waiting for the backbending old age, and those enjoying fresh health waiting for ailments, and these living persons looking for the hour of death? When the hour of departure would be close and the journey at hand, with pangs of grief and trouble, suffering of sorrows and suffocation of saliva, and the time would arrive for calling relations and friends for help and changing sides on the bed. Could then the near ones stop death, or the mourning women do any good? He would rather be left alone in the graveyard confined to the narrow corner of his grave.
His skin has been pierced all over by reptiles, and his freshness has been destroyed by these tribulations. Storms have removed his traces and calamities have obliterated even his signs. Fresh bodies have turned thin and withered and bones have become rotten. The spirits are burdened with the weight of sins and have become conscious of the unknown things. But now neither the good acts can be added to nor evil acts can be atoned for by repentance. Are you not sons, fathers, brothers and relations of these dead and are not to follow their footsteps and pass by their paths? But hearts are still unmoved, heedless of guidance and moving on wrong lines, as though the addressee is someone else, and as though the correct way is to amass worldly gains.
Preparation for the Day of Judgement
And know that you have to pass over the pathway (of #irá>) where steps waver, feet slip away and there are fearful dangers at every step. O' creatures of Alláh, fear Alláh, like the fearing of wise man whom the thought (of next world) has turned away from other matters, fear (of Alláh) has afflicted his body with trouble and pain, his engagement in the night prayer has turned even his short sleep into awakening, hope (of eternal recompense) keeps him thirsty in the day, abstention has curbed his desires, and remembrance of Alláh is ever moving his tongue. He entertains fear before dangers. He avoids uneven ways in favour of clear ones. He follows the shortest route to secure his purpose, wishfulness does not twist his thinking and ambiguities do not blind his eyes. He enjoys deep sleep and passes his day happily because of the happiness of good tidings and pleasure of (eternal bounties).
He passes the pathway of this world in praiseworthy manner. He reaches the next world with virtues. He hastens (towards virtue) out of fear (for vice). He moves briskly during the short time (of life in this world). He devotes himself in seeking (eternal good), he runs away from evil. During today he is mindful of tomorrow, and keeps the future in his view. Certainly Paradise is the best reward and achievement, which hell is appropriate punishment and suffering. Alláh is the best Avenger and Helper and the Qur'án is the best argument and confronter.
Warning against Satan
I enjoin upon you fear of Alláh Who has left no excuse against what He has warned, has exhausted argument (of guidance) about the (right) path He has shown. He has warned you of the enemy that steals into hearts and stealthily speaks into ears, and thereby misguides and brings about destruction, makes (false) promises and keeps under wrong impression, he represents evil sins in attractive shape, and shows as light even serious crimes. When he has deceived his comrades and exhausted the pledge he begins to find fault with what he presented as good, and considers serious what he had shown as light, and threatens from what he had shown as safe.
Part of the same sermon dealing with creation of man
Or look at man whom Alláh has created in the dark wombs and layers of curtains from what was overflowing semen, then shapeless clot, then embryo, then suckling infant, then child and then fully grown up young man. Then He gave him heart with memory, tongue to talk and eye to see with, in order that he may take lesson (from whatever is around him) and understand it and follow the admonition and abstain from evil.
When he attained the normal growth and his structure gained its average development he fell in self-conceit and got perplexed. He drew bucketfuls of his desires, got immersed in fulfilling his wishes for pleasures of the world and his (sordid) aims. He did not fear any evil nor got frightened of any apprehension. He died infatuated with his vices. He spent his short life in rubbish pursuits. He earned no reward nor did he fulfil any obligation. Fatal illness overtook him while he was still in his enjoyments and perplexed him. He passed the night in wakefulness in the hardships of grief and pricking of pains and ailments in the presence of real brother, loving father, wailing mother, crying sister, while he himself was under maddening uneasiness, serious senselessness, fearful cries, suffocating pains, anguish of suffocating sufferings and the pangs of death.
Thereafter he was clad in the shroud while he remained quiet and thoroughly submissive to others. Then he was placed on planks in such a state that he had been down-trodden by hardships and thinned by ailments. The crowd of young men and helping brothers carried him to his house of loneliness where all connections of visitors are severed. Thereafter those who accompanied him went away and those who were wailing for him returned and then he was made to sit in his grave for terrifying questioning and slippery examination. The great calamity of that place is the hot water and entry into Hell, flames of eternal Fire and intensity of blazes. There is no resting period, no gap for ease, no power to intervene, no death to bring about solace and no sleep to make him forget pain. He rather lies under several kinds of deaths and moment-to-moment punishment. We seek refuge with Alláh.
The lesson to be learnt from those who have passed away
O' creatures of Alláh! where are those who were allowed (long) ages to live and they enjoyed bounty. They were taught and they learnt; they were given time and they passed it in vain; they were kept healthy and they forgot (their duty). They were allowed long period (of life), were handsomely provided, were warned of grievous punishment and were promised big rewards. You should avoid sins that lead to destruction and vices that attract wrath (of Alláh).
O' people who possess eyes and ears and health and wealth! Is there any place of protection, any shelter of safety, or asylum or haven, or occasion to run away or to come back (to this world)? If not, "how are you then turned away" (Qur'án, 6:95; 10:34; 35:3; 40:62) and wither are you averting? By what things have you been deceived? Certainly, the share of every one of you from this earth is just a piece of land equal to his own stature and size where he would lie on his cheeks covered with dust. The present is an opportune moment for acting.
O' creatures of Alláh, since the neck is free from the loop, and spirit is also unfettered, now you have time for seeking guidance: you are in ease of body; you can assemble in crowds, the rest of life is before you; you have opportunity of acting by will; there is opportunity for repentance, and peaceful circumstances. (But you should act) before you are overtaken by narrow circumstances and distress, or fear and weakness, before the approach of the awaited death and before seizure by the Almighty, the Powerful.
as-Sayyid ar-Ra_í says: It is related that when Amír al-mu'minín delivered this sermon people began to tremble, tears flowed from their eyes and their hearts were frightened. Some people call this sermon the Brilliant Sermon (al-Khu>batu'l-Gharrá')
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(1). Alláh has furnished every creature with natural dress, which is the means of protecting it from cold and heat. Thus, some animals are covered in feathers and some carry apparels of wool on their bodies. But the high degree of intelligence of man and the quality of shame and modesty in him demands distinction from other creatures. Consequently, to maintain this distinction he has been taught the ways of covering his body. It was this natural impulse that when Adam was made to give up his dress he began to cover his body with leaves. The Qur'án says:
So when they tested (of) the tree their shameful things got displayed unto them and they began covering themselves with leaves of the garden ... (Qu'rán, 7:22)
This was the punishment awarded for his committing what was better for him to omit. When removal of dress is punishment its putting on would be a favour, and since this is peculiar to man it has been particularly mentioned.
(2). The intention is that Alláh would resurrect all the dead, even though they had been eaten by beasts and been merged in their bodies. Its aim is to refute the view of the philosophers who hold that the resurrection of the non-existent is impossible and who do not therefore believe in the physical resurrection. Their argument briefly is that a thing which has lost existence by death cannot return to life. Consequently, after the destruction of this world the return of any of its beings to life is out of question. But this belief is not correct because dispersal of the parts does not mean its non-existence, so as to say that putting these parts together again would involve resurrection of the non-existent. On the other hand separated and dispersed parts continue to exist in some form or the other. Of course, in this connection this objection has some force that when every person is to be resurrected in his own form, then in case one person has eaten the other, then in such a case it would be impossible to resurrect either of them with his own constituent parts, since this would involve creating deficiency of parts in that who had eaten the other.
To this metaphysicians have replied that in everybody there are some constituents which are essential and others which are non-essential. The essential constituents remain constant from the beginning till end of life and suffer no change or alteration, and resurrection with regard to such constituents would not create any deficiency in the man who ate the other.
*****
SERMON 83
About `Amr ibn al-`Á#
I am surprised at the son of an-Nábighah that he says about me among the people of Syria (ash-Shám) that I am a jester and that I am engaged in frolics and fun. He said wrong and spoke sinfully. Beware, the worst speech is what is untrue. He speaks and lies. He promises and breaks the promise. He begs and sticks, but when someone begs from him he withholds miserly. He betrays the pledge and ignores kinship.
When in a battle, he commands and admonishes but only uptil the swords do not come into action. When such a moment arrives his great trick is to turn naked(1) before his adversary. By Alláh, surely the remembrance of death has kept me away from fun and play while obliviousness about the next world has prevented him from speaking truth. He has not sworn allegiance to Mu`áwiyah without purpose; but has beforehand got him to agree that he will have to pay its price, and gave him an award for forsaking religion.
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(1). Amír al-mu'minín here refers to the incident when the 'Conqueror of Egypt' `Amr ibn al-`Á# exhibited the feat of his courage by displaying his private parts. What happened was that when in the battlefield of @iffín he and Amír al-mu'minín had an encounter, he rendered himself naked in order to ward off the blow of the sword. At this Amír al-mu'minín turned his face away and spared him his life. The famous Arab poet al-Farazdaq said about it:
There is no good in warding off trouble by ignominy as was done one day by `Amr ibn al-`Á# by display of his private parts.
Even in this ignoble act `Amr ibn al-`Á# had not the credit of doing it himself, but had rather followed another one who had preceded him, because the man who first adopted this device was ^al<áh ibn Abí ^al<áh who had saved his life in the battle of U<ud by becoming naked before Amír al-mu'minín, and so he showed this way to the others. Thus, besides `Amr ibn al-`Á# this trick was played by Busr ibn Abí Ar>át also to save himself from the sword of Amír al-mu'minín. When after the performance of this notable deed Busr went to Mu`áwiyah the latter recalled `Amr ibn al-`Á#'s act as precedent in order to remove this man's shamefulness and said, "O' Busr, no matter. There is nothing to feel shameful about it in view of `Amr ibn al-`Á#'s precedent before you."
*****
SERMON 84
About the perfection of Alláh and counselling
I stand witness that there is no god but Alláh, He is One and there is no partner with Him. He is the First, such that nothing was before Him. He is the Last, such that there is not limit for Him. Imagination cannot catch any of His qualities. Hearts cannot entertain belief about His nature. Analysis and division cannot be applied to Him. Eyes and hearts cannot compare Him.
A part of the same sermon
O' creatures of Alláh! take lesson from useful items of instruction and shining indications. Be cautioned by effective items of warning. Get benefit from preaching and admonition. It is as though the claws of death are pressed in you, the connection of hope and desires has been cut asunder, hard affairs have befallen you and your march is towards the place where everyone has to go, namely death. Hence, "with every person there is a driver and a witness" (Qur'án, 50:21). The driver drives him towards resurrection while the witness furnishes evidence about his deeds.
A part of the same sermon (about Paradise)
In Paradise there are high classes and different places of stay. Its boundary never ends. He who stays in it will never depart from it. He who is endowed with everlasting abode in it will not get old, and its resident will not face want.
*****
SERMON 85
About getting ready for the next world and
following Alláh's commandments
Alláh knows hidden matters and is aware of inner feelings. He encompasses everything. He has control over everything and power over everything. Everyone of you should do whatever he has to do during his days of life before the approach of death, in his leisure before his occupation, and during the breathing of his breath before it is overtaken by suffocation, should provide for himself and his journey and should collect provision from his place of halt for his place of stay.
So remember Alláh, O' people, about what He has asked you in His Book to take care of, and about His rights that He has entrusted to you. Verily, Alláh has not created you in vain nor left you unbridled nor left you alone in ignorance and gloom. He has defined what you should leave behind. taught you your acts, ordained your death, sent down to you. "the Book (Qur'án) explaining everything" (Qur'án, 16:89) and made His Prophet live among you for a long time till He completed for him and for you the message sent through the Qur'án namely the religion liked by Him, and clarified through him His good acts and evil acts, His prohibitions and His commands.
He placed before you His arguments and exhausted his excuses upon you. He put forth to you His promises and warned you of severe retribution. You should therefore make full atonement during your remaining days and let yourselves practice endurance in these days. These days are fewer as against the many days during which you have shown obliviousness and heedlessness towards admonition. Do not allow time to yourselves because it will put you on the path of wrong-doers and do not be easy-going because this will push you towards sinfulness.
O' creatures of Alláh! the best adviser for himself is he who is the most obedient to Alláh, and the most deceiving for himself is he who is the most disobedient to Alláh. Deceived is he who deceived his own self. Enviable is he whose Faith is safe. Fortunate is he who takes lesson from others, while unfortunate is he who fell victim to his desires. You should know that even the smallest hypocrisy is like believing in more than one God, and keeping company of people who follow their desires is the key to obliviousness from religion, and is the seat of Satan.
Be on your guard against falsehood because it is contrary to Faith. A truthful person is on the height of salvation and dignity, while the liar is on the edge of ignominy and degradation. Do not be jealous because jealousy eats away Faith just as fire eats away dried wood. Do not bear malice because, it is a scraper (of virtues). And know that desires make wit forgetful and make memory oblivious. You should falsify desire because it is a deception, and he who has desires is in deceit.
*****
SERMON 86
The Qualities of a faithful believer
O' creatures of Alláh! the most beloved of Alláh is he whom Alláh has given power (to act) against his passions, so that his inner side is (submerged in) grief and the outer side is covered with fear. The lamp of guidance is burning in his heart. He has provided entertainment for the day that is to befall him. He regards what is distant to be near himself and takes the hard to be light. He looks at and perceives; he remembers (Alláh) and enhances (the tempo of his) actions. He drinks sweet water to whose source his way has been made easy. So he drinks to satisfaction and takes the level path. He has put off the clothes of desires and got rid of worries except one worry peculiar to him. He is safe from misguidance and the company of people who follow their passions. He has become the key to the doors of guidance, and the lock for the doors of destruction.
He has seen his way and is walking on it. He knows his pillar (of guidance) and has crossed over his deep water. He has caught hold of the most reliable supports and the strongest ropes. He is on that level of conviction which is like the brightness of the sun. He has set himself for Alláh, the Glorified, for performance of the most sublime acts of facing all that befalls him and taking every step needed for it. He is the lamp in darkness. He is the dispeller of all blindness, key to the obscure, remover of complexities, and a guide in vast deserts. When he speaks he makes you understand whereas when he remains silent then it is safe to do so. He did everything only for Alláh and so Alláh also made him His own. Consequently, he is like the mines of His faith and as a stump in His earth. He has enjoined upon himself (to follow) justice.
The first step of his justice is the rejection of desires from his heart. He describes right and acts according to it. There is no good which he has not aimed at nor any likely place (of virtue) of the Qur'án. Therefore the Qur'án is his guide and leader. He gets down when the Qur'án puts down his weight and he settles where the Qur'án settles him down.
The Characteristics of an unfaithful believer
While the other (kind of) man is he who calls himself learned but he is not so. He has gleaned ignorance from the ignorant and misguidance from the misguided. He has set for the people a trap (made) of the ropes of deceit and untrue speech. He takes the Qur'án according to his own views and right after his passions. He makes people feel safe from big sins and takes light the serious crimes. He says that he is waiting for (clarification of) doubts but he remains plunged therein, and that he keeps aloof from innovations but actually he is immersed in them. His shape is that of a man, but his heart is that of a beast. He does not know the door of guidance to follow nor the door of misguidance to keep aloof therefrom. These are living dead bodies.
About the Descendants (`Itrah) of the Holy Prophet
"So wither are you going to" (Qur'án, 81:26) and "how are you then turned away?" (Qur'án, 6:95; 10:34; 35:3; 40:62). Ensigns (of guidance) are standing, indications (of virtue) are clear, and the minarets (of light) have been fixed. Where are you being taken astray and how are you groping while you have among you the descendants of the Prophet? They are the reins of Right, ensigns of Faith and tongues of truth. Accord to them the same good position as you accord to the Qur'án, and come to them (for quenching the thirst of guidance) as the thirsty camels approach the water spring.
O' people take this saying(1) of the last of the Prophets that he who dies from among us is not dead, and he who decays (after dying) from among us does not really decay. Do not say what you do not understand, because most of the Right is in what you deny. Accept the argument of one against whom you have no argument. It is I. Did I not act before you on the greater thaqal (ath-thaqal al-akbar, i.e. the Qur'án) and did I not retain among you the smaller thaqal (ath-thaqal-al-a#ghar, i.e. the descendants of the Prophet).(2) I fixed among you the standard of faith, and I taught you the limits of lawful and unlawful. I clothed you with the garments of safety with my justice and spread for you (the carpet of) virtue by my word and deed.
I showed you high manners through myself. Do not exercise your imagination about what the eye cannot see or the mind cannot conceive.
A part of the same sermon, about Banú Umayyah
Till people begin thinking that the world is attached to the Umayyads, would be showering its benefits on them, and lead them to its clear spring for watering, and that their whip and sword will not be removed from the people. Whoever thinks so is wrong. There are rather a few drops from the joys of life which they would suck for a while and then vomit out the whole of it.
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(1). This saying of the Prophet is a definite proof of the view that the life of any one from among the Ahlu'l-bayt (Household of the Holy Prophet) does not come to an end and that apparent death makes no difference in their sense of living, although human intelligence is unable to comprehend the conditions and happenings of that life. There are many truths beyond this world of senses which human mind cannot yet understand. Who can say how in the narrow corner of the grave where it is not possible even to breathe, replies will be given to the questions of the angels Munkar and Nakír? Similarly, what is the meaning of life of the martyrs in the cause of Alláh, who have neither sense nor motion, can neither see nor hear? Although to us they appear to be dead, yet the Qur'án testifies to their life.
And say not of those who are slain in the path of Alláh that they are dead; Nay, (they are) living, but ye perceive not. (2:154)
At another place it says about their life:
Reckon not those who are slain in the way of Alláh, to be dead; Nay!
alive they are with their Lord being sustained. (3:169)
When restriction has been placed on mind and tongue even in respect of the common martyrs that they should not be called dead nor considered dead, how would not those individuals whose necks were reserved for sword and palate for poison be living for all times to come.
About their bodies Amír al-mu'minín has said that by passage of time no signs of ageing or decay occur in them, but they remain in the same state in which they fell as martyrs. There should be nothing strange in it because dead bodies preserved through material means still exist. When it is possible to do so through material means will it be out of the Power of the Omnipotent Creator to preserve against change and decay the bodies of those upon whom He has bestowed the sense of everlasting life? Thus about the martyrs of Badr, the Holy Prophet said:
Shroud them even with their wounds and flowing blood because when they would rise on the Day of Judgement blood would be pushing out of their throats .
(2). "ath-thaqal al-akbar" implies the Qur'án and "ath-thaqal al-a#ghar" means Ahlu'l-bayt (the Household of the Holy Prophet) as in the Prophet's saying: "Verily, I am leaving among you (the) two precious things (of high estimation and of care)," the reference is to Qur'án and Ahlu'l-bayt. There are several reasons for using this word Firstly, "thaqal" means the kit of a traveller, and since the kit is much in need, it is protected carefully. Secondly, it means a precious thing; and since this is of great importance, one is bound to follow the injunctions of the Qur'án and the actions of Ahlu'l-bayt. So they have been called 'precious things'. Since Alláh has made arrangements for the protection of the Qur'án and Ahlu'l-bayt till doomsday so they have been called "thaqalayn" . So the Prophet before leaving this world for the next, declared them to be his valuable possessions and ordered people to preserve them. Thirdly, then have been called "Thaqalayn" (precious things) in view of their purity and high value. Thus Ibn \ajar al-Haytamí writes:
The Prophet has called the Qur'án and his Descendants as "thaqalayn" (two precious things) because "thaqal" means a pure, chaste and preserved thing, and either of these two were really so, each of them is the treasure of Divine knowledge and a source of scholarly secrets and religious commandments. For that reason the Prophet desired the people to follow them and to stick to them and to secure knowledge from them. Among them the most deserving of attachment is the Imám and Scholar of the family of the Prophet namely `Alí ibn Abí ^álib (Alláh may honour his face) because of his great insight and copiousness of knowledge which we have already described. (a#-@awa`iq al-mu<riqah, p. 90)
Since the Prophet has with regard to apparent implication
attributed the Qur'án to Alláh and the descendants to himself,
therefore in keeping with the natural status the Qur'án has been called
the bigger weight while the descendants, the smaller weight. Otherwise from
the point of view of being followed both are equal and from the point of view
of utility in the development of character there can be no question in the
status of the speaking party (the Ahlu'l-bayt) being higher than the silent
one (the
Qur'án).
*****
SERMON 87
About the division of the community into factions
So now, certainly, Alláh did not break the neck of any unruly tyrant in this world except after allowing him time and opportunity and did not join the broken bone of any people (ummah) until He did not inflict calamity and distress upon them. Even less than what sufferings and misfortunes have yet to fall upon you or have already befallen you are enough for giving lessons. Every man with a heart is not intelligent, every ear does not listen and every eye does not see.
I wonder, and there is no reason why I should not wonder, about the faults of these groups who have introduced alterations in their religious pleas, who do not move on the footsteps of their Prophet nor follow the actions of the vicegerent. They do not believe in the unknown and do not avoid the evil. They act on the doubts and tread in (the way of) their passions. For them good is whatever they consider good and evil is whatever they consider evil. Their reliance for resolving distresses is on themselves. Their confidence in regard to dubious matters is on their own opinions as if every one of them is the Leader (Imám) of himself. Whatever he has decided himself he considers it to have been taken through reliable sources and strong factors.
*****
SERMON 88
About the Holy Prophet
Alláh sent the Prophet when the mission of other Prophets had stopped and the peoples were in slumber for a long time. Evils were raising heads, all matters were under disruption and in flames of wars, while the world was devoid of brightness, and full of open deceitfulness. Its leaves had turned yellow and there was absence of hope about its fruits. While water had gone underground. The minarets of guidance had disappeared and signs of destruction had appeared. It was stern to its people and frowned in the face of its seeker. Its fruit was vice and its food was carcass. Its inner dress was fear and outer cover was sword.
So take lesson, O' creatures of Alláh, and recall that (evil doing) with which your fathers and brothers are entangled, and for which they have to account. By my life, your time is not much behind theirs, nor have long periods or centuries lapsed between you and them, nor are you much distant from when you were in their loins.
By Alláh, whatever the Prophet told them, I am here telling you the same and whatever you hear today is not different from what they heard yesterday. The eyes that were opened for them and the hearts that were made for them at that time, just the same have been given to you at this time. By Alláh, you have not been told anything that they did not know and you have not been given anything which they were deprived. Certainly you have been afflicted by a calamity (which is like a she-camel) whose nose-string is moving about and whose strap is loose So in whatever condition these deceitful people are should not deceive you, because it is just a long shadow whose term is fixed.
*****
SERMON 89
Alláh's attributes and some advice
Praise be to Alláh who is well-known without being seen, Who creates without pondering over, Who has ever been existent when there was no sky with domes, nor curtains with lofty doors, nor gloomy night, nor peaceful ocean, nor mountains with broad pathways, nor curved mountain roads, nor earth of spread floors, nor self-reliant creatures. He is the Originator of creation and their Master. He is the God of the creation and its feeder. The sun and the moon are steadily moving in pursuit of His will. They make every fresh thing old and every distant thing near.
He distributed their sustenance and has counted their deeds and acts, the number of their breaths, their concealed looks, and whatever is hidden in their bosoms. He knows their places of stay and places of last resort in the loins and wombs till they reach their end.
His punishment on enemies is harsh despite the extent of His Mercy, and His compassion on His friends is vast despite His harsh punishment. He overpowers one who wants to overcome Him, and destroys one who clashes with Him. He disgraces one who opposes Him and gains sway over one who bears Him hostility. He is sufficient for one who relies on Him. He gives one who asks Him. He repays one who lends to Him. He rewards one who thanks Him.
O' creatures of Alláh, weigh yourselves before you are weighed and assess yourselves before you are assessed. Breathe before suffocation of the throat. Be submissive before you are harshly driven. Know that if one does not help himself in acting as his own adviser and warner then no one else can (effectively) be his adviser or warner.
*****
SERMON 90
This sermon is known as the Sermon of Skeletons(1) (Khu>batu'l-Ashbá<) and it holds one of the highest positions among the sermons of Amír al-mu'minín. Mas`adah ibn @adaqah has related from al-Imám Ja`far ibn Mu<ammad a#-@ádiq (p.b.u.t.) saying: "Amír al-mu'minín delivered this sermon from the pulpit of (the mosque of) Kúfah when someone asked him, 'O' Amír al-mu'minín! describe Alláh for us in such a way that we may imagine that we see Him with eyes so that our love and knowledge may increase about Him.' Amír al-mu'minín became angry at this (request of the questioner) and ordered the Muslims to gather in the mosque. So many Muslims gathered in the mosque that the place was over-crowded. Then Amír al-mu'minín ascended the pulpit while he was still in a state of anger and his colour was changed. After he had praised Alláh and extolled Him and sought His blessings on the Prophet he said:
Description of Alláh
Praise be to Alláh whom refusal to give away and stinginess do not make rich and Whom munificence and generosity do not make poor, although everyone who gives away loses (to that extent) except He, and every miser is blamed for his niggardliness. He obliges through beneficial bounties and plentiful gifts and grants. The whole creation is His dependants (in sustenance)(2). He has guaranteed their livelihood and ordained their sustenance. He has prepared the way for those who turn to Him and those who seek what is with Him. He is as generous about what He is asked as He is about that for which He is not asked. He is the First for whom there was no 'before' so that there could be anything before Him. He is the Last for whom there is no 'after' so that there could be anything after Him. He prevents the pupils of the eyes from seeing Him or perceiving Him. Time does not change over Him, so as to admit of any change of condition about Him. He is not in any place so as to allow Him movement (from one place to another).
If He gives away all that the mines of the mountains emit out or the gold, silver, pearls and cuttings of coral which the shells of the ocean vomit out, it would not affect his munificence, nor diminish the extent of what He has. (In fact) He would still have such treasures of bounty as would not decrease by the demands of the creatures, because He is that generous Being Whom the begging of beggars cannot make poor nor the pertinacity of beseechers make miser.
Attributes of Alláh as described in the Holy Qur'án
Then look on questioner, be confined to those of His attributes which the Qur'án had described and seek light from the effulgence of its guidance. Leave to Alláh that knowledge which Satan has prompted you to seek and which neither the Qur'án enjoins you to seek nor is there any trace of it in the actions or sayings of the Prophet and other leaders (A`immah) of guidance. This is the extreme limit of Alláh's claim upon you. Know that firm in knowledge are those who refrain from opening the curtains that lie against the unknown, and their acknowledgement of ignorance about the details of the hidden unknown prevents them from further probe. Alláh praises them for their admission that they are unable to get knowledge not allowed to them. They do not go deep into the discussion of what is not enjoined upon them about knowing Him and they call it firmness. Be content with this and do not limit the Greatness of Alláh after the measure of your own intelligence, of else you would be among the destroyed ones.
He is Powerful, such that when imagination shoots its arrows to comprehend the extremity of His power, and mind, making itself free of the dangers of evil thoughts, tries to find Him in the depth of His realm, and hearts long to grasp realities of His attributes and openings of intelligence penetrate beyond description in order to secure knowledge about His Being, crossing the dark pitfalls of the unknown and concentrating towards Him He would turn them back. They would return defeated admitting that the reality of His knowledge cannot be comprehended by such random efforts, nor can an iota of the sublimity of His Honour enter the understanding of thinkers.
About Alláh's creation
He originated the creation without any example which He could follow and without any specimen prepared by any known creator that was before Him. He showed us the realm of His Might, and such wonders which speak of His Wisdom. The confession of the created things that their existence owes itself to Him made us realise that argument has been furnished about knowing Him (so that there is no excuse against it). The signs of His creative power and standard of His wisdom are fixed in the wonderful things He has created. Whatever He has created is an argument in His favour and a guide towards Him. Even a silent thing is a guide towards Him as though it speaks, and its guidance towards the Creator is clear.
(O' Alláh) I stand witness that he who likens Thee with the separateness of the limbs or with the joining of the extremities of his body did not acquaint his inner self with knowledge about Thee, and his heart did not secure conviction to the effect that there is no partner for Thee. It is as though he has no heard the (wrongful) followers disclaiming their false gods by sayings "By Alláh, we were certainly in manifest error when we equalled you with the Lord of the worlds." (Qur'án, 26:97-98). They are wrong who liken Thee to their idols, and dress Thee with apparel of the creatures by their imagination, attribute to Thee parts of body by their own thinking and consider Thee after the creatures of various types, through the working of their intelligence. I stand witness that whoever equated Thee with anything out of Thy creation took a match for Thee, and whoever takes a match for Thee is an unbeliever, according to what is stated in Thy unambiguous verses and indicated by the evidence of Thy clear arguments. (I also stand witness that) Thou art that Alláh who cannot be confined in (the fetters of) intelligence so as to admit change of condition by entering its imagination nor in the shackles of mind so as to become limited and an object of alterations.
A part of the same sermon
About the greatest perfection in Alláh's creation
He has fixed limits for every thing He has created and made the limits firm, and He has fixed its working and made the working delicate. He has fixed its direction and it does not transgress the limits of its position nor fall short of reaching the end of its aim. It did not disobey when it was commanded to move at His will; and how could it do so when all matters are governed by His will. He is the Producer of varieties of things without exercise of imagination, without the urge of an impulse, hidden in Him, without (the benefit of) any experiment taken from the vicissitudes of time and without any partner who might have assisted Him in creating wonderful things.
Thus the creation was completed by His order and it bowed to His obedience and responded to His call. The laziness of any slug or the inertness of any excuse-finder did not prevent it from doing so. So He straightened the curves of the things and fixed their limits. With His power He created coherence in their contradictory parts and joined together the factors of similarity. Then He separated them in varieties which differ in limits, quantities, properties and shapes. All this is new creation. He made them firm and shaped them according as He wished and invented them.
A part of the same sermon, containing description of the sky
He has arranged the depressions and elevations of the openings of the sky. He has joined the breadths of its breaches, and has joined them with one another. He has made easy the approach to its heights for those (angels) who come down with His commands and those (angels) who go up with the deeds of the creatures. He called it when it was yet (in the form of) vapour. At once the links of its joints joined up. Then Alláh opened up its closed door and put the sentinels of meteors at its holes, and held them with His hands (i.e. power) from falling into the vastness of air.
He commanded it to remain stationary in obedience to His commands. He made its sun the bright indication for its day, and moon the gloomy indication for its night. He then put them in motion in their orbits and ordained their (pace of) movement in the stages of their paths in order to distinguish with their help between night and day, and in order that the reckoning of years and calculations may be known by their fixed movements. Then He hung in its vastness its sky and put therein its decoration consisting of small bright pearls and lamp-like stars. He shot at the over-hearers arrows of bright meteors. He put them in motion on their appointed routine and made them into fixed stars, moving stars, descending stars, ascending stars, ominous stars and lucky stars.
A part of the same sermon, containing description of Angels
Then Alláh, the Glorified, created for inhabiting of His skies and populating the higher strata of his realm new (variety of) creatures namely the angels. With them He filled the openings of its cavities and populated with them the vastness of it circumference. In between the openings of these cavities there resounds the voices of angels glorifying Him in the enclosures of sublimity, (behind) curtains of concealment and in veils of His Greatness. And behind this resounding which deafens the ears there is the effulgence of light which defies the approach of sight to it, and consequently the sight stands, disappointed at its limitation.
He created them in different shapes and with diverse characteristics. They have wings. They glorify the sublimity of His Honour. They do not appropriate to themselves His skill that shows itself in creation. Nor do they claim they create anything in which He is unparalleled. "But they are rather honoured creatures who do not take precedence over Him in uttering anything, and they act according to His command." (Qur'án, 21: 26-27). He has made them the trustees of His revelation and sent them to Prophets as holders of His injunctions and prohibitions. He has immunised them against the waviness of doubts. Consequently no one among them goes astray from the path of His will. He has helped them with the benefits of succour and has covered their hearts with humility and peace. He has opened for them doors of submission to His Glories. He has fixed for them bright minarets as signs of His Oneness. The weights of sins do not burden them and the rotation of nights and days does not make them move. Doubts do not attack with arrows the firmness of their faith. Misgivings do not assault the bases of their beliefs. The spark of malice does not ignite among them. Amazement does not tarnish what knowledge of Him their hearts possess, or His greatness and awe of His glory that resides in their bosoms. Evil thoughts do not lean towards them to affect their imagination with their own rust.
Among them are those who are in the frame of heavy clouds, or in the height of lofty mountains, or in the gloom of over-powering darkness. And there are those whose feet have pierced the lowest boundaries of the earth. These feet are like white ensigns which have gone forth into the vast expanse of wind. Under them blows the light wind which retains them upto its last end.
Occupation in His worship has made them carefree, and realities of Faith have served as a link between them and His knowledge. Their belief in Him has made them concentrate on Him. They long from Him not from others. They have tasted the sweetness of His knowledge and have drunk from the satiating cup of His love. The roots of His fear have been implanted in the depth of their hearts. Consequently they have bent their straight backs through His worship. The length of the humility, and extreme nearness has not removed from them the rope of their fear.
They do not entertain pride so as to make much of their acts. Their humility before the glory of Alláh does not allow them to esteem their own virtues. Languor does not affect them despite their long affliction. Their longings (for Him) do not lessen so that they might turn away from hope in (Alláh) their Sustainer. The tips of their tongues do not get dry by constant prayers (to Alláh). Engagements (in other matters) do not betake them so as to turn their (loud) voices for Him into faint ones. Their shoulders do not get displaced in the postures of worship. They do not move their necks (this and that way) for comfort in disobedience of His command. Follies of negligence do not act against their determination to strive, and the deceptions of desires do not overcome their courage.
They regard the Master of the Throne (Alláh) as the store for the day of their need. Because of their love (for Him) they turn to Him even when others turn to the creatures. They do not reach the ending limit of His worship. Their passionate fondness for His worship does not turn them except to the springs of their own hearts, springs which are never devoid of His hope and His fear. Fear (of Alláh) never leaves them so that they might slacken in their efforts, nor have temptations entrapped them so that they might prefer this light search over their (serious) effort.
They do not consider their past (virtuous) deeds as big, for if they had considered them big then fear would have wiped away hopes from their hearts. They did not differ (among themselves) about their Sustainer as a result of Satan's control over them. The vice of separation from one another did not disperse them. Rancour and mutual malice did not overpower them. Ways of wavering did not divide them. Differences of degree of courage did not render them into divisions. Thus they are devotees of faith. Neither crookedness (of mind), nor excess, nor lethargy nor languor breaks them from its rope. There is not the thinnest point in the skies but there is an angel over it in prostration (before Alláh) or (busy) in quick performance (of His commands). By long worship of their Sustainer they increase their knowledge, and the honour of their Sustainer increases in their hearts.
A part of the same sermon, in description
of earth and its spreading on water
Alláh spread the earth on stormy and tumultuous waves and the depths of swollen seas, where waves clashed with each other and high surges leapt over one another. They emitted foam like the he-camel at the time of sexual excitement. So the tumult of the stormy water was subdued by the weight of the earth, when the earth pressed it with its chest its shooting agitation eased, and when the earth rolled on it with its shoulder bones the water meekly submitted. Thus after the tumult of its surges it became tame and overpowered, and an obedient prisoner of the shackles of disgrace, while the earth spread itself and became solid in the stormy depth of this water. (In this way) the earth put an end to the pride, self conceit, high position and superiority of the water, and muzzled the intrepidity of its flow. Consequently it stopped after its stormy flow and settled down after its tumult.
When the excitement of water subsided under the earth's sides and under the weight of the high and lofty mountains placed on its shoulders, Alláh flowed springs of water from its high tops and distributed them through plains and low places and moderated their movement by fixed rocks and high mountain tops. Then its trembling came to a standstill because of the penetration of mountains in (various) parts of its surface and their being fixed in its deep areas, and their standing on its plains. Then Alláh created vastness between the earth and firmament, and provided blowing wind for its inhabitants. Then He directed its inhabitants to spread all over its convenient places. Thereafter He did not leave alone the barren tracts of the earth where high portions lacked in water-springs and where rivers could not find their way, but created floating clouds which enliven the unproductive areas and grow vegetation.
He made a big cloud by collecting together small clouds and when water collected in it and lightning began to flash on its sides and the flash continued under the white clouds as well as the heavy ones He sent it raining heavily. The cloud was hanging towards the earth and southerly winds were squeezing it into shedding its water like a she-camel bending down for milking. When the cloud prostrated itself on the ground and delivered all the water it carried on itself Alláh grew vegetation on the plain earth and herbage on dry mountains. As a result, the earth felt pleased at being decorated with its gardens and wondered at her dress of soft vegetation and the ornaments of its blossoms. Alláh made all this the means of sustenance for the people and feed for the beasts. He has opened up highways in its expanse and has established minarets (of guidance) for those who tread on its highways.
On the Creation of Man and the sending of the Prophet
When He has spread out the earth and enforced His commands He chose Adam (peace be upon him) as the best in His creation and made him the first of all creation. He made him to reside in Paradise and arranged for his eating in it, and also indicated from what He had prohibited him. He told him that proceeding towards it meant His disobedience and endangering his own position. But Adam did what he had been refrained from, just as Alláh already knew beforehand. Consequently, Alláh sent him down after (accepting) his repentance, to populate His earth with his progeny and to serve as a proof and plea for Him among his creatures.
Even when He made Adam die He did not leave them without one who would serve among them as proof and plea for His Godhead, and serve as the link between them and His knowledge, but He provided to them the proofs through His chosen Messengers and bearers of the trust of His Message, age after age till the process came to end with our Prophet Mu<ammad - Alláh may bless him and his descendants - and His pleas and warnings reached finality.
He ordained livelihoods(3) with plenty and with paucity. He distributed them narrowly as well as profusely. He did it with justice to test whomever He desired, with prosperity or with destitution, and to test through it the gratefulness or endurance of the rich and the poor. Then He coupled plenty with misfortunes of destitution, safety with the distresses of calamities and pleasures of enjoyment with pangs of grief. He created fixed ages and made them long or short and earlier or later, and ended them up with death. He had made death capable of pulling up the ropes of ages and cutting them asunder.
He(4) knows the secrets of those who conceal them, the secret conversation of those who engage in it, the inner feelings of those who indulge in guesses, the established certainties, the inklings of the eyes, the inner contents of hearts and depths of the unknown. He also knows what can be heard only by bending the holes of the ears, the summer resorts of ants and winter abodes of the insects, resounding of the cries of wailing women and the sound of steps. He also knows the spots in the inner sheaths of leaves where fruits grow, the hiding places of beasts namely caves in mountains and valleys, the hiding holes of mosquitoes on the trunks of trees and their herbage, the sprouting points of leaves in the branches, the dripping points of semen passing through passages of loins, small rising clouds and the big giant ones, the drops of rain in the thick clouds, the particles of dust scattered by whirlwinds through their skirts, the lines erased by rain floods, the movements of insects on sand-dunes, the nests of winged creatures on the cliffs of mountains and the singing of chattering birds in the gloom of their brooding places.
And He knows whatever has been treasured by mother-of-pearls, and covered under the waves of oceans, all that which is concealed under the darkness of night and all that on which the light of day is shining, as well as all that on which sometimes darkness prevails and sometimes light shines, the trace of every footstep, the feel of every movement, the echo of every sound, the motion of every lip, the abode of every living being, the weight of every particle, the sobs of every sobbing heart, and whatever is there on the earth like fruits of trees or falling leaf, or the settling place of semen, or the congealing of blood or clot and the developing of life and embryo.
On all this He suffers no trouble, and no impediment hampers Him in the preservation of what he created nor any languor or grief hinders Him from the enforcement of commands and management of the creatures. His knowledge penetrates through them and they are within His counting. His justice extends to all of them and His bounty encompasses them despite their falling short of what is due to Him.
O' my Alláh! thou deservest handsome description and the highest esteem. If wish is directed towards Thee, Thou art the best to be wished for. If hope is reposed in Thee, Thou art the Most Honoured to be hoped from. O' my Alláh! Thou hast bestowed on me such power that I do not praise any one other than Thee, and I do not eulogise any one save Thee. I do not direct my praise towards others who are sources of disappointment and centres of misgivings. Thou hast kept away my tongue from the praises of human beings and eulogies of the created and the sustained. O' my Alláh! every praiser has on whom he praises the right of reward and recompense. Certainly, I have turned to Thee with my eye at the treasures of Thy Mercy and stores of forgiveness.
O' my Alláh! here stands one who has singled Thee with Oneness that is Thy due and has not regarded any one deserving of these praises and eulogies except Thee. My want towards Thee is such that nothing except Thy generosity can cure its destitution, nor provide for its need except Thy obligation and Thy generosity. So do grant us in this place Thy will and make us free from stretching hands to anyone other than Thee. "Certainly, Thou art powerful over every thing. " (Qur'án, 66:8).
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(1). The name of this sermon is the Sermon of "al-Ashbá<". "ashbá<" is the plural of shaba< which means skeleton, since it contains description of angels and other kinds of beings it has been named by this name.
The ground for being angry on the questioner was that his request was unconnected with the obligations of sharí`ah and beyond limits of human capacity.
(2). Alláh is the Guarantor of sustenance and Provider of livelihood as He says:
No creature is there crawling on the earth, but its provision rests on Alláh...(Qur'án, 11:6)
But His being guarantor means that He has provided ways for everyone to live and earn livelihood, and has allowed every one equal shares in forests, mountains, rivers, mines and in the vast earth, and has given everyone the right to make use of them. His bounties are not confined to any single person, nor is the door of His sustenance closed to any one. Thus, Alláh says:
All We do aid, these and (also) those out of the bounty of thy Lord; and the bounty of thy Lord is not confined. (Qur'án, 17:20)
If some one does not secure these things through languor or ease and sits effortless it is not possible that livelihood would reach his door. Alláh has laid the table with multifarious feeds but to get them it is necessary to extend the hand. He has deposited pearls in the bottom of the sea but it requires diving to get them out. He has filled the mountains with rubies and precious stones but they cannot be had without digging the stones. The earth contains treasures of growth but benefit cannot be drawn from them without sowing of seed. Heaps of edibles lie scattered on all four sides of the earth but they cannot be collected without the trouble of travelling. Thus, Alláh says:
... Traverse ye then its broad sides, and eat ye of His provision . . .(Qur'án, 67:15)
Alláh's providing livelihood does not mean that no effort is needed in searching livelihood or no going out of the house is required for it, and that livelihood should itself finds its way to the seeker. The meaning of His being the provider of livelihood is that He has given earth the property of growing, He has sent rain from clouds for germination, created fruits, vegetables and grains. All this is from Alláh but securing them is connected with human effort. Whoever will strive will reap the benefits of his efforts, and whoever abstains from strife would face the consequences of his idleness and laziness. Accordingly Alláh says:
And that man shall have nothing but what he striveth for. (Qur'án, 53:39)
The order of universe hinges on the maxim "Sow and reap." It is wrong to expect germination without sowing, to hope for results without effort. Limbs and faculties have been given solely to be kept active. Thus, Alláh addresses Mary and says:
And shake towards thee the trunk of the palm-tree, it will drop on thee dates fresh (and) ripe. Then eat and drink and refresh the eye... (Qur'án, 19:25-26)
Alláh provided the means for Mary's livelihood. He did not however pluck the dates from the tree and put them in her lap. This was because so far as production of food goes it is His concern. So he made the tree green, put fruits on it and ripened the fruits. But when the stage arrived for plucking them He did not intervene. He just recalled to Mary her job namely that she should now move her hand and get her food.
Again, if His providing the livelihood means that whatever
is given is given by Him and whatever is received from Him, then whatever
a man would earn and eat, and in whatever manner he would obtain it would
be permissible for him, whether he obtains it by theft, bribery, oppression
or violence, because it would mean Alláh's act and the food would be
that given by Him, wherein he would have no free will, and where anything
is out of the limits of free action there is no question of permissible or
forbidden for it, nor is there any liability to account for it. But when it
is not
actually so and there is the question of permissible and forbidden then it
should have bearing on human actions, so that it could be questioned whether
is was secured in lawful or unlawful manner. Of course, where He has not bestowed
the power of seeking the livelihood, there He has taken upon Himself the responsibility
to provide the livelihood. Consequently, He has managed for the feeding of
the embryo in the mother's womb, and it reaches him there according to its
needs and requirements. But when this very young life enters the wide world
and picks up energy to move its limbs, then it can't get its food from the
source without moving his lips (for sucking).
(3). In the management of the affairs of this world Alláh has connected the sequence with the cause of human acts as a result of which the power of action in man does not remain idle, in the same way He had made these actions dependent on His own will, so man should not rely on his own power of action and forget the Creator. This is the issue of the will between two wills in the controversy of "free will or compulsion". Just as in the entire Universe nature's universal and sovereign law is in force, in the same way the production and distribution of food also is provided in a set manner under the dual force of Divine ordainment and human effort. And this is somewhere less and somewhere more depending on the proportion of human effort and the aim of Divine ordainment. Since He is the Creator of the means of livelihood, and the powers of seeking food have also been bestowed by Him, the paucity or plenty of livelihood has been attributed to Him because He has fixed different and separate measures for livelihood keeping in view the difference in efforts and actions and the good of the creatures. Somewhere there is poverty and somewhere affluence, somewhere distress and somewhere comfort, and some one is enjoying pleasure while some one else is suffering the hardships of want.
Qur'án says:
...amplifieth He their sustenance unto whomsoever He willeth and straiteneth; Verily He knoweth all things. (Qur'án, 42:12)
In sermon 23 Amír al-mu'minín has referred to this matter and said:
The Divine command descends from the sky towards the earth with whatever is ordained for every one, whether less or more, just like rain drops.
So just as there is a fixed process and manner for the benevolence of rain namely that vapours rise from the sea with the store of water, spread over in the sky in the shape of dark clouds and then ooze the water by drops till they form themselves in regular lines. They irrigate plains as well as high lands thoroughly and proceed onwards to collect in the low areas, so that the thirsty may drink it, animals may use it and dry lands may be watered from it. In the same way Alláh has provided all the means of livelihood but His bounty follows a particular mode in which there is never a jot of deviation. Thus Alláh says:
And there is not a thing but with Us are its treasures, and We do not send it down but in a known measure. (Qur'án, 15:21)
If man's greed and avarice exceeds its bounds, then just as excess of rain ruins crops instead of growing and bringing them up, so the abundance of the article of livelihood and necessaries of life would make man oblivious of Alláh and rouse him to revolt and unruliness. Consequently, Alláh says:
And should Alláh amplify the sustenance unto his servants, they would certainly rebel in the earth, but He sendeth it down by measure as he willeth; Verily of His servants, He is All-aware, All-seeing. (Qur'án, 42:27)
If He lessens the food then just as stoppage of rain makes the land arid and kills the animals, in the same way, by closure of the means of livelihood, human society would be destroyed and so there would remain no means of living and livelihood. Alláh accordingly says:
Or who is that who can provide you with sustenance should He withhold His sustenance?...(Qur'án, 67:21)
Consequently, Alláh, the Wise the Omniscient has put the organisation for livelihood on moderate and proportionate lines, and in order to emphasise the importance of livelihood and sustenance and to keep them correlated with each other has introduced differences in the distribution of livelihood. Sometimes, this difference and unequal distribution owes itself to the difference of human effort and sometimes it is the consequence of overall arrangement of the affairs of the Universe and Divine acts of wisdom and objectives. This is because, if by poverty and want He has tested the poor in endurance and patience, in affluence and wealth there is severe test of the rich by way of thanks-giving and gratifying the rights of others, namely whether the rich person gratifies the claims of the poor and the distressed, and whether he takes care of the destitute or not. Again, where there is wealth there would also be dangers of all sorts. Sometimes there would be danger to the wealth and property and sometimes fear of poverty and want.
Consequently, there would be many persons who would be more satisfied and happy for lack of wealth. For them this destitution and want would be far better than the wealth which might snatch away their comfort and peace. Moreover sometimes this very wealth which one holds dearer than life becomes the cause of loss of one's life. Further, it has also been seen that so long as wealth was lacking character was above reproach, life was unblemished, but the moment property and wealth changed into plenty the conduct worsened, character became faulty and there appeared the vice of drink, crowd of beauties and gathering of singing and music. In such a case the absence of wealth was a blessing. However, being ignorant of Alláh's objectives, man cries out and being affected by transitory distress begins complaining but does not realise from how many vices which could have accrued owing to wealth he has remained aloof. Therefore, if wealth produces conveniences, poverty serves as a guard for the character.
(4). The eloquence with which Amír al-mu'minín has thrown light on Alláh's attributes of knowledge and the sublime words in which he has pictured the all-engrossing quality of His knowledge cannot but impress the mind of the most die-hard opponent. Thus, Ibn Abi'l-\adíd has written:
If Aristotle, who believed that Alláh is only aware of the universe and not of its particulars, had heard this speech, his heart too would have inclined, his hair would have stood on end and his thinking would have undergone a dramatic change. Do you not see the brightness, force, vehemence, sublimity, glory, seriousness and ripeness of this speech? Besides these qualities, there is sweetness, colourfulness, delicacy and smoothness in it. I have not found any utterance similar to it. Of course, if there is any utterance matching it, that can be the word of Alláh only. And there is no wonder in it, because he is an off-shoot of the same tree (of the Prophet Ibráhím, who set up the Unity of Alláh), a distributory of the same river and a reflection of the same light. (Shar< Nahj al-balághah, vol.7, pp. 23-24)
Those who regard Alláh to possess only over-all knowledge argue that since details undergo changes, to believe Him to have knowledge of the changing details would necessitate changes in His knowledge but since knowledge is the same as His Being, His Being would have to be regarded as the object of change the result of which would be that He would have to be taken as having come into existence. In this way He would lose the attribute of being from ever. This is a very deceptive fallacy because changes in the object of knowledge can lead to changes in the knower only when it is assumed that the knower does not already possess knowledge of these changes. But since all the forms of change and alteration are crystal clear before Him there is no reason that with the changes in the objects of knowledge He too should be regarded changeable, although really this change is confined to the object of knowledge and does not affect knowledge in itself.
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SERMON 91
When people decided to Swear allegiance(1) at Amír
al-mu'minín's
hand after the murder of `Uthmán, he said:
Leave me and seek some one else. We are facing a matter which has (several) faces and colours, which neither hearts can stand nor intelligence can accept. Clouds are hovering over the sky, and faces are not discernible. You should know that if I respond to you I would lead you as I know and would not care about whatever one may say or abuse. If you leave me then I am the same as you are. It is possible I would listen to and obey whomever you make in charge of your affairs. I am better for you as a counsellor than as chief.
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(1). When with the murder of `Uthmán the seat of Caliphate became vacant, Muslims began to look at `Alí (p.b.u.h.) whose peaceful conduct, adherence to principles, and politia lacumen had been witnessed by them to a great extent during this long period. Consequently, they rushed for swearing allegiance in the same way as a traveller who had lost his way and catches sight of the objective would have rushed towards it, as the historian a>-^abarí (in at-Táríkh, vol .I, pp. 3066, 3067, 3076) records:
People thronged on Amír al-mu'minín and said, "We want to swear allegiance to you and you see what troubles are befalling Islam and how we are being tried about the near ones of the Prophet."
But Amír al-mu'minín declined to accede to their request whereupon these people raised a hue and cry and began to shout loudly, "O' Abu'l-\asan, do you not witness the ruination of Islam or see the advancing flood of unruliness and mischief? Do you have no fear of Alláh?" Even then Amír al-mu'minín showed no readiness to consent because he was noticing that the effects of the atmosphere that had come into being after the Prophet had overcome hearts and minds of the people, selfishness and lust for power had become rooted in them, their thinking affected by materialism and they had become habituated to treating government as the means for securing their ends. Now they would like to materialise the Divine Caliphate too and play with it. In these circumstances it would be impossible to change the mentalities or turn the direction of temperaments. In addition to these ideas he had also seen the end in view that these people should get further time to think over so that on frustration of their material ends hereafter they should not say that the allegiance had been sworn by them under a temporary expediency and that thought had not been given to it, just as `Umar's idea was about the first Caliphate, which appears from his statement that:
Abú Bakr's Caliphate came into being without thought but Alláh saved us from its mischief. If anyone repeats such an affair you should kill him. (a#-@a<í<, al-Bukharí, vol 8, pp.210, 211; al-Musnad, A<mad ibn \anbal, vol.1, p.55; a>-^abarí, vol.1, p.l822; Ibn al-Athír, vol.2, p.327; Ibn Hishám, vol.4, pp.308-309; Ibn Kathír, vol.5, p.246)
In short, when their insistence increased beyond limits, Amír al-mu'minín delivered this sermon wherein he clarified that "If you want me for your worldly ends, then I am not ready to serve as your instrument. Leave me and select someone else who may fulfil your ends. You have seen my past life that I am not prepared to follow anything except the Qur'án and sunnah and would not give up this principle for securing power. If you select someone else I would pay regard to the laws of the state and the constitution as a peaceful citizen should do. I have not at any stage tried to disrupt the collective existence of the Muslims by inciting revolt. The same will happen now. Rather, just as keeping the common good in view I have hitherto been giving correct advice, I would not grudge doing the same. If you let me in the same position it would be better for your worldly ends, because in that case I won't have power in my hands so that I could stand in the way of your worldly affairs, and create an impediment against your hearts' wishes. However, if you are determined on swearing allegiance on my hand, bear in mind that if you frown or speak against me I would force you to tread on the path of right, and in the matter of the right I would not care for anyone. If you want to swear allegiance even at this, you can satisfy your wish."
The impression Amír al-mu'minín had formed about these people is fully corroborated by later events. Consequently, when those who had sworn allegiance with worldly motives did not succeed in their objectives they broke away and rose against his government with baseless allegations.
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SERMON 92 (l)
About the annihilation of the Khárijites, the mischief mongering of Umayyads and the vastness of his own knowledge
So now, praise and eulogy be to Alláh, O' people, I have put out the eye of revolt. No one except me advanced towards it when its gloom was swelling and its madness was intense. Ask me before you miss me,(2) because, by Alláh, who has my life in His hands, if you ask me anything between now and the Day of Judgement or about the group who would guide a hundred people and also misguide a hundred people I would tell you who is announcing its march, who is driving it in the front and who is driving it at the rear, the stages where its riding animals would stop for rest and the final place of stay, and who among them would be killed and who would die a natural death.
When I am dead, hard circumstances and distressing events would befall you, many persons in the position of asking questions would remain silent with cast down eye, while those in the position of replying would lose courage. This would be at a time when wars would descend upon you with all hardship and days would be so hard on you that you would feel them prolonged because of hardship till Alláh would give victory to those remaining virtuous among you.
When mischief come they confuse (right with wrong) and when they clear away they leave a warning. They cannot be known at the time of approach but are recognised at the time of return. They blow like the blowing of winds, striking some cities and missing others.
Beware that the worst mischief for you in my view is the mischief of Banú Umayyah, because it is blind and also creates darkness. Its sway is general but its ill effects are for particular people. He who remains clear-sighted in it would be affected by distress, and he who remains blind in it would avoid the distress. By Alláh. you will find Banú Umayyah after me worst people for yourselves, like the old unruly she-camel who bites with its mouth, beats with its fore-legs, kicks with its hind legs and refuses to be milked. They would remain over you till they would leave among you only those who benefit them or those who do not harm them. Their calamity would continue till your seeking help from them would become like the seeking of help by the slave from his master or of the follower from the leader.
Their mischief would come to you like evil eyed fear and pre-Islamic fragments, wherein there would be no minaret of guidance nor any sign (of salvation) to be seen. We Ahlu'l-bayt (the Household of the Prophet) are free from this mischief and we are not among those who would engender it. Thereafter, Alláh would dispel it from you like the removal of the skin (from flesh) through him who would humble them, drag them by necks, make them drink full cups (of hardships), not extend them anything but sword and not clothe them save with fear. At that time Quraysh would wish at the cost of the world and all its contents to find me even only once and just for the duration of the slaughter of a camel in order that I may accept from them (the whole of) that of which at present I am asking them only a part but they are not giving me.
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(1). Amír al-mu'minín delivered this sermon after the battle of Nahrawán. In it, mischief imply the battles fought in Ba#rah, @iffín and Nahrawán because their nature was different from the battles of the Prophet. There the opposite party were the unbelievers while here the confrontation was with those who had veils of Islam on their faces. So people were hesitant to fight against Muslims, and asked why they should fight with those who recited the call to the prayers and offered the prayers. Thus, Khuzaymah ibn Thábit al-An#arí did not take part in the Battle of @iffín till the falling of `Ammár ibn Yásir as martyr did not prove that the opposite party was rebellious. Similarly the presence of companions like ^al<ah and az-Zubayr who were included in the "Foretold Ten" on the side of `Á'ishah in Ba#rah, and the prayer signs on foreheads of the Khárijites in Nahrawán and their prayers and worships were creating confusion in the minds. In these circumstances only those could have the courage to rise against them were aware of the secrets of their hearts and the reality of their faith. It was the peculiar perception of Amír al-mu'minín and his spiritual courage that he rose to oppose them, and testified the saying of the Holy Prophet:
You will fight after me with the breakers of allegiance (people of Jamal), oppressors (people of Syria) and deviators (the Khárijites). (al-Mustadrak `alá a#-@a<í<ayn, al-\ákim, vol.3, p.l39,140; ad-Durr al-manthúr, vol.6, p.l8; al-Is>`áb, vol.3, p.1117; Usd al-ghábah, vol.4 pp.32,33; Táríkh Baghdád, vol.8, p.340; vol.13, pp.186,187; at-Táríkh, Ibn `Asákir, vol. 5, p. 41; at-Táríkh, Ibn Kathír, vol.7, pp.304,305,306; Majma` az-zawá'id, vol.7, p.238; vol.9, p.235; Shar< al-mawáhib, vol.3, pp.316-317; Kanz al-`ummál, vol. 6, pp.72,82,88,155,319,391,392; vol. 8, p.215)
(2). After the Holy Prophet no one save Amír al-mu'minín could utter the challenge "Ask whatever you want to." Ibn `Abd al-Barr in Jámi` bayán al-`ilm wa fa_lihi, vol.1 p.58 and in al-Istí`áb, vol.3, p.l103; Ibn al-Athír in Usd al-ghábah, vol.4, p.22; Ibn Abi'l-Hadíd in Shar< Nahj al-balághah, vol.7, p.46; as-Suyú>í in Tárikh al-Khulafá', p.171 and Ibn \ajar al-Haytamí in a#-@awa`iq al-mu<riqah, p.76 have written that "None among the companions of the Holy Prophet ever said 'Ask me whatever you want to' except `Alí ibn Abí ^álib." However, among other than the companions a few names do appear in history who did utter such a challenge, such as Ibráhím ibn Hishám al-Makhzúmí, Muqátil ibn Sulaymán, Qatádah ibn Di`ámah, `Abd ar-Ra<mán (Ibn al-Jawzí) and Mu<ammad ibn Idrís ash-Sháfi`í etc. but everyone of them had to face disgrace and was forced to take back his challenge. This challenge can be urged only by him who knows the realities of the Universe and is aware of the happenings of the future. Amír al-mu'minín, the opener of the door of the Prophet's knowledge, as he was, was the only person who was never seen being unable to answer any question on any occasion, so much so that even Caliph `Umar had to say that "I seek Alláh's protection from the difficulty for the solution of which `Alí would not be available." Similarly, the prophecies of Amír al-mu'minín made about the future proved true word by word and served as an index to his vast knowledge, whether they be about the devastation of Banú Ummayyah or the rising of the Khárijites, the wars and destruction by the Tartars or the attacks of the English, the floods of Ba#rah of the ruination of Kúfah. In short, when these events are historical realities there is no reason why this challenge of Amír al-mu'minín should be wondered at.
*****
SERMON 93
Alláh's praise and eulogy of the prophets
Exalted is Alláh Whom heights of daring cannot approach and fineness of intelligence cannot find. He is such First that there is no extremity for Him so that He be contained within it, nor is there an end for Him where would cease.
A part of the same sermon about the Prophet
Alláh kept the Prophets in deposit in the best place of deposit and made them stay in the best place of stay. He moved them in succession from distinguished fore-fathers to chaste wombs. Whenever a predecessor from among them died the follower stood up for the cause of the religion of Alláh.
About the Holy Prophet and his Descendants (`Itrah)
Until this distinction of Alláh, the Glorified, reached Mu<ammad - peace and blessing of Alláh be upon him and his descendants. Alláh brought him out from the most distinguished sources of origin and the most honourable places of planting, namely from the same (lineal) tree from which He brought forth other Prophets and from which He selected His trustees. Mu<ammad's descendants are the best descendants, his kinsmen the best of kin and his lineal tree the best of trees. It grew in esteem and rose in distinction. It has tall branches and unapproachable fruits.
He is the leader (Imám) of all who exercise fear (of Alláh) and a light for those who seek guidance. He is a lamp whose flame is burning, a meteor whose light is shining and a flint whose spark is bright. His conduct is upright, his behaviour is guiding, his speech is decisive and his decision is just. Alláh sent him after an interval from the previous Prophets when people had fallen into errors of action and ignorance. Alláh may have mercy on you.
May Alláh shower His mercy on you ! Do act according to the clear signs, because the way is straight and leads to the house of safety while you are in the place of seeking Alláh's favour, and have time and opportunity. The books (of your doings) are open and pens (of angels) are busy (to record your actions) while your bodies are healthy, tongues are free, repentance is accepted and deeds are accorded recognition.
*****
SERMON 94
About the condition of the people at the time of the Prophet's
proclamation and his actions to do with the
dissemination of his message
Alláh sent the Prophet at a time when the people were going astray in perplexity and were moving here and there in mischief. Desires had deflected them and self-conceit had swerved them. Extreme ignorance had made them foolish. They were confounded by the unsteadiness of matters and the evils of ignorance. Then the Prophet - blessing of Alláh be upon him and his descendants - did his best in giving them sincere advice, himself trod on the right path and called (them) towards wisdom and good counsel.
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SERMON 95
In eulogy of the Holy Prophet
Praise be to Alláh who is such First that nothing is before Him and such Last that there is nothing after Him. He is such Manifest that there is nothing above Him and such Hidden that there is nothing nearer than He.
A part of the same sermon about the Holy Prophet
His place of stay is the best of all places and his origin the noblest of all origins in the mines of honour and the cradles of safety. Hearts of virtuous persons have been inclined towards him and the reins of eyes have been turned towards him. Through him Alláh buried mutual rancour and put off the flames of revolt. Through him He gave them affection like brothers and separated those who were together (through unbelief). Through him He gave honour to the low and degraded honour (of unbelief). His speaking is clear and his silence is (indicative) like tongue.
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SERMON 96 (1)
Admonishing his own companions
Although Alláh gives time to the oppressor, His catch would not spare him. Alláh watches him on the passage of his way and the position of that which suffocates the throats.
By Alláh in Whose power my life lies, these people (Mu`áwiyah and his men) will overcome you not because they have a better right than you but because of their hastening towards the wrong with their leader and your slowness about my right (to be followed). People are afraid of the oppression of their rulers while I fear the oppression of my subjects.
I called you for war but you did not come. I warned you but you did not listen. I called you secretly as well as openly, but you did not respond. I gave you sincere counsel, but you did not accept it. Are you present like the absent, and slaves like masters? I recite before you points of wisdom but you turn away from them, and I advise you with far reaching advice but you disperse away from it. I rouse you for jihád against the people of revolt but before I come to the end of my speech, I see you disperse like the sons of Sabá.(2) You return to your places and deceive one another by your counsel. I straighten you in the morning but you are back to me in the evening as curved as the back of a bow. The sraightener has become weary while those to be straightened have become incorrigible.
O' those whose bodies are present but wits are absent, and whose wishes are scattered. Their rulers are on trial. Your leader obeys Alláh but you disobeyed him while the leader of the people of Syria (ash-Shám) disobeys Alláh but they obey him. By Alláh, I wish Mu`áwiyah exchanges with me like Dinars with Dirhams, so that he takes from me ten of you and gives me one from them.
O' people of Kúfah, I have experienced in you three things and two others: you are deaf in spite of having ears, dumb in spite of speaking, and blind in spite of having eyes. You are neither true supporters in combat nor dependable brothers in distress. Your hands may be soiled with earth. O' examples of those camels whose herdsman has disappeared, if they are collected together from one side they disperse from the other. By Alláh, I see you in my imagination that if war becomes intense and action is in full swing you would run away from the son of Abí ^álib like the woman who becomes naked in the front. I am certainly on clear guidance from my Lord (Alláh) and on the path of my Prophet and I am on the right path which I adhere to regularly.
About the Household of the Holy Prophet
Look at the people of the Prophet's family. Adhere to their direction. Follow their footsteps because they would never let you out of guidance, and never throw you into destruction. If they sit down, you sit down, and if they rise up you rise up. Do not go ahead of them, as you would thereby go astray and go not lag behind of them as you would thereby be ruined.
I have seen the companions of the Prophet but I do not find anyone resembling them. They began the day with dust on the hair and face (in hardship of life) and passed the night in prostration and standing in prayers. Sometimes they put down their foreheads and sometimes their cheeks. With the recollection of their resurrection it seemed as though they stood on live coal. It seemed that in between their eyes there were signs like knees of goats, resulting from long prostrations. When Alláh was mentioned their eyes flowed freely till their shirt collars were drenched. They trembled for fear of punishment and hope of reward as the tree trembles on the day of stormy wind.
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(1). In the atmosphere that had been created soon after the Prophet the Ahlu'l-bayt (members of his family) had no course except to remain secluded as a result of which world has remained ignorant of their real qualities and unacquainted with their teachings and attainments, and to belittle them and keeping them away from authority has been considered as the greatest service to Islam. If `Uthmán's open misdeeds had not given a chance to the Muslims to wake up and open their eyes there would have been no question of allegiance to Amír al-mu'minín and temporal authority would have retained the same course as it had so far followed. But all those who could be named for the purpose had no courage to come forward because of their own shortcomings while Mu`áwiyah was sitting in his capital away from the centre. In these circumstances there was none except Amír al-mu'minín who could be looked at. Consequently people's eyes hovered around him and the same common people who, following the direction of the wind, had been swearing allegiance to others jumped at him for swearing allegiance. Nevertheless, this allegiance was not on the count that they regarded his Caliphate as from Alláh and him as an Imám (Divine Leader) to obey whom was obligatory. It was rather under their own principles which were known as democratic or consultative. However, there was one group who was swearing allegiance to him as a religious obligation regarding his Caliphate as determined by Alláh. Otherwise, the majority regarded him a ruler like the other Caliphs, and as regards precedence, on the fourth position, or at the level of the common men after the three caliphs. Since the people, the army, and the civil servants had been impressed by the beliefs and actions of the previous rulers and immersed in their ways whenever they found anything against their liking they fretted and frowned, evaded war and were ready to rise in disobedience and revolt. Further, just as among those who fought in jihád with the Prophet there were some seekers of this world and others of the next world, in the same way here too there was no dearth of worldly men who were, in appearance, with Amír al-mu'minín but actually they had connections with Mu`áwiyah who has promised some of them positions and had extended to others temptation of wealth. To hold them as Shí`ahs of Amír al-mu'minín and to blame Shí`ism for this reason is closing the eyes to facts, because the beliefs of these people would be the same as of those who regarded Amír al-mu'minín fourth in the series. Ibn Abi'l-\adíd throws light on the beliefs of these persons in clear words:
Whoever observes minutely the events during the period of Caliphate of Amír al-mu'minín would know that Amír al-mu'minín had been brought to bay because those who knew his real position were very few, and the swarming majority did not bear that belief about him which was obligatory to have. They gave precedence to the previous Caliphs over him and held that the criterion of precedence was Caliphate, and in this matter those coming later followed the predecessors, and argued that if the predecessors had not the knowledge that the previous Caliphs had precedence over Amír al-mu'minín they would not have preferred them to him. Rather, these people knew and took Amír al-mu'minín as a citizen and subject. Most of those who fought in his company did so on grounds of prestige or Arab partisanship, not on the ground of religion or belief. (Shar< Nahj al-balághah, vol.7, p.72)
(2). The progeny of Sabá' ibn Yashjub ibn Ya`rub ibn Qa<>án is known as the tribe of Sabá'. When these people began to falsify prophets then to shake them Alláh sent to them a flood of water by which their gardens were submerged and they left their houses and property to settle down in different cities. This proverb arose out of this event and it is now applied wherever people so disperse that there can be no hope of their joining together again.
*****
SERMON 97
Oppression of the Umayyads
By Alláh, they would continue like this till there would be left no unlawful act before Alláh but they would make it lawful and no pledge but they would break it, and till there would remain no house of bricks or of woollen tents but their oppression would enter it. Their bad dealings would make them wretched, till two groups of crying complainants would rise, one would cry for his religion and the other for this world and the help of one of you to one of them would be like the help of a slave to his master, namely when he is present he obeys him, but when the master is away he backbites him. The highest among you in distress would be he who bear best belief about Alláh. If Alláh grants you safety accept it, and if you are put in trouble endure it, because surely (good) result is for the God-fearing.
*****
SERMON 98
About abstinence of the world and vicissitudes of time
We praise Alláh for what has happened and seek His succour in our affairs for what is yet to happen, and we beg Him for safety in the faith just as we beg Him for safety in our bodies.
O' creatures of Alláh! I advise you to keep away from this world which is (shortly) to leave you even though you do not like its departure, and which would make your bodies old even though you would like to keep them fresh. Your example and its example is like the travellers who travel some distance and then as though they traverse it quickly or they aimed at a sign and reached it at once. How short is the distance to the aim if one heads towards it and reaches it. And how short is the stage of one who has only a day which he cannot exceed while a swift driver is driving him in this world till he departs from it.
So do not hanker after worldly honour and its pride, and do not feel happy over its beauties and bounties nor wail over its damages and misfortunate because its honour and pride would end while its beauty and bounty would perish, and its damages and misfortunes would pass away. Every period in it has an end and every living being in it is to die. Is not there for you a warning in the relics of the predecessors and an eye opener and lesson in your fore-fathers, provided you understand?
Do you not see that your predecessors do not come back and the surviving followers do not remain? Do you not observe that the people of the world pass mornings and evenings in different conditions? Thus, (somewhere) the dead is wept for, someone is being condoled, someone is prostrate in distress, someone is enquiring about the sick, someone is passing his last breath, someone is hankering after the world while death is looking for him, someone is forgetful but he is not forgotten (by death), and on the footsteps of the predecessors walk the survivors.
Beware! At the time of committing evil deeds remember the
destroyer of joys, the spoiler of pleasures, and the killer of desires (namely
death). Seek assistance of Alláh for fulfilment of His obligatory rights,
and for (thanking Him) for His countless bounties and obligations.
*****
SERMON 99
About the Holy Prophet and his Descendants
Praise be to Alláh Who spreads His bounty throughout the creation, and extends His hand of generosity among them. We praise Him in all His affairs and seek His assistance for fulfilment of His rights. We stand witness that there is no god except He and that Mu<ammad (p.b.u.h.a.h.p. ) is His slave and Prophet. He sent him to manifest His commands and speak about His remembrance. Consequently, he fulfilled it with trustworthiness, and he passed away while on the right path.
He left among us the standard of right. Whoever goes further from it goes out of Faith, whoever lags behind it is ruined. Whoever sticks to it would join (the right). Its guide is short of speech, slow of steps, and quick when he rises. When you have bent your necks before him and pointed towards him with your fingers his death would occur and would take him away. They would live after him as long as Alláh wills, till Alláh brings out for you one who would collect you together and fuse you after diffusion. Do not place expectations in one who does not(1) come forward and do not lose hope in one who is veiled, because it is possible that one of the two feet of the veiled one may slip while the other may remain sticking, till both return to position and stick.
Beware! The example of the descendant (Ál) of Mu<ammad - peace and blessing of Alláh be upon him and his descendants - is like that of stars in the sky. When one star sets another one rises. So you are in a position that Alláh's blessings on you have been perfected and He has shown you what you used to wish for.
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(1). The implication is that if for the time being your expectations are not being fulfilled, you should not be disappointed. It is possible matters may improve, the impediments in the way of improvement may be removed and matters may be settled as you wish.
*****
SERMON 100
About the vicissitudes of time
He (Alláh) is the First before every first and the Last after every last. His Firstness necessitates that there is no (other) first before Him and His Lastness necessitates that there is no other last after Him. I do stand witness that there is no god but Alláh both openly as well as secretly, with heart as well as with tongue.
O' people, do not commit the crime of opposing me, do not be seduced into disobeying me and do not wink at each other with eyes when you hear me. By Alláh, Who germinates the seed and blows the wind, whatever I convey to you is from the Prophet. Neither the conveyor (of Alláh's message, i.e. the Prophet) lied nor the hearer misunderstood.
Well, it is as though I see a misguided man(1) who is shouting in Syria (ash-Shám) and has put his banners in the out-skirt of Kúfah. When his mouth would be fully opened, his recalcitrance would become intense and his steps on earth would become heavy (and tyrannical) then the disorder (so created) would cut the people with its teeth and war would rage with (all) its waves, days would become severe and night full of toil. So when the crops grows and stands on stalks, its foam shoots forth and its lightning shines, the banners of misguiding rebellion would fire up and shoot forth like darkening night and surging sea. This and how many other storms would rend Kúfah and gales would sweep over it, and shortly heads would clash with heads, the standing crop would be harvested and the harvest would be smashed.
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(1). Some people have taken this to refer to Mu`áwiyah and others to `Abd al-Malik ibn Marwán.
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