Nahjul balagha chapter4

sermons

SERMON 61

When Amir al-mu'minin was warned of being killed by deceit, he said: 

Surely, there is a strong shield of Allah 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 Allah! Fear Allah 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, Allah 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 Allah, 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 Allah, the Glorified, that He may make us and you like one whom bounty does not mislead, whom nothing can stop from obedience of Allah and whom shame and grief do not befall after death.

SERMON 64

About Allah's attributes 

Praise be to Allah 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 Siffin Amir al-mu'minin said to his followers about ways of fighting

O' crowd of Muslims! Make fear of Allah 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 Allah 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 Allah) 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 Allah is with you, and never will He depreciate your deeds. (Qur'an, 47:35)

SERMON 66

When after the death of the Prophet news reached Amir al-mu'minin about the happening in Saqifah of Bani Sa`idah,(1) he enquired what the ansar said. People said that they were asking for one chief from among them and one from the others, Amir almu'minin said: 

Why did you not argue against them (ansar) that the Prophet had left his will that whoever is good among ansar should be treated well and whoever is bad he should be forgiven. People said: "What is there against them in it?" 

Amir al-mu'minin 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 Amir al-mu'minin said: "They argued with the tree but spoiled the fruits." 

(1). From what happened in the Saqifah of Bani Sa`idah it appears that the greatest argument of muhajirun against ansar 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 ansar became ready to lay down their weapons before three muhajirun, and the latter succeeded in winning the Caliphate by presenting their distinction of descent. 

Thus in connection with the events of Saqifah at-Tabari writes that when the ansar assembled in Saqifah of Bani Sa`idah to swear allegiance on the hand of Sa`d ibn `Ubadah, somehow Abu Bakr, `Umar and Abu `Ubaydah ibn al-Jarrah also got the hint and reached there. `Umar had thought out something for this occasion and he rose to speak but Abu Bakr stopped him, and he himself stood up. After praise of Allah and the immigration of the muhajirun and their precedence in Islam he said: They are those who worshipped Allah first of all and accepted belief in Allah 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-Hubab ibn al-Mundhir stood up and, turning to the ansar, he said: "O' group of ansar ! 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 muhajirun 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 Allah was established with freedom. Save yourselves from division and dispersion and stick to your right unitedly. If the muhajirun do not concede to your right tell them there should be one chief from us and one from them." No sooner al-Hubab sat down after saying this then `Umar rose and spoke thus: This can't be that there be two rulers at one time. By Allah, 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 Muhammad (p.b.u.h.a.h.p.) he is leaning towards wrong, is a sinner and is falling into destruction. After `Umar, al-Hubab again stood up and said to the ansar, "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-Hubab finished `Umar scolded him. There was use of bad words from that side also, and the position began to worsen. On seeing this Abu `Ubaydah ibn al-Jarrah spoke with the intention of cooling down ansar and to win them over to his side and said: "O' ansar ! 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 ansar 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 Bashir ibn `Amr al-Khazraji stood up and said: "No doubt we came forward for jihad, and gave support to the religion, but our aim in doing thus was to please Allah and to obey His Prophet. It does not behove us to claim superiority and create trouble in the matter of the caliphate. Muhammad (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 Bashir uttered these words division occurred among the ansar, and this was his aim, because he could not see a man of his own tribe rising so high. The muhajirun took the best advantage of this division among the ansar, and `Umar and Abu `Ubaydah decided to swear allegiance to Abu Bakr. They had just got forward for the act when Bashir first of all put his hand on that of Abu Bakr and after that `Umar and Abu `Ubaydah swore the allegiance. Then the people of Bashir's tribe came and swore allegiance, and trampled Sa`d ibn `Ubadah under their feet. During this time Amir al-mu'minin was occupied in the funeral bath and burial of the Prophet. When afterwards he heard about the assemblage at the Saqifah and he came to know that the muhajirun had won the score over ansar 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 muhajirun'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 Abu 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 Amir al-mu'minin appointed Muhammad ibn Abi Bakr (1) Governor of Egypt and he was overpowered and killed, Amir al-mu'minin said:

I had intended to send Hashim 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 Muhammad ibn Abi Bakr as I loved him and had brought him up. 

(1). Muhammad ibn Abi Bakr's mother was Asma' bint `Umays whom Amir al-mu'minin married after Abu Bakr's death. Consequently, Muhammad lived and was brought up under the care of Amir al-mu'minin and he imbibed his ways and manners. Amir al-mu'minin too loved him much and regarded him as his son, and used to say "Muhammad is my son from Abu Bakr. " He was born in the journey for the last hajj (of the Prophet) and died as martyr in 38 A.H. at the age of twenty eight years. On accession to the Caliphate Amir al-mu'minin had selected Qays ibn Sa`d ibn `Ubadah as the Governor of Egypt but circumstances so developed that he had to be removed and Muhammad ibn Abi 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 `Uthmani group but Muhammad'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 wirepullings, but became conspicuous soon. After arbitration they started creating trouble with the slogan of vengeance. This polluted the atmosphere of Egypt. When Amir al-mu'minin came to know these deteriorated conditions he gave the governorship of Egypt to Malik ibn al-Harith 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 Muhammad ibn Abi Bakr. On this side, the performance of `Amr ibn al-`As in connection with the Arbitration made Mu`awiyah recall his own promise. Consequently, he gave him six thousand combatants and set him off to attack Egypt. When Muhammad ibn Abi Bakr knew of the advancing force of the enemy he wrote to Amir al-mu'minin for help. Amir al-mu'minin replied that he would be soon collecting help for him but in the meantime he should mobilise his own forces. Muhammad 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 Kinanah ibn Bishr at-Tujibi 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`awiyah ibn Hudayj asSakuni al-Kindi 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 Muhammad ibn Abi Bakr's men got frightened and deserted him. Finding himself alone Muhammad 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. Muhammad 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. Malik ibn Ka`b al-Arhabi had already left Kufah 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 Amir almu'minin 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-Sham) 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 Allah, 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 Allah, 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. Allah 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 Amir al-mu'minin was fatally struck with sword. I was sitting when sleep overtook me. I saw the Prophet of Allah appear before me, and I said: "O' Prophet of Allah ! what crookedness and enmity I had to face from the people. " The prophet of Allah said: "Invoke (Allah) evil upon them," but I said, "Allah may change them for me with better ones and change me for them with a worse one. as-Sayyid ar-Radi 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 Allah, 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 `Ali speaks lie. May Allah fight you! Against whom do I speak lie? Whether against Allah? 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 Allah 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'an, 38:88) 

(1). When after Arbitration the Iraqis displayed lethargy and heartlessness in retaliating the continuous attacks of Mu`awiyah, Amir al-mu'minin delivered this sermon abusing and admonishing them. Herein he has referred to their being deceived at Siffin and has likened them to a woman who has five qualities: i) ii) 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 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) v) 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. 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 Amir al-mu'minin tells people how to pronounce "as-salat" (to invoke Divine blessing) on the Prophet.

My Allah, 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 Muhammad 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 Allah prepare large place for him under Thy shade and award him multiplying good by Thy bounty. My Allah, 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 Allah 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

Amir al-mu'minin said about Marwan ibn al-Hakam at Basrah. When Marwan was taken on the day of Jamal, he asked Hasan and Husayn (p.b.u.t.) to intercede on his behalf before Amir al-mu'minin. So they spoke to Amir al-mu'minin about him and he released him. Then they said, "O' Amir al-mu'minin he desires to swear you allegiance" Whereupon Amir al-mu'minin said: 

Did he not swear me allegiance after the killing of `Uthman? 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) 

(1). Marwan ibn al-Hakam was the nephew (brother's son) and son-in-law of `Uthman. Due to thin body and tall stature he was known with the nickname "Khayt Batil" (the thread of wrong). When `Abd al-Malik ibn Marwan killed `Amr ibn Sa`id al-Ashdaq, his brother Yahya ibn Sa`id said: O' sons of Khayt Batil (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-Hakam ibn Abi al-`As 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 Ta'if) and Marwan also went with him. Prophet did not thereafter allow them entry in Medina all his life. Abu Bakr and `Umar did likewise, but `Uthman sent for both of them during his reign, and raised Marwan 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`awiyah ibn Yazid 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 Amir al-mu'minin has referred were the four sons of `Abd al-Malik ibn Marwan namely al-Walid, Sulayman, Yazid and Hisham, who ascended the Caliphate one after the other and coloured the pages of history with their stories. Some commentators have regarded this reference to Marwan's own sons whose names are `Abd al-Malik, `Abd al-`Aziz, Bishr and Muhammad. Out of these `Abd al-Malik did become Caliph of Islam but `Abd al-`Aziz became governor of Egypt, Bishr of Iraq and Muhammad of al-Jazirah.

SERMON 73

When the Consultative Committee (or Shura) decided to swear allegiance to `Uthman, Amir al-mu'minin said: 

You have certainly known that I am the most rightful of all others for the Caliphate. By Allah, 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 Allah) and keeping aloof from its attractions and allurements for which you aspire.

SERMON 74

When Amir al-mu'minin learnt that the Umayyads blamed him for killing `Uthman, 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. Allah'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'an, the Book of Allah (for clarification). Certainly, people will be recompensed according to what they have in their hearts.

SERMON 75

About preaching and counselling 

Allah 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 Allah 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 Banu Umayyah (Umayyads) are allowing me the inheritance of Muhammad (p.b.u.h.a.h. p.) bit (by bit). By Allah, if I live I would throw them away as the butcher removes the dust from the dust-covered piece of flesh. as-Sayyid ar-Radi says: In one version for "al-widhamu't-taribah" (dust covered piece of flesh) the words "at-turabu'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 "layufawwiqunani" Amir al-mu'minin 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-widham" 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 Amir al-mu'minin. 

O' my Allah! Forgive me what Thou knowest about me more than I do. If I return (to the sins) Thou return to forgiveness. My Allah forgive me what I had promised to myself but Thou didst not find its fulfilment with me. My Allah forgive me that with what I sought nearness to Thee with my tongue but my heart opposed and did not perform it. My Allah forgive me winkings of the eye, vile utterances, desires of the heart and errors of speech.

SERMON 78

When(1) Amir al-mu'minin decided to set out for the battle with the Kharijites someone said, "If you set out at this moment then according to astrology I fear you will not be successful in your aim," whereupon Amir al-mu'minin 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'an and becomes unmindful of Allah 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 Allah because according to your misconception you have guided him about the hour in which he would secure benefit and avoid harm. Then Amir al-mu'minin 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 Allah.

(1). When Amir al-mu'minin decided to march towards Nahrawan to suppress the rising of the Kharijites, `Afif ibn Qays al-Kindi 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 Amir al-mu'minin paid no heed to his view and ordered the army to march that very moment. In the result the Kharijites 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. Amir al-mu'minin 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'an, because an astrologer claims to ascertain hidden things of the future by seeing the stars while the Qur'an says: Say: "None (either) in the heavens or in the earth knoweth the unseen save Allah... " (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 Allah and seeking His help, while this indifference towards Allah and self-reliance is a sort of heresy and atheism, which puts an end to his hope in Allah. 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 Allah, and will expect that whomever he guides in this manner he too should be grateful to him rather than to Allah . 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 Allah. 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. (1). Amir al-mu'minin 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 `iman (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 Imam `Ali ibn Musa ar-Rida (p.b.u.t.) that: `iman (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 Allah 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'an, 2:282) The third weakness is that their share in inheritance is half of man's share in inheritance as the Qur'an says: Allah 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, Amir al-mu'minin 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 Muhammad `Abduh writes about this view of Amir al-mu'minin as under: Amir al-mu'minin 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. Allah 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-Radi says: If a thinker thinks over this phrase of Amir al-mu'minin "waman absara biha bassarat'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 Amir almu'minin's phrase "waman absara ilayha a`mat'hu" ("If one, has his eye on it, them it would blind him) he would find the difference between "absara biha" and "absara laha", clear, bright, wonderful and shining. 

(1). "The beginning of the world is grief and its end is destruction." This sentence contains the same truth which the Qur'an 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 Amir al-mu'minin 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 Allah'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 Allah 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'an, 20:131)

SERMON 82

This sermon is called the al-Gharra' and it is one of the most wonderful sermons of Amir al-mu'minin. 

Praise be to Allah 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 Muhammad (blessing of Allah 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 Allah I advise you to have fear of Allah 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. Allah(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 Allah'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 Allah 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 Allah) 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 Allah, fear Allah 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 Allah'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 sirat) where steps waver, feet slip away and there are fearful dangers at every step. O' creatures of Allah, fear Allah, like the fearing of wise man whom the thought (of next world) has turned away from other matters, fear (of Allah) 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 Allah 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. Allah is the best Avenger and Helper and the Qur'an is the best argument and confronter. Warning against Satan I enjoin upon you fear of Allah 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 Allah 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 Allah. The lesson to be learnt from those who have passed away O' creatures of Allah! 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 Allah). 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'an, 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 Allah, 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-Radi says: It is related that when Amir al-mu'minin 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-Khutbatu'l-Gharra') 

(1). Allah 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'an 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'ran, 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 Allah 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 nonexistence, 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-`As 

I am surprised at the son of an-Nabighah that he says about me among the people of Syria (ash-Sham) 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 Allah, 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`awiyah 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. (1). Amir al-mu'minin here refers to the incident when the 'Conqueror of Egypt' `Amr ibn al`As exhibited the feat of his courage by displaying his private parts. What happened was that when in the battlefield of Siffin he and Amir al-mu'minin had an encounter, he rendered himself naked in order to ward off the blow of the sword. At this Amir al-mu'minin 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-`As by display of his private parts. Even in this ignoble act `Amr ibn al-`As 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 Talhah ibn Abi Talhah who had saved his life in the battle of Uhud by becoming naked before Amir al-mu'minin, and so he showed this way to the others. Thus, besides `Amr ibn al`As this trick was played by Busr ibn Abi Artat also to save himself from the sword of Amir almu'minin. When after the performance of this notable deed Busr went to Mu`awiyah the latter recalled `Amr ibn al-`As'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-`As's precedent before you."

SERMON 84

About the perfection of Allah and counselling 

I stand witness that there is no god but Allah, 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 Allah! 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'an, 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 Allah's commandments 

Allah 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 Allah, 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, Allah 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'an) explaining everything" (Qur'an, 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'an 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 Allah! the best adviser for himself is he who is the most obedient to Allah, and the most deceiving for himself is he who is the most disobedient to Allah. 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 Allah! the most beloved of Allah is he whom Allah 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 (Allah) 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 Allah, 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 Allah and so Allah 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'an. Therefore the Qur'an is his guide and leader. He gets down when the Qur'an puts down his weight and he settles where the Qur'an 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'an 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'an, 81:26) and "how are you then turned away?" (Qur'an, 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'an, 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'an) and did I not retain among you the smaller thaqal (ath-thaqal-al-asghar, 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 Banu 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. 

(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 Nakir? Similarly, what is the meaning of life of the martyrs in the cause of Allah, who have neither sense nor motion, can neither see nor hear? Although to us they appear to be dead, yet the Qur'an testifies to their life. And say not of those who are slain in the path of Allah 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 Allah, 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 Amir al-mu'minin 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'an and "ath-thaqal al-asghar" 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'an 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'an and the actions of Ahlu'l-bayt. So they have been called 'precious things'. Since Allah has made arrangements for the protection of the Qur'an 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 Hajar al-Haytami writes: The Prophet has called the Qur'an 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 Imam and Scholar of the family of the Prophet namely `Ali ibn Abi Talib (Allah may honour his face) because of his great insight and copiousness of knowledge which we have already described. (as-Sawa`iq almuhriqah, p. 90) Since the Prophet has with regard to apparent implication attributed the Qur'an to Allah and the descendants to himself, therefore in keeping with the natural status the Qur'an 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'an).

SERMON 87

About the division of the community into factions 

So now, certainly, Allah 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 (Imam) 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 

Allah 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 Allah, 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 Allah, 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 Allah, 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

Allah's attributes and some advice 

Praise be to Allah 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 Allah, 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) (Khutbatu'l-Ashbah) and it holds one of the highest positions among the sermons of Amir al-mu'minin. Mas`adah ibn Sadaqah has related from al-Imam Ja`far ibn Muhammad as-Sadiq (p.b.u.t.) saying: "Amir al-mu'minin delivered this sermon from the pulpit of (the mosque of) Kufah when someone asked him, 'O' Amir al-mu'minin! describe Allah 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. ' Amir al-mu'minin 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 overcrowded. Then Amir al-mu'minin ascended the pulpit while he was still in a state of anger and his colour was changed. After he had praised Allah and extolled Him and sought His blessings on the Prophet he said: Description of Allah Praise be to Allah 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 Allah as described in the Holy Qur'an Then look on questioner, be confined to those of His attributes which the Qur'an had described and seek light from the effulgence of its guidance. Leave to Allah that knowledge which Satan has prompted you to seek and which neither the Qur'an 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 Allah'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. Allah 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 Allah 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 Allah'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' Allah) 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 Allah, we were certainly in manifest error when we equalled you with the Lord of the worlds." (Qur'an, 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 Allah 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 Allah'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 Allah 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 Allah, 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'an, 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 Allah 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 (Allah) their Sustainer. The tips of their tongues do not get dry by constant prayers (to Allah). 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 (Allah) 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 Allah) 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 Allah) 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 Allah 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, Allah 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 Allah 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 Allah 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. Allah 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 Allah already knew beforehand. Consequently, Allah 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 Muhammad - Allah 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 Allah! 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 Allah! 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 Allah! 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 Allah! 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'an, 66:8). 

(1). The name of this sermon is the Sermon of "al-Ashbah". "ashbah" is the plural of shabah 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 shari`ah and beyond limits of human capacity. (2). Allah 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 Allah... (Qur'an, 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, Allah 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'an, 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. Allah 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, Allah says: ... Traverse ye then its broad sides, and eat ye of His provision . . .(Qur'an, 67:15) Allah'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 Allah 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 Allah says: And that man shall have nothing but what he striveth for. (Qur'an, 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, Allah 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'an, 19:25-26) Allah 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 Allah'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 Allah 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'an says: ...amplifieth He their sustenance unto whomsoever He willeth and straiteneth; Verily He knoweth all things. (Qur'an, 42:12) In sermon 23 Amir al-mu'minin 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 Allah has provided all the means of livelihood but His bounty follows a particular mode in which there is never a jot of deviation. Thus Allah 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'an, 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 Allah and rouse him to revolt and unruliness. Consequently, Allah says: And should Allah 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'an, 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. Allah accordingly says: Or who is that who can provide you with sustenance should He withhold His sustenance?...(Qur'an, 67:21) Consequently, Allah, 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 Allah'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 Amir al-mu'minin has thrown light on Allah'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-Hadid has written: If Aristotle, who believed that Allah 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 Allah only. And there is no wonder in it, because he is an off-shoot of the same tree (of the Prophet Ibrahim, who set up the Unity of Allah), a distributory of the same river and a reflection of the same light. (Sharh Nahj al-balaghah, vol.7, pp. 23-24) Those who regard Allah 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.

SERMON 91

When people decided to Swear allegiance(1) at Amir al-mu'minin's hand after the murder of `Uthman, 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. 

(1). When with the murder of `Uthman the seat of Caliphate became vacant, Muslims began to look at `Ali (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 at-Tabari (in at-Tarikh, vol .I, pp. 3066, 3067, 3076) records: People thronged on Amir al-mu'minin 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 Amir al-mu'minin declined to accede to their request whereupon these people raised a hue and cry and began to shout loudly, "O' Abu'l-Hasan, do you not witness the ruination of Islam or see the advancing flood of unruliness and mischief? Do you have no fear of Allah?" Even then Amir al-mu'minin 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: Abu Bakr's Caliphate came into being without thought but Allah saved us from its mischief. If anyone repeats such an affair you should kill him. (as-Sahih, alBukhari, vol 8, pp.210, 211; al-Musnad, Ahmad ibn Hanbal, vol.1, p.55; atTabari, vol.1, p.l822; Ibn al-Athir, vol.2, p.327; Ibn Hisham, vol.4, pp.308-309; Ibn Kathir, vol.5, p.246) In short, when their insistence increased beyond limits, Amir al-mu'minin 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'an 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 Amir al-mu'minin 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.

SERMON 92

About the annihilation of the Kharijites, the mischief mongering of Umayyads and the vastness of his own knowledge 

So now, praise and eulogy be to Allah, 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 Allah, 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 Allah 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 Banu 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 Allah. you will find Banu 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, Allah 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. 

(1). Amir al-mu'minin delivered this sermon after the battle of Nahrawan. In it, mischief imply the battles fought in Basrah, Siffin and Nahrawan 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 Thabit alAnsari did not take part in the Battle of Siffin till the falling of `Ammar ibn Yasir as martyr did not prove that the opposite party was rebellious. Similarly the presence of companions like Talhah and az-Zubayr who were included in the "Foretold Ten" on the side of `A'ishah in Basrah, and the prayer signs on foreheads of the Kharijites in Nahrawan 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 Amir al-mu'minin 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 Kharijites). (al-Mustadrak `ala asSahihayn, al-Hakim, vol.3, p.l39,140; ad-Durr al-manthur, vol.6, p.l8; al-Ist`ab, vol.3, p.1117; Usd al-ghabah, vol.4 pp.32,33; Tarikh Baghdad, vol.8, p.340; vol.13, pp.186,187; at-Tarikh, Ibn `Asakir, vol. 5, p. 41; at-Tarikh, Ibn Kathir, vol.7, pp.304,305,306; Majma` az-zawa'id, vol.7, p.238; vol.9, p.235; Sharh al mawahib, vol.3, pp.316-317; Kanz al-`ummal, vol. 6, pp.72,82,88,155,319,391,392; vol. 8, p.215) (2). After the Holy Prophet no one save Amir al-mu'minin could utter the challenge "Ask whatever you want to." Ibn `Abd al-Barr in Jami` bayan al-`ilm wa fadlihi, vol.1 p.58 and in alIsti`ab, vol.3, p.l103; Ibn al-Athir in Usd al-ghabah, vol.4, p.22; Ibn Abi'l-Hadid in Sharh Nahj al-balaghah, vol.7, p.46; as-Suyuti in Tarikh al-Khulafa', p.171 and Ibn Hajar al-Haytami in asSawa`iq al-muhriqah, p.76 have written that "None among the companions of the Holy Prophet ever said 'Ask me whatever you want to' except `Ali ibn Abi Talib." However, among other than the companions a few names do appear in history who did utter such a challenge, such as Ibrahim ibn Hisham al-Makhzumi, Muqatil ibn Sulayman, Qatadah ibn Di`amah, `Abd ar-Rahman (Ibn al-Jawzi) and Muhammad ibn Idris ash-Shafi`i 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. Amir al-mu'minin, 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 Allah's protection from the difficulty for the solution of which `Ali would not be available. " Similarly, the prophecies of Amir al-mu'minin 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 Banu Ummayyah or the rising of the Kharijites, the wars and destruction by the Tartars or the attacks of the English, the floods of Basrah of the ruination of Kufah. In short, when these events are historical realities there is no reason why this challenge of Amir al-mu'minin should be wondered at.

SERMON 93

Allah's praise and eulogy of the prophets 

Exalted is Allah 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 Allah 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 Allah. About the Holy Prophet and his Descendants (`Itrah) Until this distinction of Allah, the Glorified, reached Muhammad - peace and blessing of Allah be upon him and his descendants. Allah 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. Muhammad'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 (Imam) of all who exercise fear (of Allah) 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. Allah sent him after an interval from the previous Prophets when people had fallen into errors of action and ignorance. Allah may have mercy on you. May Allah 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 Allah'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 

Allah 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 Allah 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.

SERMON 95

In eulogy of the Holy Prophet 

Praise be to Allah 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 Allah 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.

SERMON 96

Admonishing his own companions 

Although Allah gives time to the oppressor, His catch would not spare him. Allah watches him on the passage of his way and the position of that which suffocates the throats. By Allah in Whose power my life lies, these people (Mu`awiyah 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 jihad against the people of revolt but before I come to the end of my speech, I see you disperse like the sons of Saba.(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 Allah but you disobeyed him while the leader of the people of Syria (ash-Sham) disobeys Allah but they obey him. By Allah, I wish Mu`awiyah 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 Kufah, 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 Allah, 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 Abi Talib like the woman who becomes naked in the front. I am certainly on clear guidance from my Lord (Allah) 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 Allah 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. 

(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 `Uthman'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 Amir al-mu'minin 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`awiyah was sitting in his capital away from the centre. In these circumstances there was none except Amir al-mu'minin 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 Allah and him as an Imam (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 Allah. 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 jihad 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 Amir al-mu'minin but actually they had connections with Mu`awiyah who has promised some of them positions and had extended to others temptation of wealth. To hold them as Shi`ahs of Amir al-mu'minin and to blame Shi`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 Amir al-mu'minin fourth in the series. Ibn Abi'l-Hadid throws light on the beliefs of these persons in clear words: Whoever observes minutely the events during the period of Caliphate of Amir almu'minin would know that Amir al-mu'minin 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 Amir al-mu'minin they would not have preferred them to him. Rather, these people knew and took Amir al-mu'minin 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. (Sharh Nahj al-balaghah, vol.7, p.72) (2). The progeny of Saba' ibn Yashjub ibn Ya`rub ibn Qahtan is known as the tribe of Saba'. When these people began to falsify prophets then to shake them Allah 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 Allah, they would continue like this till there would be left no unlawful act before Allah 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 Allah. If Allah 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 Allah 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 Allah! 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 Allah 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 Allah 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 Muhammad (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 Allah wills, till Allah 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 (Al) of Muhammad - peace and blessing of Allah 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 Allah's blessings on you have been perfected and He has shown you what you used to wish for. 

(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 (Allah) 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 Allah 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 Allah, Who germinates the seed and blows the wind, whatever I convey to you is from the Prophet. Neither the conveyor (of Allah'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-Sham) and has put his banners in the out-skirt of Kufah. 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 Kufah 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. 

(1). Some people have taken this to refer to Mu`awiyah and others to `Abd al-Malik ibn Marwan.

SERMON 101 

On the same subject - Day of Judgement 

That day would be such that Allah would collect on it the anteriors and the posteriors, to stand in obedience for exaction of accounts and for award of recompense for deeds. Sweat would flow upto their mouths like reins while the earth would be trembling under them. In the best condition among them would be he who has found a resting place for both his feet and an open place for his breath. A part of the same sermon about future troubles (fitan) The troubles are like a dark night. Horses would not stand for (facing) them nor would their banners turn back. They would approach in full reins and ready with saddles. Their leader would be driving them and the rider would be exerting (them). The trouble-mongers are a people whose attacks are severe. Those who would fight them for the sake of Allah would be a people who are low in the estimation of the proud, unknown in the earth but well known on the sky. Woe to you O' Basrah, when an army of Allah's infliction would face upon you without (raising) dust of cries. Your inhabitants would then face bloody death and dire hunger.

SERMON 102 

About abstemiousness and fear of Allah 

O' people! look at the world like those who abstain from it, and turn away from it. By Allah, it would shortly turn out its inhabitants and cause grief to the happy and the safe. That which turns and goes away from it never returns and that which is likely to come about is not known or anticipated. Its joy is mingled with grief. Herein men's firmness inclines towards weakness and languidness. The majority of what pleases you here should not mislead you because that which would help you would be little. Allah may shower His mercy on him who ponders and takes lesson thereby, and when he takes lesson he achieves enlightenment. Whatever is present in this world would shortly not exist, while whatever is to exist in the next world is already in existence. Every countable thing would pass away. Every anticipation should be taken to be coming up and every thing that is to come up should be taken as just near. A part of the same sermon on the attributes of a learned person Learned is he who knows his worth. It is enough for a man to remain ignorant if he knows not his worth. Certainly, the most hated man with Allah is he whom Allah has left for his own self. He goes astray from the right path, and moves without a guide. If he is called to the plantation of this world he is active, but if he is called to the plantation of the next world he is slow. As though what he is active for is obligatory upon him whereas in whatever he is slow was not required of him. A part of the same sermon concerning future times There would be a time wherein only a sleeping (inactive) believer would be safe (such that) if he is present he is not recognised but if he is absent he is not sought after. These are the lamps of guidance and banners of night journeys. They do not spread calumnies nor divulge secrets, nor slander. They are those for whom Allah would open the doors of His mercy and keeps off from them the hardships of His chastisement. 

O' people ! a time will come to you when Islam would be capsized as a pot is capsized with all its contents. O' people, Allah has protected you from that He might be hard on you but He has not spared you from being put on trial. Allah the Sublimest of all speakers has said: Verily in this are signs and We do only try (the people). (Qur'an, 23:30) as-Sayyid ar-Radi says: As regards Amir al-mu'minin's words "kullu mu'minin nuwamah" (every sleeping believer), he implies thereby one who is talked of little and causes no evil. And the word "al-masayih" is the plural of "misyah". He is one who spreads trouble among people through evils and calumnies. And the word "al-madhayi" is the plural of "midhya". He is one who on hearing of an evil about some one spreads it and shouts about it. And "al-budhur" is the plural of "badhur". He is one who excels in foolishness and speaks rubbish.

SERMON 103

About the condition of the people before the proclamation of prophethood and the Prophet's performance in spreading his message 

So now, certainly Allah deputised Muhammad (p.b.u.h.a.h.p.) as the Prophet while no one among the Arabs read the Book nor claimed prophethood or revelation. He had to fight those who disobeyed him in company with those who followed him, leading them towards their salvation and hastening with them lest death overtook them. When any weary person sighed or a distressed one stopped he stood at him till he got him his aim, except the worst in whom there was not virtue at all. Eventually he showed them their goal and carried them to their places (of deliverance). Consequently, their affairs moved on and their hand-mill began to rotate (i.e. position gained strength), their spears got straightened. By Allah, I was among their rear-guard till they turned back on their sides and were flocked in their rope. I never showed weakness or lack of courage, nor did I betray or become languid. By Allah, I shall split the wrong till I extract right from its flanks. as-Sayyid ar-Radi says: I have quoted a selected part of this sermon before, but since I have found in the narration that this part differs from the previous one, more or less, I deemed it necessary to quote it again here.

SERMON 104 

In eulogy of the Holy Prophet 

Then Allah deputised Muhammad (p.b.u.h.a.h.p.) as a witness, giver of good tidings and warner, the best in the universe as a child and the most chaste as a grown up man, the purest of the purified in conduct, the most generous of those who are approached for generosity. About the Ummayads This world did not appear sweet to you in its pleasures and you did not secure milk from its udders except after having met it when its nose-rein was trailing and its leather girth was loose. For certain people its unlawful items were like bent branches (laden with fruit) while its lawful items were far away, not available. By Allah, you would find it like a long shade upto a fixed time. So the earth is with you without let or hindrance and your hands in it are extended while the hands of the leaders are held away from you. Your swords are hanging over them while their swords are held away from you. Beware that for every blood (that is shed) there is an avenger and for every right there is a claimant. The avenger for our blood is like the judge for his own claim, and it is Allah who is such that if one seeks Him, then He does not disappoint him, and one who runs away from Him cannot escape Him. I swear by Allah, O' Banu Umayyah, shortly you will see it (i.e. your possession) in the hands of others and in the house of your enemy. Know that the best looking eye is that whose sight catches virtue and know that the best hearing ear is that which hears good advice and accepts it. About the functions of the Imams O' people, secure light from the flame of lamps of the preacher who follows what he preaches and draw water from the spring which has been cleaned of dirt. O' creatures of Allah, do not rely on your ignorance, do not be obedient to your desires, because he who stays at this place is like one who stays on the brink of a bank undermined by water carrying ruin on his back from one portion to the other following his opinion which he changes (one after the other). He wants to make adhere what cannot adhere and to bring together what cannot keep together. So fear Allah and do not place your complaints before him who cannot redress your grievance, nor undo with his opinion what has been made obligatory for you. Certainly, there is no obligation on the Imam except what has been devolved on him from Allah, namely to convey warnings, to exert in good advice, to revive the sunnah, to enforce penalties on those liable to them and to issue shares to the deserving. So hasten towards knowledge before its vegetation dries up and before you turn yourselves away from seeking knowledge from those who have it. Desist others from the unlawful and abstain from it yourself, because you have been commanded to abstain (yourself) before abstaining (others).

SERMON 105 

About Islam 

Praise be to Allah who established Islam and made it easy for those who approach it and gave strength to its columns against any one who tries to overpower it. So Allah made it (a source of) peace for him who clings to it, safety for him who enters it, argument for him who speaks about it, witness for him who fights with its help, light for him who seeks light from it, understanding for him who provides it, sagacity for him who exerts, a sign (of guidance) for him who perceives, sight for him who resolves, lesson for him who seeks advice, salvation for him who testifies, confidence for him who trusts, pleasure for him who entrusts, and shield for him who endures. It is the most bright of all paths, the clearest of all passages. It has dignified minarets, bright highways, burning laps, prestigious field of activity, and high objective. It has a collection of race horses. It is approached eagerly. Its riders are honourable. Testimony (of Allah, Prophet etc.) is its way, good deeds are its minarets, death is its extremity, this world is its race-course, the Day of Judgement is its horses and Paradise is its point of approach. A part of the same sermon about the Holy Prophet The Prophet lighted flames for the seeker and put bright signs for the impeded. So he is Thy trustworthy trustee, Thy witness on the Day of Judgement, Thy deputy as a blessing and Thy messenger of truth as mercy. My Allah distribute to him a share from Thy Justice and award him multiples of good by Thy bounty. My Allah heighten his construction over the constructions of others, honour him when he comes to Thee, dignify his position before Thee, give him honourable position, and award him glory and distinction, and bring us out (on the Day of Judgement) among his party, neither ashamed, nor repentant, nor deviators, nor pledge-breakers, nor strayers, nor misleaders. nor seduced. as-Sayyid ar-Radi says: This sermon had already appeared earlier but we have repeated it here because of the difference between the two versions. A part of the same sermon addressed to his followers By bounty of Allah over you, you have acquired a position where even your slave maids are honoured, your neighbours are treated well. Even he over whom you enjoy no distinction or obligation honours you. Even those people fear you who had no apprehension of attack from you or any authority over you. You now see pledges to Allah being broken but do not feel enraged although you fret and frown on the breaking of the traditions of your forefathers. Allah's matters have been coming to you, and going from and again coming back to you; but you have made over your place to wrong-doers and thrown towards them your responsibilities, and have placed Allah's affairs in their hands. They act in doubts and tread in (fulfilment of) desires. By Allah, even if they disperse you under every star Allah would surely collect you on the day that would be worst for them.

SERMON 106

Delivered during one of the days of Siffin 

I have seen your flight and your dispersal from the lines. You were surrounded by rude and low people and Bedouins of Syria (ash-Sham), although you are the chiefs of Arabs and summit of distinction, and possess dignity as that of the high nose and big hump of the camel. The sigh of my bosom can subside only when I eventually see you surrounding them as they surrounded you, and see you dislodging them from their position as they dislodged you, killing them with arrows and striking them with spears so that their forward rows might fall on the rear ones just like the thirsty camels who have been turned away from their place of drink and removed from their water-points.

SERMON 107

It is one of the sermons about the vicissitudes of time 

Praise be to Allah Who is Manifest before His creation because of themselves. Who is apparent to their hearts because of clear proof; Who created without meditating, since meditating does not befit except one who has thinking organs while He has no thinking organ in Himself. His knowledge has split forth the inside of unknown secrets and covered the bottom of deep beliefs. A part of the same sermon about the Holy Prophet Allah chose him from the lineal tree of prophets, from the flame of light, from the forehead of greatness, from the best part of the valley of al-Bat'ha', from the lamps for darkness, and from the sources of wisdom. A part of the same sermon The Prophet was like a roaming physician who has set ready his ointments and heated his instruments. He uses them wherever the need arises for curing blind hearts, deaf ears, and dumb tongues. He followed with his medicines the spots of negligence and places of perplexity. Blaming Muslims They (people) did not take light from the lights of his wisdom nor did they produce flame from the flint of sparkling knowledge . So in this matter they are like grazing cattle and hard stones. Nevertheless, hidden things have appeared for those who perceive, the face of right has become clear for the wanderer, the approaching moment has raised the veil from its face and signs have appeared for those who search for them. What is the matter with me! I see you just bodies without spirits and spirits without bodies, devotees without good, traders without profits, wakeful but sleeping, present but unseen, seeing but blind, hearing but deaf and speaking but dumb. I notice that misguidance has stood on its centre and spread (all round) through its off-shoots. It weighs you with its weights and confuses you with its measures. Its leader is an out-cast from the community. He persists on misguidance. So on that day none from among you would remain except as the sediment in a cooking pot or the dust left after dusting a bundle. It would scrape you as leather is scraped, and trample you as harvest is trampled, and pick out the believer as a bird picks out a big grain from the thin grain. Where are these ways taking you, gloom misleading you, and falsehoods deceiving you? Whence are you brought and where are you driven? For every period there is a written document and everyone who is absent has to return. So listen to your godly leader and keep your hearts present. If he speaks to you be wakeful. The forerunner must speak truth to his people, should keep his wits together and maintain presence of mind. He has clarified to you the matter as the stitchhole is cleared, and scraped it as the gum is scraped (from the twigs). Nevertheless, now the wrong has set itself on its places and ignorance has ridden on its riding beasts. Unruliness has increased while the call for virtue is suppressed. Time has pounced upon like a devouring carnivore, and wrong is shouting like a camel after remaining silent. People have become brothers over ill-doings. have forsaken religion, are united in speaking lie but bear mutual hatred in the matter of truth. When such is the case, the son would be a source of anger (instead of coolness of the eye to parents) and rain the cause of heat, the wicked would abound and the virtuous would diminish. The people of this time would be wolves, its rulers beasts, the middle class men gluttons and the poor (almost) dead. Truth would go down, falsehood would overflow, affection would be claimed with tongues but people would be quarrelsome at heart. Adultery would be the key to lineage while chastity would be rare and Islam would be worn overturned like the skin.

SERMON 108 

About the Might of Allah 

Everything submits to Him and everything exists by Him. He is the satisfaction of every poor, dignity of the low, energy for the weak and shelter for the oppressed. Whoever speaks, He hears his speaking, and whoever keeps quiet, He knows his secret. On Him is the livelihood of everyone who lives, and to Him returns whoever dies. (O' Allah!) The eyes have not seen Thee so as to be aware of Thee, but Thou wert before the describers of Thy creation. Thou didst not create the creation on account of loneliness, nor didst make them work for gain. He whom Thou catchest cannot go farther than Thee, and he whom Thou holdest cannot escape Thee. He who disobeys Thee does not decrease Thy authority, and he who obeys Thee does not add to Thy Might. He who disagrees with Thy judgement cannot turn it, and he who turns away from Thy command cannot do without Thee. Every secret before Thee is open and for Thee every absent is present. Thou art everlasting, there is no end to Thee. Thou art the highest aim, there is no escape from Thee, Thou art the promised (point of return) from which there is no deliverance except towards Thee. In Thy hand is the forelock of every creature and to Thee is the return of every living being. Glory to Thee! How great is Thy creation that we see, but how small is this greatness by the side of Thy Might. How awe-striking is Thy realm that we notice, but how humble is this against what is hidden from us out of Thy authority. How extensive are Thy bounties in this world, but how small are they against the bounties of the next world. A part of the same sermon about the Angels Thou (O' Allah) made angels reside in Thy skies and place them high above from Thy earth. They have the most knowledge about Thee and Thy whole creation, the most fearing from Thee, and the nearest to Thee. They never stayed in loins nor were retained in wombs. They were not created "from mean water (semen)" (Qur'an , 32:8; 77:20). They were not dispersed by vicissitudes of time. They are on their places (distinct) from Thee and in their positions near Thee. Their desires are concentrated in Thee. Their worship for Thee is much. Their neglect from Thy command is little.

If they witness what remains hidden about Thee they would regard their deeds as very little, they would criticise themselves and would realise that they did not worship Thee according to Thy right for being worshipped and did not obey Thee as Thou hast the right of being obeyed. About the bounties and guidance of Allah, and those who are ungrateful Glorified art Thou, the Creator, the Worshipped, on account of Thy good trials of Thy creatures. Thou created a house (the Paradise) and provided in it for feasting, drinks, foods, spouses, servants, places, streams, plantations and fruits. Then Thou sent a messenger to invite towards it, but the people did not respond to the caller, and did not feel persuaded to what Thou persuaded them nor showed eagerness towards what Thou desired them to feel eager. They jumped on the carcass (of this world), earned shame by eating it and became united on loving it. When one loves a thing it blinds him and sickens his heart. Then he sees but with a diseased eye, hears but with unhearing ears. Desires have cut asunder his wit, and the world has made his heart dead, while his mind is all longing for it. Consequently, he is a slave of it and of everyone who has any share in it. Wherever it turns, he turns towards it and wherever it proceeds, he proceeds towards it. He is not desisted by any desister from Allah, nor takes admonition from any preacher. He sees those who have been caught in neglect whence there is neither rescission nor reversion. About Death Whatever they were ignoring has befallen them, separation from this world, from which they took themselves safe, has come to them and they have reached that in the next world which they had been promised. Whatever has befallen them cannot be described. Pangs of death and grief for losing (this world) have surrounded them. Consequently, their limbs become languid and their complexion changes. Then death increases its struggle over them. In some one it stands in between him and his power of speaking although he lies among his people, looking with eyes, hearing with his ears, with full wits and intelligence. He then thinks over how he wasted his life and in what (activities) he passed his time. He recalls the wealth he collected when he had blinded himself in seeking it, and acquired it from fair and foul sources. Now the consequences of collecting it have overtaken him. He gets ready to leave it. It would remain for those who are behind him. They would enjoy it and benefit by it. 

It would be an easy acquisition for others but a burden on his back, and the man cannot get rid of it. He would thereupon bite his hands with teeth out of shame for what was disclosed to him about his affairs at the time of his death. He would dislike what he coveted during the days of his life and would wish that he who envied him on account of it and felt jealous over him for it should have amassed it instead of he himself. Death would go on affecting his body till his ears too would behave like his tongue (and lose functioning). So he would lie among his people, neither speaking with his tongue or hearing with his ears. He would be rotating his glance over their faces, watching the movements of their tongues, but not hearing their speaking. Then death would increase its sway over him, and his sight would be taken by death as the ears had been taken and the spirit would depart from his body. He would then become a carcass among his own people. They would feel loneliness from him and get away from near him. He would not join a mourner or respond to a caller. Then they would carry him to a small place in the ground and deliver him in it to (face) his deeds. They abandoned visiting him. About the Day of Judgement Till whatever is written as ordained approaches its end, the affairs complete their destined limits, the posteriors join the anteriors and whatever Allah wills takes place in the shape of resurrection of His creation. Then He would convulse the sky and split it. He would quake the earth and shake it. He would root out the mountains and scatter them. They would crush each other out of awe of His Glory and fear of His Dignity. He would take out everyone who is in it. He would refresh them after they had been worn out and collect them after they had been separated. Then He would set them apart for questioning about the hidden deeds and secret acts. He would then divide them into two groups, rewarding one and punishing the other. As regards the obedient people He would reward them with His nearness and would keep them for ever in His house from where those who settle therein do not move out. Their position would not undergo change, fear would not overtake them, ailments would not befall them, dangers would not affect them and journey would not force them (from place to place). As for people of sins, He would settle them in the worst place, would bind their hands with the necks, bind the forelocks with feet and would clothe them in shirts of tar and dresses cut out of flames. They would be in punishment whose heat would be severe, door would be closed on the inmates - in fire which is full of shouts and cries and rising flames and fearful voices. Its inmate does not move out of it. its prisoner cannot be released by ransom and its shackles cannot be cut. There is no fixed age for this house so that it might perish, nor period for its life that might pass away. A part of the same sermon about the Holy Prophet He treated this world disdainfully and regarded it low. He held it contemptible and hated it. He realised that Allah kept it away from him with intention and spread it out for others by way of contempt. Therefore, he remained away from it by his heart, banished its recollection from his mind and wished that its attraction should remain hidden from his eye so that he should not acquire any clothing from it, or hope for staying in it. He conveyed from Allah the pleas (against committing sins), counselled his people as a warner (against Divine chastisement) and called (people) towards Paradise as a conveyor of good tidings. About the Descendants of the Holy Prophet We are the tree of prophethood, staying place of (Divine) Message, descending place of angels, mines of knowledge and the sources of wisdom. Our supporter and lover awaits mercy while our enemy and he who hates us awaits wrath.

SERMON 109 

About Islam

The best means by which seekers of nearness to Allah, the Glorified, the Exalted, seek nearness, is the belief in Him and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and (to believe) in the kalimatu'l-'ikhlas (the expression of Divine purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakat (Islamic tax) for it is a compulsory obligation, fasting for the month of Ramadan for it is the shield against chastisement, the performance of hajj of the House of Allah (i. e . Ka`bah) and its `umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from positions of disgrace. About the Holy Qur'an and Sunnah Go ahead with the remembrance of Allah for it is the best remembrance, and long for that which He has promised to the pious, for His promise is the most true promise. Tread the course of the Prophet for it is the most distinguished course. Follow the sunnah of the Prophet for it is the most right of all behaviours. Learn the Qur'an for it is the fairest of discourses and understand it thoroughly for it is the best blossoming of hearts. Seek cure with its light for it is the cure for hearts. Recite it beautifully for it is the most beautiful narration. Certainly, a scholar who acts not according to his knowledge is like the off-headed ignorant who does not find relief from his ignorance, but on the learned the plea of Allah is greater and grief more incumbent, and he is more blameworthy before Allah.

SERMON 110 

Caution about this world 

So now, certainly I frighten you from this world for it is sweet and green, surrounded by lusts, and liked for its immediate enjoyments. It excites wonder with small things, is ornamented with (false) hopes and decorated with deception. Its rejoicing does not last and its afflictions cannot be avoided. It is deceitful, harmful, changing, perishable, exhaustible, liable to destruction, eating away and destructive. When it reaches the extremity of desires of those who incline towards it and feel happy with it, the position is just what Allah, the Glorified, says (in the Qur'an): ... like the water which send We down from heaven, and the herbage of the earth mingleth with it, then it becometh dry stubble which the winds scatter; for Allah over all things hath power. (18:45) No person gets rejoicing from this world but tears come to him after it, and no one gets its comforts in the front but he has to face hardships in the rear. No one receives the light rain of ease in it but the heavy rain of distress pours upon him. It is just worthy of this world that in the morning it supports a man but in the evening it does not recognise him. If one side of it is sweet and pleasant the other side is bitter and distressing. No one secures enjoyment from its freshness but he has to face hardship from its calamities. No one would pass the evening under the wing of safety but that his morning would be under the feathers of the wing-tip of fear. It is deceitful, and all that is there in it is deception. It is perishable and all that is on it is to perish. There is no good in its provisions except in piety. Whoever takes little from it collects much of what would give him safety, while one who takes much from it takes much of what would ruin him. He would shortly depart from his collection. How many people relied on it but it distressed them; (how many) felt peaceful with it but it tumbled them down; how many were prestigious but it made them low and how many were proud but it made them disgraceful. Its authority is changing. Its life is dirty. Its sweet water is bitter. Its sweetness is like myrrh. Its foods are poisons. Its means are weak. The living in it is exposed to death; the healthy in it is exposed to disease. Its realm is (liable to be) snatched away. The strong in it is (liable to be) defeated and the rich is (liable to be) afflicted with misfortune. The neighbour in it is (liable to be) plundered. Are you not (residing) in the houses of those before you, who were of longer ages, better traces, had bigger desires, were more in numbers and had greater armies. How they devoted themselves to the world and how they showed preference to it! Then they left it without any provision that could convey them through, or the back (of a beast for riding) to carry them. Did you get the news that the world was ever generous enough to present ransom for them, or gave them any support or afforded them good company? It rather inflicted them with troubles, made them languid with calamities, molested them with catastrophes, threw them down on their noses, trampled them under hoofs and helped the vicissitudes of time against them. You have observed its strangeness towards those who went near it, acquired it and appropriated it, till they depart from it for good. Did it give them any provision other than starvation or make them stay in other than narrow places, or give them light other than gloom, or give them in the end anything other than repentance? Is this what you much ask for or remain satisfied with, or towards which you feel greedy? How bad is this abode for him who did not suspect it (to be so) and did not entertain fear from it? You should know as you do know, that you have to leave it and depart from it. While in it, take lesson from those "who proclaimed 'who is more powerful than we'" (Qur'an , 41 :15) but they were carried to their graves, though not as riders. They were then made to stay in the graves, but not as guests. Graves were made for them from the surface of the ground. Their shrouds were made from earth. Old bones were made their neighbour. They are neighbours who do not answer a caller nor ward off trouble, nor pay heed to a mourner. If they get rain they do not feel happy, and if they face famine they do not get disappointed. They are together but each one apart. They are close together but do not see each other. They are near but do not meet. They are enduring and have no hatred. They are ignorant and their malice has died away. There is no fear of trouble from them and no hope of their warding off (troubles). They have exchanged the back (surface) of the earth with its stomach (interior), vastness with narrowness, family with loneliness, and light with darkness. They have come to it (this world) as they had left it with bare feet and naked bodies. They departed from it with their acts towards the continuing life and everlasting house as Allah has said: . . . As We caused the first creation, so will We get it return. (It is) a promise binding Us, verily We were doing it. (Qur'an , 21 :104)

SERMON 111

About the Angel of Death and depart of spirit 

Do you feel when the Angel of Death enters a house, or do you see him when he takes out life of anyone? How does he take out the life of an embryo in the womb of his mother? Does he reach it through any part of her body or the spirit responded to his call with the permission of Allah? Or does he stay with him in the mother's interior? How can he who is unable to describe a creature like this, describe Allah?

SERMON 112 

About this world and its people 

I warn you of the world for it is the abode of the unsteady. It is not a house for foraging. It has decorated itself with deception and deceives with its decoration. It is a house which is low before Allah. So He has mixed its lawful with its unlawful, its good with its evil, its life with its death, and its sweetness with its bitterness. Allah has not kept it clear for His lovers, nor has He been niggardly with it towards His foes. Its good is sparing. Its evil is ready at hand. Its collection would dwindle away. Its authority would be snatched away. Its habitation would face desolation. What is the good in a house which falls down like fallen construction or in an age which expires as the provision exhausts, or in time which passes like walking? Include whatever Allah has made obligatory on you in your demands. Ask from Him fulfilment of what He has asked you to do. Make your ears hear the call of death before you are called by death. Surely the hearts of the abstemious weep in this world even though they may (apparently) laugh, and their grief increases even though they may appear happy. Their hatred for themselves is much even though they may be envied for the subsistence they are allowed. Remembrance of death has disappeared from your hearts while false hopes are present in you. So this world has mastered you more than the next world, and the immediate end (of this world) has removed you away from the remote one (of the next life). You are brethren in the religion of Allah. Dirty natures and bad conscience have separated you. Consequently you do not bear burdens of each other nor advise each other, nor spend on each other, nor love each other. What is your condition? You feel satisfied with what little you have secured from this world while much of the next world of which you have been deprived does not grieve you. The little of this world which you lose pains you so much so that it becomes apparent in your faces, and in the lack of your endurance over whatever is taken away from you; as though this world is your permanent abode, and as though its wealth would stay with you for good. Nothing prevents anyone among you to disclose to his comrade the shortcomings he is afraid of, except the fear that the comrade would also disclose to him similar defects. You have decided together on leaving the next world and loving this world. Your religion has become just licking with the tongue. It is like the work of one who has finished his job and secured satisfaction of his master.

SERMON 113

About abstemiousness, fear of Allah and importance of providing for the next life 

Praise be to Him Who makes praise followed by bounty and bounty with gratefulness. We praise Him on His bounties as on His trials. We seek His help against these hearts which are slow to obey what they have been commended but quick towards what they have been desisted from. We seek His forgiveness from that which His knowledge covers and His document preserves - knowledge which does not leave anything and a document which does not omit anything. We believe in Him like the belief of one who has seen the unknown and has attained the promised rewards - belief, the purity whereof keeps off from belief in partners of Allah, and whose conviction removes doubt. We stand witness that there is no god but Allah, the One, Who has no partner for Him, and that Muhammad is His slave and His Prophet, Allah may bless him and his descendants. These two testimonies heighten the utterance and raise the act. The scale wherein they would be placed would not be light while the scale from which they are removed would not become heavy. Enjoining people to Piety O' creatures of Allah! I advise you to have fear of Allah which is the provision (for the next world) and with it is (your) return. The provision would take you (to your destination) and the return would be successful. The best one, who is able to make people listen has called towards it and the best listener has listened to it. So the caller has proclaimed and the listener has listened and preserved. O' creations of Allah! certainly fear of Allah has saved the lovers of Allah from unlawful items and gave His dread to their hearts till their nights are passed in wakefulness and their noons in thirst. So they achieve comfort through trouble and copious watering through thirst. They regarded death to be near and therefore hastened towards (good) actions. They rejected their desires and so they kept death in their sight. Then, this world is a place of destruction, tribulations, changes and lessons. As for destruction, the time has its bow pressed (to readiness) and its dart does not go amiss, its wound does not heal; it afflicts the living with death, the healthy with ailment and the safe with distress. It is an eater who is not satisfied and a drinker whose thirst is never quenched. As for tribulation, a man collects what he does not eat and builds wherein he does not live. Then he goes out to Allah without carrying the wealth or shifting the building. As for its changes, you see a pitiable man becoming enviable and an enviable man becoming pitiable. This is because the wealth has gone and misfortune has come to him. As for its lessons, a man reaches near (realisation of) his desires when (suddenly) the approach of his death cuts them; then neither the desire is achieved nor the desirer spared. Glory to Allah, how deceitful are its pleasures, how thirst-rousing its quenching and how sunny its shade. That which approaches (i.e. death) cannot be sent back, he who goes away does not return. Glory to Allah, how near is the living to the dead because he will meet him soon and how far is the dead from the living because he has gone away from him. Certainly nothing is viler than evil except its punishment, and nothing is better than good except its reward. In this world everything that is heard is better than what is seen, while of everything of the next world that is seen is better than what is heard. So you should satisfy yourself by hearing rather than seeing and by the news of the unknown. You should know that what is little in this world but much in the next is better than what is much in this world but little in the next. In how many cases little is profitable while much causes loss. Certainly that which you have been commanded to do is wider than what you have been refrained from, and what has been made lawful for you is more than what has been prohibited. Then give up what is less for what is much, and what is limited for what is vast. Allah has guaranteed your livelihood and has commanded you to act. Therefore, the pursuit of that which has been guaranteed to you should not get preference over that whose performance has been enjoined upon you. But by Allah, most certainly the position is that doubt has overtaken and certainty has been shattered and it seems as if what has been guaranteed to you is obligatory on you and what was made obligatory on you has been taken away from you. So, hasten towards (good) actions and dread the suddenness of death, because the return of age cannot be hoped for, as the return of livelihood can be hoped for. Whatever is missed from livelihood today may be hoped tomorrow with increase, but whatever is lost from the age yesterday, its return cannot be expected today. Hope can be only for that which is to come, while about that which is passed there is only disappointment. So "fear Allah as He ought to be feared and do not die until you are (true) Muslim." (Qur'an , 3:102)

SERMON 114 

Seeking rain 

O' my Allah! surely our mountains have dried up and our earth has become dusty. Our cattle are thirsty and are bewildered in their enclosures. They are moaning like the moaning of mothers for their (dead) sons. They are tired of going to their meadows and longing for their watering places. O' my Allah! have mercy on the groan of the groaning and yearn of the yearning. O' my Allah! have mercy on their bewilderment and their passages and their groaning in their yards. O' my Allah ! we have come out to Thee when the years of drought have crowded over us like (a herd of) thin camels, and rain clouds have abandoned us. Thou art the hope for the afflicted and succour for the seeker. We call Thee when the people have lost hopes, cloud has been denied and cattle have died, that do not seize us for our deeds and do not catch us for our sins, and spread Thy mercy over us through raining clouds, rain-fed blossoming, amazing vegetation, and heavy down-pours with which all that was dead regains life and all that was lost returns. O' my Allah! give rain from Thee which should be life giving, satisfying, thorough, widescattered, purified, blissful, plentiful and invigorating. Its vegetation should be exuberant, its branches full of fruits and its leaves green. With it Thou reinvigorates the weak among Thy creatures and bringeth back to life the dead among Thy cities. O' my Allah! give rain from Thee with which our high lands get covered with green herbage, streams get flowing, our sides grow green, our fruits thrive, our cattle prosper, our far-flung areas get watered and our dry areas get its benefit, with Thy vast blessing and immeasurable grant on Thy distressed universe and Thy untamed beasts. And pour upon us rain which is drenching, continuous and heavy; wherein one cycle of rain clashes with the other and one rain drop pushes another (into a continuous chain), its lightning should not be deceptive, its cheek not rainless, its white clouds not scattered and rain not light, so that the famine-stricken thrive with its abundant herbage and the drought stricken come to life with its bliss. Certainly, Thou pourest down rain after the people lose hopes and spreadest Thy mercy, since Thou art the Guardian, the praiseworthy. As-Sayyid ar-Radi says: The wonderful expressions of this sermon: Amir al-mu'minin's words "insahat jibaluna" means the mountains cracked on account of drought. It is said "insaha'ththawbu" when it is torn. It is also said "insaha'n-nabtu" or "saha" or "sawwaha" when vegetation withers and dries up. His words "wa hamat dawabbuna" means became thirsty, as "huyam" means thirst. His words "hadabiru's-sinin". This is plural of "hidbar". It means the camel whom treading has made thin. So Amir al-mu'minin likened with such a camel the year in which drought had occurred. The Arab poet Dhu ar-Rummah has said: These thin camels remain in their places, facing hardships and move only when we take them to some dry area. His words "wa la qaza`in rababuha". Here "al-qaza" means small pieces of cloud scattered all round. His words "wa la shaffanin dhihabuha". It stands for "wa la dhata shaffanin dhihabuha". "ashshaffan" means the cold wind and "adh-dhihab" means light rain. He omitted the world "dhata" from here because of the listener's knowledge of it.

SERMON 115 

About troubles which would arise and the Day of Judgement 

Allah deputised him (the Prophet) as a caller towards Truth and a witness over the creatures. The Prophet conveyed the messages of Allah without being lazy and without any shortcoming, and he fought His enemies in the cause of Allah without being languid and without pleading excuses. He is the foremost of all who practise piety and the power of perception of all those who achieve guidance. A part of the same sermon, complaining about his men If you know what I know of the unknown that is kept wrapped up from you certainly you would have gone out into the open weeping over your deeds and beating yourselves in grief and you would have abandoned your properties without any guard for it or any substitute over it. Everyone would then have cared for his own self without paying attention to anyone else. But you have forgotten what was recalled to you and felt safe from what you had been warned. Consequently, your ideas went astray and your affairs were dispersed. I do long that Allah may cause separation between me and you and give me those who have a better right to be with me than you. By Allah, they are people of blissful ideas, enduring wisdom and true speech. They keep aloof from revolt. They trod forward on the path (of Allah) and ran on the high road. Consequently, they achieved the everlasting next life and easeful honours. Beware! by Allah, a tall lad of swinging gait from Banu Thaqif would be placed over you. He would eat away your vegetation and melt your fat. So, O' Aba Wadhahah, is that all? as-Sayyid ar-Radi says: "al-Wadhahah" means "al-khunfusa' (dung-beetle)." In this sentence Amir al-mu'minin has referred to al-Hajjaj ibn Yusuf ath-Thaqafi and he had an incident with "al-Khunfusa '", which need not be related here.(1) 

(1). The detail of this incident is that one day al-Hajjaj stood up for saying prayers when alkhunfusa' advanced towards him. al-Hajjaj held out his hand to stop him but he bit him whereby his hand got swollen and eventually he died of it. Ibn Abi'l-Hadid has written that "alWadhahah" means the dung that remains sticking to the tail of an animal, and this surname is intended to disgrace him.

SERMON 116 

Rebuking Misers 

You spend no wealth in the cause of Him Who gave it, nor do you risk your lives for the sake of Him Who created them. You enjoy honour through Allah among His creatures, but you do not honour Allah among His creatures. You should derive lessons from your occupying the places of those who were before you and from the departure of your nearest brothers.

SERMON 117 

In praise of his faithful companions 

You are supporters of Truth and brethren in faith. You are the shield on the day of tribulation, and (my) trustees among the rest of the people. With your support I strike the runner away and hope for the obedience of him who advances forward. Therefore, extend to me support which is free from deceit and pure from doubt because, by Allah, I am the most preferable of all for the people.

SERMON 118 

Amir al-mu'minin collected the people and exhorted them(1) to jihad but they observed long silence. Then he said: "What is the matter with you. Have you become dumb?" A group of them replied: "O' Amir al-mu'minin if you go forth we shall be with you." Whereupon Amir al-mu'minin said: What has happened to you? You may not be guided aright or shown the right path. Should in these circumstances I go forth? In fact, at this time one of the brave and the valorous among you whom I select should go out. It does not suit me to leave the army, the city, the public treasury, the land revenue, the dispensation of justice among Muslims and looking after the demands of the claimants and to follow one contingent after the other moving here and there like a featherless arrow moving in the quiver. I am the axis of the mill. It rotates on me while I remain in my position. As soon as I leave it the centre of its rotation would be disturbed and its lower stone would also be disturbed. By Allah, this is a very bad advice. By Allah, if I had not been hoping for martyrdom by my meeting with the enemy - and my meeting with him has been ordained, I would have secured my carrier and went away from you and would not have sought you so long as North and South differed. There is no benefit in the majority of your numbers because of lack of unity of your hearts. I have put you on the clear path whereon no one will perish except who perishes by himself. He who sticks to it would achieve Paradise and he who deviates goes to Hell.

(1). When after the Battle of Siffin, Mu'awiyah's forces began to attack various places in Amir al-mu'minin's area, he asked the Iraqis to check them but they declined on the plea that they would follow him if he himself came forward. Thereupon he delivered this sermon, and clarified his limitations, that if he himself went out it was impossible to run the affairs of the state, and that the enemy's attacks had already started on all sides. In these circumstances it was impolitic to keep the centre unguarded. But what could be hoped from those who changed the victory at Siffin into defeat and opened the door for these attacks.

SERMON 119 

About the greatness of Ahlu'l-bayt and the importance of the laws of Islam 

By Allah, I have knowledge of the conveyance of messages, fulfilment of promises and of entire expressions. We the people of the house (of the Prophet - Ahlu'l-bayt) possess the doors of wisdom and light of governance. Beware that the paths of religion are one and its highways are straight. He who follows them achieves (the aim) and secures (the objective). And he who stood away from it went astray and incurred repentance. Do act for the day for which provisions are stored, and when the intentions would be tested. If a person's own intelligence which is present with him does not help him, the wits (of others) which are remote from him are more unhelpful and those which are away from him more useless. Dread the fire whose flame is severe, whose hollow is deep, whose dress is iron and whose drink is bloody pus. Beware! The(1) good name of a man retained by Allah, the Sublime, among the people is better than wealth inherited by those who would not praise him.

(1). If a person gives away something in his life time then the recipient feels obliged to him. But if wealth is extracted by force then the extractor does not feel himself under his obligation, nor does he praise it. The same is the case of one who dies. His successors think that whatever he had left behind was their right and they should have received it. In this there is no obligation of his to be acknowledged. But if he had done some good act with this very wealth his name would have remained behind him and people would have praised him also. A Persian couplet says: Happy is he who is remembered well after himself, for nothing save the name remains after the man is dead.

SERMON 120

A man from among the companions of Amir al-mu'minin stood up and said, "O' Amir almu'minin, you first stopped us from Arbitration and thereafter gave order for it. We do not know which of these two was more appropriate." Amir al-mu'minin struck one hand over the other and said: This is the reward of one who breaks pledge. By Allah, when I gave you my orders (namely) to abide by arbitration I had led you to an undesirable thing (namely war) in which Allah had ordained good. If you had been steadfast I would have guided you, if you had been bent I would have straightened you and if you had refused I would have rectified you. This was the surest way. But with whom and to whom. I wanted my treatment from you but you proved to be my disease, like the extractor of thorn with the thorn when he knows that the thorn bends towards itself. My Allah, the physicians have despaired of this fatal ailment and water-drawers have become tired with the rope of this well. Where (1) are those who were invited to Islam and they accepted it? They read the Qur'an and decided according to it. They were exhorted to fight and they leapt (towards it) as she-camels leap towards their young. They took their swords out of the sheaths and went out into the world in groups and rows. Some of them perished and some survived. The good news of survival does not please them nor do they get condoled about the dead. Their eyes have turned white with weeping. Their bellies are emaciated because of fasting. Their lips are dry because of (constant) praying. Their colour is pale because of wakefulness. Their faces bear the dust of Godfearing. These are my comrades who have departed. We should be justified if we feel eager for them and bite our hands in their separation. Certainly, Satan has made his ways easy for you and wants to unfasten the knots of religion one by one and to cause division among you in place of unity. Keep away from his evil ideas and enchantments and accept good advice of one who offers it to you and preserve it in your minds. 

(1) Although all those who fought under the banner of Amir al-mu'minin were called Shi`ahs of `Ali, yet only those who had tears in their eyes, paleness on their faces, the Qur'anic verses on their tongues, zeal of religion in their hearts, steadfastness in their feet, determination and courage in their spirits, and patience and endurance in their minds could in true sense he called Shi`ahs of `AIi. These were the people in whose separation Amir al-mu'minin's feelings were coming out in the shape of sighs through the breath, while the flames of the fire of separation were consuming his heart and spirit. These were the people who leapt towards death like mad men and did not feel happy if they survived. Rather, their heart's slogan was as the Persian hemistich says: We are ashamed why we have remained alive. He who has even a slight brilliance of these qualities can alone be called the follower of the Descendants of the Prophet or the Shi`ah of `Ali, otherwise it would be a word which has lost its meaning and been bereft of its dignity through misuse. Thus tradition has it that Amir al-mu'minin saw a group of men at his door and enquired from Qanbar who they were and he answered they were his Shi`ahs. On hearing this Amir almu'minin had a frown on his forehead and said. "Why are they called Shi`ahs? They have no sign of Shi`ahs." Thereupon Qanbar enquired what were the signs of Shi`ahs and Amir al-mu'minin replied: Their bellies are thin through hunger, their lips dry through thirst and their eyes bleared through weeping.

SERMON 121 

When the Kharijites persisted in their rejecting the Arbitration, Amir al-mu'minin went to their camp and addressed them thus: Were all of you (1) with us in Siffin? They replied that some of them were but some of them were not. Amir al-mu'minin said: Then you divide yourselves into two groups. One of those who were in Siffin and other of those who were not present there, so that I may address each as I see suitable. Then he shouted to the people: Stop talking and keep quiet to listen to what I say. Turn your hearts to me. Whomever we ask for evidence, he should give it according to his knowledge about it. Then he had a long conversation with them during which he said: When they had raised the Qur'an by way of deceit, craft, artifice and cheat, did you not say "They are our brothers and our comrades in accepting Islam. They want us to cease fighting, and ask for protection through the Book of Allah, the Glorified. Our opinion is to agree with them and to end their troubles." Then I said to you, "In this affair the outer side is Faith but the inner side is enmity. Its beginning is pity and the end is repentance. Consequently you should stick to your position, and remain steadfast on your path. You should press your teeth (to put all your might) in jihad and should not pay heed to the shouts of the shouter (2). If he is answered he would mislead, but if he is left (unanswered) he would be disgraced." But when this thing (Arbitration) was done I found that you agreed to it. By Allah, if I had refused it, it would not have been obligatory on me. Nor would Allah have laid its sin on me. And by Allah, not that I have accepted it, I alone am the rightful person who should be followed, for certainly the Qur'an is with me. I never forsake it since I adopted its company. We have been with the Prophet in battles wherein those killed were fathers, sons, brothers and relations of one another. Nevertheless, every trouble and hardship just increased us in our belief, in our treading on the right path, in submission to (divine) command and in endurance of the pain of wounds. 

We now had to fight our brethren in Islam because of entry into Islam of misguidance, crookedness, doubts and (wrong) interpretation. However, if we find any way by which Allah may collect us together in our disorder and by which we may come near each other in whatever common remains between us we would accept it and would give up everything else. 

(1). Ibn Abi'l-Hadid writes that this sermon comprises three parts which do not fit together, because as-Sayyid ar-Radi selected some parts of Amir al-mu'minin's sermons and did not record other parts as a result of which the continuity of utterance was not maintained. Thus, one part ends at "if he is left unanswered he would be disgraced", the other at "and endurance at the pain of wound" and the third runs till the end of the sermon.

(2). This reference is to Mu`awiyah or `Amr ibn al-`As.

SERMON 122

Amir al-mu'minin's address to his followers on the battlefield of Siffin 

About supporting the weak and the low-spirited during the fighting Whoever among you feels spiritedness of heart during the action and finds any of his comrades feeling disheartened should ward off (the enemies) from him just as he would do from himself, because of the superiority he enjoys over the other, for if Allah had willed He would have made the former also like him. Certainly death is a quick seeker. Neither does the steadfast escape it nor can the runner-away defy it. The best death is to be killed. By Allah in Whose hand (power) lies the life of the son of Abu Talib, certainly a thousand strikings of the sword on me are easier to me than a death in bed which is not in obedience to Allah. A part of the same sermon It is as if I see you uttering voices like the rustling sound of lizards! You do not seek your own claims nor do you defend against oppression. You have been let free on the path. He who rushes (into the battle) achieves salvation, while he who lags behind, hesitating, gets destruction.

SERMON 123 

To exhort his followers to fight (1) 

Put the armoured man forward and keep the unarmoured one behind. Grit your teeth because this will make the swords skip off the skull, and dodge on the sides of the spears for it changes the direction of their blades. Close the eyes because it strengthens the spirit and gives peace to the heart. Kill the voices because this will keep off spiritlessness . Do not let your banner bend down, nor leave it alone. Do not give it to anyone except the brave and the defenders of honour among you because they alone endure the befalling of troubles; they surround the banners and encircle them on both sides, their rear and their front. They do not separate from them lest they give them over (to the enemy). They do not go ahead of them lest they leave them alone. Everyone should deal with his adversary and also help his comrade by his own life, and should not leave the adversary to his comrade lest both his own adversary and his comrade join against him. By Allah, even if you run away from the sword of today you would not remain safe from the sword of the next world. You are the foremost among the Arabs and great figures. Certainly in running away there is the wrath of Allah, unceasing disgrace and lasting shame. And certainly a runner-away does not lengthen his life, nor does any thing come to intervene between him and his day (of death). Who is there to go towards Allah like the thirsty going to the water? Paradise lies under the edges of spears. Today the reputations (about the valour of warriors) will be tested. By Allah! I am more eager to meet them (in combat) than they are for (returning to) their houses. O' my Allah! If they reject truth disperse their group, divide their words (opinion) and destroy them on account of their sins. They will not budge from their stand till the continuous striking of spears causes piercings (of wounds) through which wind may pass, and the hitting of swords cuts through the skull, cleaves bones and breaks forearms and legs, till they are attacked by contingent after contingent and assaulted by detachments which are followed by reserves for support, till their cities are continuously assailed by force after force, and till the horses trample even the extreme ends of the lands, the tracks of their beast and their meadows. as-Sayyid ar-Radi says: "ad-da`q" means trampling, e.g., "taduqqu'l-khuyulu bihawafiriha ardahum" (the horses trample the ground with their hoofs). "nawahini ardihim" means lands opposite each other, it is said, "manazilu bani fulanin tatanaharu" meaning the 'houses of soand-so are opposite each other.'

(1). Amir al-mu'minin delivered this Sermon on the occasion of the battle of Siffin. This battle was fought in the year 37 A.H. between Amir al-mu'minin and the Governor of Syria (ashSham), Mu`awiyah, for the so-called avenging for the killing of Caliph `Uthman. But in reality it was nothing more than Mu`awiyah who had been the Autonomous Governor of Syria from Caliph `Umar's days not wanting to lose that position by swearing allegiance to Amir al-mu'minin but wanting to keep his authority intact by exploiting the killing of Caliph `Uthman, for later events proved that after securing the government he did not take any practical step to avenge `Uthman's blood, and never spoke, not even through omission, about the killers of `Uthman. Although from the first day Amir al-mu'minin realised that war was inevitable, it was still necessary to exhaust all pleas. Therefore when on Monday the 12th Rajeb, 36 A.H. he returned to Kufah after the battle of Jamal he sent Jarir ibn `Abdallah al-Bajali with a letter to Mu`awiyah at Damascus wherein he wrote that the muhajirun and the ansar had sworn allegiance to him and that he too should first swear him allegiance and thereafter place the case of `Uthman's killing before him so that he could pass verdict thereon according to the Qur'an and Sunnah. But Mu`awiyah detained Jarir on several pretexts and after consulting `Amr ibn al-`As staged a revolt on the excuse of `Uthman's killing, and with the help of important persons of Syria convinced the ignorant people that the liability for `Uthman's life lay on `Ali (p.b.u.h) and that he, with his conduct had encouraged the besiegers and had given them protection. Meanwhile he hung the blood-stained shirt of `Uthman and the amputated fingers of his wife Na'ilah bint al-Farafisah on the pulpit in the Central Mosque of Damascus around which seventy thousand Syrians cried and swore the pledge to avenge `Uthman's blood. When Mu`awiyah had roused the feelings of the Syrians to such an extent that they were determined to lay down their lives and be killed, he secured their allegiance on the cause of avenging `Uthman's blood and busied himself in equipping for the battle. Thereafter, he showed all this to Jarir and then sent him back mortified. When Amir al-mu'minin learnt of these matters through Jarir ibn `Abdallah al-Bajali he was forced to rise against Mu`awiyah, and ordered Malik ibn Habib al-Yarbu`i to mobilise the forces in the valley of An-Nukhaylah. Consequently, people from the suburbs of Kufah began arriving there in large numbers, till they exceeded eighty thousand. First of all, Amir al-mu'minin sent a vanguard contingent, eight thousand strong, under Ziyad ibn an-Nadr al-Harithi and another of four thousand strong under Shurayh ibn Hani al-Harithi towards Syria. After the departure of this vanguard contingent he himself set out for Syria at the head of the remaining army on Wednesday the 5th of Shawwal. When he was out of the boundary of Kufah he offered zuhr (noon) prayer and after staying at Dayr Abi Musa, Nahr (river) Nars, Qubbat Qubbin, Babil, Dayr Ka`b, Karbala', Sabat, Bahurasini, al-Anbar and al-Jazirah arrived at ar-Riqqah. The people of this place were in favour of `Uthman, and at this very place Simak ibn Makhtamah al-Asadi was putting up with his eight hundred men. These people had left Kufah to join Mu`awiyah after deserting Amir al-mu'minin; when they had seen Amir al-mu'minin's force they had dismantled the bridge over the River Euphrates so that Amir al-mu'minin's army should not cross over to the other side of the River. But at the threatening of Malik ibn al-Harith al-Ashtar an-Nakha`i they were frightened, and after consultations among themselves they put the bridge together again and Amir al-mu'minin passed over it with his army. When he alighted on the other side of the River he saw that Ziyad and Shurayh were also putting up there along with their men since both of them had adopted the land route. When, on reaching here, they found that Mu`awiyah was advancing with his armies towards the Euphrates and thinking that they would not be able to face him, they stopped there waiting for Amir al-mu'minin. When they had given the reason for their stopping there, Amir almu'minin accepted their plea and sent them forward. When they reached Sur ar-Rum they found that Abu al-A`war as-Sulami was camping there with his army. Both of them informed Amir al-mu'minin of this, whereupon he despatched Ma1ik ibn al-Harith al-Ashtar an-Nakha`i in their wake as the Officer in Command and cautioned him not to initiate the fighting but to try to counsel them and apprise them of the correct position as far as possible. In this way, on reaching there Malik al-Ashtar encamped a little distance away. Fighting could have commenced any moment, but he did not interfere with the other side nor did he take any step by which fighting could have been commenced. But Abu al-A`war suddenly attacked them at night, whereupon they took their swords out of the sheaths and prepared to repulse them. Clashes between the two sides went on for sometime but in the end, taking benefit of the darkness of night Abu al-A`war fled away. Since fighting had already commenced, soon after the appearance of dawn an Iraqi commander, Hashim ibn `Utbah al-Mirqal az-Zuhri, took his position in the battlefield. From the other side also a contingent came to face him, and the flames of fighting rose high. At last Malik al-Ashtar challenged Abu al-A`war to fight him, but he did not dare to face him, and towards the evening Malik al-Ashtar went onwards with his men. The next day Amir almu'minin reached there with his force and set off for Siffin with the vanguard contingent and other forces. Mu`awiyah had already reached there and had set up his bases. He had also placed a guard on the Euphrates and had occupied it. On reaching there Amir al-mu'minin sent him word to remove the guard from Euphrates, but he refused, whereupon the Iraqis took out their swords and in a courageous attack captured the Euphrates. When this stage was over Amir al-mu'minin sent Bashir ibn `Amr al-Ansari, Sa`id ibn Qays al-Hamdani and Shabath ibn Rib`i at-Tamimi to Mu`awiyah to apprise him of the consequences of war and to make him agree to settlement and allegiance. But his reply was that they could not by any means let `Uthman's blood remain neglected, and that now the sword alone would arbitrate between them. Consequently in the month of Dhi'lhijjah 36 A.H. both the parties decided on war and warriors from each side came out into the field to face their adversary. Those who entered the battlefield from Amir al-mu'minin's side were: Hujr ibn `Adi al-Kindi, Shabath ibn Rib`i at-Tamimi, Khalid ibn al-Mu`ammar, Ziyad ibn an-Nadr alHarithi, Ziyad ibn Khasafah at-Taymi, Sa`id ibn Qays al-Hamdani, Qays ibn Sa`d al-Ansari and Malik ibn al-Harith al-Ashtar an-Nakha`i while from the Syrians there were, `Abd ar-Rahman ibn Khalid ibn Walid al-Makhzuni, Abu al-A`war as-Sulami, Habib ibn Maslamah al-Fihri, `Abdallah ibn Dhi'l-Kala` al-Himyari, `Ubaydallah ibn `Umar ibn al-Khattab, Shurahbil ibn Simt al-Kindi, and Hamzah ibn Malik al-Hamdani. When the month of Dhi'l-hijjah came to end the fighting had to be stopped for Muharram, but from the first of Safar fighting was resumed and both parties arrayed themselves opposite each other, equipped with swords, spears and other weapons. On Amir al-mu'minin's side Malik alAshtar was in command of the horsemen and `Ammar ibn Yasir of the foot soldiers of Kufah while Sahl ibn Hunayf al-Ansari was in command of the horsemen and Qays ibn Sa`d of the foot soldiers of Basrah. The banner of the army was given to Hashim ibn `Utbah. In the army of the Syrians on the right hand contingent Ibn Dhi'l-Kala` was in command, while on the left hand contingent Habib ibn Maslamah, on horsemen `Amr ibn al-`As and on foot soldiers ad-Dahhak ibn Qays al-Fihri were in command. On the first day Malik ibn al-Ashtar entered the battle-field with his men, and from the other side Habib ibn Maslamah came out with his men to face him and from both sides a fierce battle ensued. Throughout the day swords clashed with swords and spears with spears. Next day, Hashim ibn `Utbah came out with `Ali's army and from the other side Abu al-A`war with his footmen came to face him. When the two armies approached near to each other, horsemen fell upon horsemen and footmen upon footmen and continued attacking each other. and they endured with great patience and steadfastness. On the third day, `Ammar ibn Yasir and Ziyad ibn an-Nadr came out with horsemen and foot soldiers and from the other side `Amr ibn al-`As came forward with a big force. Ziyad attacked the horsemen of the opposite side and Malik al-Ashtar attacked the foot soldiers so furiously that the enemy's men lost ground and, failing to offer resistance, returned to their camps. On the fourth day Muhammad ibn al-Hanafiyyah appeared on the battle-field with his men. From the other side `Ubaydallah ibn `Umar came forward with the Syrian army and both the armies had a serious encounter. On the fifth day `Abdallah ibn `Abbas came forward and from the other side al-Walid ibn `Uqba ibn Abi Mu`ayt came to face him. `Abdallah ibn `Abbas carried the assaults with great steadfastness and courage and gave such a brave fight that the enemy left the field in retreat. On the sixth day Qays ibn Sa`d al-Ansari came forward with the army and to face him Ibn Dhi'lKala` came out with his contingent, and such a severe fighting ensued that at every step bodies were seen falling and blood flowing like streams. At last the darkness of the night separated the two armies. On the seventh day Malik al-Ashtar came out and to face him, Habib ibn Maslamah came forward with his men, and fighting raged till zuhr (noon). On the eighth day Amir al-mu'minin himself came out with the army and made such an assault that the entire battlefield quaked, and piercing through the ranks and warding off shots of arrows and spears he came and stood between both the lines. Then he challenged Mu`awiyah, whereupon the latter, along with `Amr ibn al-`As, came a bit closer. Then Amir al-mu'minin said to him: "Come out and face me. Let whoever kills the other be the ruler." Whereupon `Amr ibn al-`As said to Mu`awiyah: "`Ali is right. Gather up a little courage and face him. Mu`awiyah replied: "l am not prepared to waste my life ar your taunting." Saying this he went back. When Amir al-mu'minin saw him retreating he smiled and himself too returned. The daring with which Amir al-mu'minin led the attacks in Siffin can only be called a miraculous feat. Thus, whenever he came out challenging in the battlefield, the enemy lines were dispersed into utter disarray and confusion, and even courageous combatants hesitated to appear against him. That is why on a few occasions he came onto the battlefield in changed dress so that the enemy should not recognise him and someone should be prepared to engage with him personally. Once `Arar ibn Ad'ham came from the other side to engage with al-`Abbas ibn Rabi`ah al-Harith ibn `Abd al-Muttalib. They remained engaged but neither could defeat the other, until al-`Abbas chanced to see that a link of his adversary's armour was loose. With a swift stroke he entangled the point of his sword in it, and then with a quick jerk he cut through a few more links. Then with true aim he gave such a blow that his sword went straight into his bosom. Seeing this, people raised the call of takbir. Mu`awiyah was startled at this noise and on coming to know that `Arar ibn Ad'ham had been slain he was much disturbed and shouted if there was anyone to take revenge for `Arar ibn Ad'ham and kill al-`Abbas, whereupon some tired swordsmen of the tribe of Lakhm came out challenging al-`Abbas. Al-`Abbas said he would come after taking his Chief's permission. Saying al-`Abbas came to Amir al-mu'minin to seek permission. Amir al-mu'minin detained him, put on al-`Abbas's dress. and riding on al-`Abbas's horse entered the battlefield. Taking him to be al-`Abbas, the Lakhms said: "So you have got your Chief's permission." In reply Amir al-mu'minin recited the following verse: Permission (to fight) is given unto those upon whom war is made for they have been oppressed, and verily, to help them, Allah is Most Potent. (Qur'an, 22:39) Now one man came out from the other side shouting like an elephant, ran amok and assaulted Amir al-mu'minin, but he avoided the blow and then gave such a clean cut with his sword to the other's back that he was split into two. People thought the blow had gone without avail, but when his horse jumped his two separate parts fell on the ground. After him another man came out but he too was finished in the twinkling of an eye. Then Amir al-mu'minin challenged others but from the strokes of his sword the enemy came to know that it was Amir al-mu'minin in the dress of al-`Abbas and so none dared come to face him. On the ninth day the right wing was under the command of `Abdullah ibn Budayl and the left wing under that of `Abdullah ibn al-`Abbas. In the centre was Amir al-mu'minin himself. On the other side Habib ibn Maslamah commanded the Syrian army. When both the lines had come face to face with each other, the valiant soldiers drew out their swords and pounced upon one another like ferocious lions, and fighting raged on all sides. The banner of the right wing Amir al-mu'minin's army was revolving in the hands of Banu Hamdan. Whenever anyone of them fell, martyred, someone else would pick up the banner. First of all Kurayb ibn Shurayh raised the banner, on his fall Shurahbil ibn Shurayh took it up, then Marthad ibn Shurayh, then Hubayrah ibn Shurayh then Yarim ibn Shurayh, then Sumayr ibn Shurayh and after the killing of all these six brothers the banner was taken up by Sufyan, then `Abd, then Kurayb, the three sons of Zayd, who all fell martyred. After that the banner was lifted by two brothers (sons) of Bashir namely `Umayr and al-Harith and when they too fell martyred, Wahb ibn Kurayb took up the banner. On this day the enemy's greater attention was on the right wing and its assaults were so fierce that the men lost ground and began to retreat from the battlefield. Only three hundred men remained with the Officer in Command `Abdullah ibn Budayl. On seeing this Amir al-mu'minin asked Malik al-Ashtar to call them back and challenge them as to where they were fleeing. "If the days of life are over they cannot avoid death by running away. " Now the defeat of the right wing could not be without effect on the left wing, so Amir almu'minin turned to the left wing and advanced forward, forcing through the enemy lines, whereupon a slave of Banu Umayyah named Ahmar said to him, "Allah may make me die if I fail to slay you today." On hearing this Amir al-mu'minin's slave Kaysan leapt over him but was killed by him. When Amir al-mu'minin saw this he caught him by the skirt of his armour and, picking him up, threw him down so forcefully that all his joints were smashed, whereupon Imam Hasan (p.b.u. h.) and Muhammad ibn al-Hanafiyyah came forward and despatched him to Hell. Meanwhile, after having been called to Malik al-Ashtar and his having made them feel ashamed, the retreaters came back and again assaulted so steadfastly that pushing back the enemy they reached the place where `Abdullah ibn Budayl was surrounded by the enemy. When he saw his own men he picked up courage and leapt towards Mu`awiyah's tent with drawn sword. Malik al-Ashtar tried to stop him but he couldn't, and, killing seven Syrians, he reached the tent of Mu`awiyah. When Mu`awiyah noticed him close by he ordered him to be stoned, as a result of which he was overpowered and the Syrians crowded over him and killed him. When Malik al-Ashtar saw this he proceeded forward with the combatants of Banu Hamdan and Banu Madh'hij for an attack on Mu`awiyah, and began dispersing the contingent on guard around him. When, out of the five circles of his guards only one remained to be dispersed, Mu`awiyah put his foot in the stirrup of his horse in order to run away, but on someone's encouragement again stopped. On another side of the battlefield a tumult was raging from one end to the other by the swords of `Ammar ibn Yasir and Hashim ibn `Utbah. From whatever side `Ammar passed, the companions (of the Holy Prophet) flocked around him and then made such a joint assault that destruction spread throughout the enemy lines. When Mu`awiyah saw them advancing he threw his fresh forces towards them. But he continued displaying the excellence of his bravery under the storm of swords and spears. At last Abu al-`Adiyah al-Juhani hit him with a spear from which he could not balance himself and then Ibn Hawiy (Jawn as-Saksiki) came forward and slew him. `Ammar ibn Yasir's death caused tumult in Mu`awiyah's ranks because about him they had heard the Holy Prophet (PBUH) having said: " `Ammar will be killed at the hands of a rebellious party. " Thus before he fell as martyr Dhu'l-Kala` had said to `Amr ibn al-`As: "I see `Ammar on `Ali's side; are we that rebellious party?" `Amr ibn al-`As had assured him that eventually `Ammar would join them, but when he killed fighting on `Ali's side the rebellious party stood exposed and no scope was left for any other interpretation. Nevertheless Mu`awiyah started telling the Syrians that: "We did not kill `Ammar, but `Ali did it because he brought him to the battlefield." When Amir al-mu'minin heard this cunning sentence he remarked: "In that case the Holy Prophet (PBUH) killed Hamzah as he had brought him to the battlefield of Uhud. " Hashim ibn `Utbah also fell in this conflict. He was killed by al-Harith ibn Mundhir at-Tanukhi. After him the banner of the contingent was taken over by his son `Abdullah. When such fearless warriors were gone Amir al-mu'minin said to the warriors from the tribes of Hamdan and Rabi`ah: "To me you are like armour and spear. Get up and teach these rebels a lesson. " Consequently, twelve thousand combatants of the tribes of Rabi`ah and Hamdan stood up, swords in hand. The banner was taken up by Hudayn ibn al-Mundhir. Entering the lines of the enemy, they used their swords in such a way that heads began to drop, bodies fell in huge heaps and on every side streams of blood flowed. And the assaults of these swordsmen knew no stopping till the day began to end with all its devastation and the gloom of eve set in, ushering in that fearful night which is known in history as the night of alHarir, wherein the clashing of weapons, the hoofs of horses and the hue and cry of the Syrians created such notice that even voices reaching the ears could not be heard. On Amir al-mu'minin's side, his wrong-crushing slogans raised waves of courage and valour, and on the enemy's side they shook the hearts in their bosoms. The battle was at its zenith. The quivers of the bowmen had become empty. The stalks of the spears had been broken. Hand to hand fighting went on with swords only and dead bodies collected in heaps, till by morning the number of killed had exceeded thirty thousand. On the tenth day Amir al-mu'minin's men showed the same morale. On the right wing Malik alAshtar held the command and on the left wing `Abdullah ibn al-`Abbas. Assaults went on like the assaults of new soldiers. Signs of defeat appeared on the Syrians, and they were about to leave the battlefield and run away, when five hundred Qur'ans were raised on spears changing the entire face of the battle. Moving swords stopped, the weapon of deceit was successful, and the way was clear for wrong to hold its sway. In this battle forty-five thousand Syrians were killed while twenty-five thousand Iraqis fell as martyrs. (Kitab Siffin by Nasr ibn Muzahim al-Minqari [d. 212 A.H.] and at-Tarikh at-Tabari, vol. 1, pp. 3256-3349).

SERMON 124

About the Kharijites and their opinion on Arbitration 

We did not name people the arbitrators but we named the Qur'an the arbitrator. The Qur'an is a book, covered, between two flaps, and it does not speak. It should therefore necessarily have an interpreter. Men alone can be such interpreters. When these people invited us to name the Qur'an as the arbitrator between us, we could not be the party turning away from the Book of Allah. since Allah has said: . . . And then if ye quarrel about anything refer it to Allah and the Prophet . . (Qur'an, 4:59) Reference to Allah means that we decide according to the Qur'an while reference to the Prophet means that we follow his Sunnah. Now therefore, if arbitration were truly done through the Book of Allah (Qur'an). we would be the most rightful of all people for the Caliphate; or if it were done by the Sunnah of the Holy Prophet (PBUH), we would be the most preferable of them. Concerning your point why I allowed a time lag between myself and them with regard to the Arbitration, I did so in order that the ignorant may find out (the truth) and one who already knows may hold with it firmly. Possibly Allah may, as a result of this peace, improve the condition of these people, and they will not be caught by the throats and will not, before indication of the right, fall into rebellion as before. Certainly the best man before Allah is he who loves most to act according to right, even though it causes him hardship and grief rather than according to wrong, even though it gives him benefit and increase. So, where are you being misled and from where have you been brought (to this state)? Be prepared to march to the people who have deviated from the right and do not see it, have been entangled in wrong-doing and are not corrected. They are away from the Book and turned from the (right) path. You are not trustworthy to rely upon, nor are you holders of honour to be adhered to. You are very bad in kindling the fire of fighting.

Woe to you! I had to bear a lot of worries from you. Some day I call you (to jihad) and some day I speak to you in confidence, you are neither true free men at the time of call, nor trustworthy brothers at the time of speaking in confidence.

SERMON 125 

When Amir al-mu'minin was spoken ill of for showing equality in the distribution (of shares from Bayt al-mal or the Muslim Public Treasury) he said:

Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I won't do so as long as the world goes on, and as long as one star leads another in the sky. Even if it were my property, I would have distributed it equally among them, then why not when the property is that of Allah. Beware; certainly that giving of wealth without any right for it is wastefulness and lavishness. It raises its doer in this world, but lowers him in the next world. It honours him before people, but disgraces him with Allah. If a man gives his property to those who have no right for it or do not deserve it, Allah deprives him of their gratefulness, and their love too would be for others. Then if he falls on bad days and needs their help, they would prove the worst comrades and ignoble friends.

SERMON 126

About the Kharijites 

If you do not stop believing that I have gone wrong and been misled, why do you consider that the common men among the followers of the Prophet Muhammad (p.b.u.h.a.h.p.) have gone astray like me, and accuse them with my wrong, and hold them unbelievers on account of my sins. You are holding your swords on your shoulders and using them right and wrong. You are confusing those who have committed sins with those who have not. You know that the Prophet (PBUH) stoned the protected (married) adulterer, then he also said his burial prayer and allowed his successors to inherit from him. He killed the murderer and allowed his successors to inherit from him. He amputated (the hand of) the thief and whipped the unprotected (unmarried) adulterer, but thereafter allowed their shares from the booty, and they married Muslim women. Thus the Prophet (PBUH) took them to ask for their sins and also abided by Allah's commands about them, but did not disallow them their rights created by Islam, nor did he remove their names from its followers. Certainly you are the most evil of all persons and are those whom Satan has put on his lines and thrown out into his wayless land. With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority (of Muslims) because Allah's hand (of protection) is on keeping unity. You should beware of division because the one isolated from the group is (a prey) to Satan just as the one isolated from the flock of sheep is (a prey) to the wolf. Beware; whoever calls to this course, kill him, even though he may be under this headband of mine. Certainly the two arbitrators were appointed to revive what the Qur'an revives and to destroy what the Qur'an destroys. Revival means to unite on it (in a matter) and destruction means to divide on a matter.

If the Qur'an drives us to them we should follow them, and if it drives them to us they should follow up. May you have no father! (Woe to you), I did not cause you any misfortune, nor have I deceived you in any matter, nor created any confusion. Your own group had unanimously suggested in favour of these two men and we bound them that they would not exceed the Qur'an but they deviated from it and abandoned the right although both of them were conversant with it. This wrong-doing was the dictate of their hearts and so they trod upon it, although we had stipulated that in arbitrating with justice and sticking to rightfulness they would avoid the evil of their own views and the mischief of their own verdict (but since this has happened the award is not acceptable to us). 

SERMON 127

About Important happenings in Basrah an army which has neither dust nor noise, nor rustling of reins, nor neighing of horses.

They are trampling the ground with their fe O' Ahnaf! It is as though I see him advancing with et as if they are the feet of ostriches. as-Sayyid ar-Radi says: Amir al-mu'minin pointed to the Chief of the Negroes, (Sahibu'zZanj) .(1) Then Amir al -mu'minin said: Woe to you (the people of Basrah's) inhabited streets and decorated houses which possess wings like the wings of vultures and trunks like the trunks of elephants; they are the people from among whom if one is killed he is not mourned and if one is lost he is not searched for. I turn this world over on its face, value it only according to its (low) value, and look at it with an eye suitable to it. A part of the same sermon Referring to the Turks (Mongols) I (2) can see a people whose faces are like shields covered with rough-scraped skins. They dress themselves in silken and woollen clothes and hold dear excellent horses. Their killing and bloodshed shall take place freely till the wounded shall walk over the dead and the number of runners-away shall be less than those taken prisoner: One of his companions said to him: O' Amir al-mu'minin, you have been given knowledge of hidden things. Whereupon Amir al-mu'minin laughed and said to the man who belonged to the tribe of Banu Kalb: O' brother of Kalb! This is not knowledge of hidden things (`ilmu'l-ghayb), (3) these matters have been acquired from him (namely in Prophet) who knew them. As regard knowledge of hidden things, that means knowledge of the Day of Judgement, and the things covered by Allah in the verse. Verily, Allah is He with Whom is the knowledge of the Hour... (Qur'an, 31:34) Therefore, Allah alone knows what is there in the wombs, whether male or female, ugly or handsome, generous or miserly, mischievous or pious, and who will be the fuel for Hell and who will be in the company of the Prophets in Paradise. This is the knowledge of the hidden things which is not known to anyone save Allah. All else is that whose knowledge Allah passed on to His Prophet and he passed it on to me, and prayed for me that my bosom may retain it and my ribs may hold it.

(1). `Ali ibn Muhammad was born in the village of Warzanin in the suburbs of Ray and belonged to the Azariqah sect of the Kharijites. He claimed to be a sayyid (descendant of the Holy Prophet) by showing himself the son of Muhammad ibn Ahmad al-Mukhtafi ibn `Isa ibn Zayd ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib, but the experts on lineality and biographers have not accepted his claim to being a sayyid and have given his father's name as Muhammad ibn `Abd ar-Rahim instead of Muhammad ibn Ahmad. The former was from the tribe of `Abd al-Qays and had been born of a Sindi maid-slave. `Ali ibn Muhammad rose as an insurgent in 255 A.H. in the reign of al-Muhtadi Billah and associated with him the people from the suburbs of Basrah on promise of money, wealth and freedom. He entered Basrah on the 17th Shuwwal, 255 A.H. killing and looting, and in only two days he put to death thirty thousand individuals, men, women and children, and displayed extreme oppression, bloodshed, savageness and ferocity. He dismantled houses, burnt mosques, and after continuous killing and devastation for fourteen years, was killed in the month of Safar, 270 A.H. in the reign of Muwaffaq Billah. Then people got rid of his devastating deeds. Amir al-mu'minin's prophecy is one of those prophecies which throw light on his knowledge of the unknown. The details of his army given by Amir al-mu'minin namely that there would be neither neighing of horses nor rustling of weapons therein is a historical fact. The historian at-Tabari has written that when this man reached near al-Karkh (a sector of Baghdad) with the intention of insurrection, the people of that place welcomed him, and a man presented him a horse for which no rein could be found despite a search. At last he rode it using a rope for the rein. Similarly there were at that time only three swords in his force - one with himself, one with `Ali ibn Aban al-Muhallabi, and one with Muhammad ibn Salm, but later they collected some more weapons by marauding. 

(2). This prophecy of Amir al-mu'minin is about the attack of the Tartars (Mongols) who were inhabitants of the Mongolian desert in the north west of Turkistan. These semi-savage tribes lived by marauding, killing and devastating. They used to fight among themselves and attack neighbouring areas. Each tribe had a separate chief who was deemed responsible for their protection. Chingiz Khan (Temujin) who was one of the ruling chiefs of these tribes and was very brave and courageous had risen to organise all their divided tribes into one, and, despite their opposition he succeeded in overpowering them through his might and sagacity. Collecting a large number under his banner he rose in 606 A.H. like a torrent and went on dominating cities and ruining populations till he conquered the area upto North China. When his authority was established he offered his terms of settlement to `Alau'd-Din Khwarazm Shah, ruler of the neighbouring country of Turkistan, and through a deputation concluded an agreement with him that the Tartar traders would be allowed to visit his country for trade and their life and property would not be subject to any harm. For some time they traded freely without fear but on one occasion `Alau'd-Din accused them of spying, seized their goods and had them killed by the Chief of Atrar. When Chingiz Khan learnt of the breach of the agreement and the killing of Tartar merchants his eyes cast forth flames and he began trembling with rage. He sent word to `Alau'd-Din to return the goods of the Tartar merchants and to hand over to him the ruler of Atrar. `Alau'd-Din, who was mad with power and authority, did not pay any heed, and acting short-sightedly killed even the plenipotentiary of Chingiz Khan. Now Chingiz Khan lost all patience and his eyes filled with blood. He rose with his sword in hand, and the Tartar warriors leapt towards Bukhara on their speedy stallions. `Alau'd-Din came out with four hundred thousand combatants to face him but could not resist the incessant assaults of the Tartars, and having been vanquished only after a few attacks ran away to Nishabur across the river Jaxartes (Sihun). The Tartars smashed Bukhara and razed it to the ground. They pulled down schools and mosques, burning to ashes the houses and killing men and women without distinction. Next year they assaulted Samarqand and devastated it completely. After the flight of `Alau'd-Din, his son Jalalu'd-Din Khwarazm Shah had assumed the reins of government The Tartars chased him also, and for ten years he fled from one place to the other but did not fall in their hands. At last he crossed over the river out of the boundaries of his realm. During this time the Tartars did their utmost to ruin populated lands and to annihilate humanity. No city escaped their ruining and no populace could avoid their trampling. Wherever they went they upset the kingdom, overthrew governments, and in a short time established their authority over the northern portion of Asia. When Chingiz Khan died in 622 A.H. his own son Ogedei Khan succeeded him. He searched out Jalalu'd-Din in 628 A.H. and killed him. After him Mongka Khan, the son of the other son of Chingiz Khan, occupied the throne. After Mongka Khan, Qubilai Khan succeeded to a part of the country and the control of Asia fell to the share of his brother Hulagu Khan. On the division of the whole realm among the grandsons of Chingiz Khan, Hulagu Khan was thinking of conquering Muslims areas when the Hanafite of Khurasan in enmity with the Shafi`ite invited him to attack Khurasan. He therefore led an assault on Khurasan, and the Hanafite, thinking themselves to be safe from the Tartars, opened the city gates for them. But the Tartars did not make any distinction between Hanafite and Shafi`ite and killed whoever fell to their hands. After killing most of its population they took it in occupation. These very differences between the Hanafite and the Shafi`ite opened for him the door of conquest upto Iraq. Consequently, after conquering Khurasan his courage increased and in 656 A.H. he marched on Baghdad with two hundred thousand Tartars. al-Musta`sim Billah's army and the people of Baghdad jointly faced them, but it was not in their power to stop this torrent of calamity. The result was that the Tartars entered Baghdad on the day of `Ashura' carrying with them bloodshed and ruin. They remained busy in killing for forty days. Rivers of blood flowed in the streets and all the alleys were filled with dead bodies. Hundred of thousands of people were put to the sword while al-Musta`sim Billah was trampled to death under foot. Only those people who hid themselves in wells or underground places and hid from their sight could survive. This was the devastation of Baghdad which shook the `Abbasid Kingdom to its foundation, so that its flag could never fly thereafter. Some historians have laid the blame of this ruin on Ibn al-`Alqami (Abu Talib, Muhammad ibn Ahmad al-Baghdadi), the minister of al-Musta`sim Billah, by holding that, moved by the general masses of the Shi`ahs and the ruin of al-Karkh sector (of Baghdad), he invited Hulagu Khan through the latter's minister, the great scholar Nasiru'd-Din Muhammad ibn Muhammad at-Tusi, to march on Baghdad. Even if it be so, it is not possible to ignore the historical fact that before this the `Abbasid Caliph an-Nasir Lidini'llah had initiated the move for the attack on the Muslim areas. When the Khwarazm Shahs declined to acknowledge the authority of the Caliphate he had sent word to Chingiz Khan to march on Khwarazm, from which the Tartars had understood that there was no unity and co-operation among the Muslims. Thereafter the Hanafite had sent for Hulagu Khan to crush the Shafi`ite as a consequence of which the Tartars secured control over Khurasan, and prepared the way to march towards Baghdad. In these circumstances to hold only Ibn al-`Alqami responsible for the ruination of Baghdad and to ignore the move of an-Nasir Lidini'llah and the dispute between the Hanafite and the Shafi`ite would be covering up the facts, when in fact the cause for the ruin of Baghdad was this very conquest of Khurasan, whose real movers were the Hanafite inhabitants of the place. It was by this conquest that Hulagu Khan had the courage to march on the centre of Islam; otherwise it cannot have been the result of a single individual's message that he assaulted an old capital like Baghdad, the awe of whose power and grandeur was seated in the hearts of a large part of the world. (3). To know hidden things on a personal level is one thing, while to be gifted by Allah with knowledge of any matter and to convey it to others is different. The knowledge of the future which the prophets and vicegerents possess is gained by them through Allah's teaching and informing. Allah alone has knowledge of events which are to happen in the future. Of course, He passes this knowledge on to whoever He wills. Thus He says: (He alone is) the "Knower of the unseen, neither doth He reveal His secrets unto any (one else) save unto that one of the Messengers whom He chooseth..." (Qur'an, 72:26-27) In this way Amir al-mu'minin also received knowledge of the future through the instructions of the Prophet or inspiration from Allah, for which these words of Amir al-mu'minin stand evidence. Of course, sometimes it is not proper or expedient to disclose certain matters and they are allowed to remain under a veil. Then no one can be acquainted with them as Allah says: Verily, Allah is He with Whom is the knowledge of the Hour and He sendeth down the rain, and knoweth He what is in the wombs; and knoweth not any soul what he shall earn the morrow, and knoweth not any soul in what lands he shall die: Verily Allah is All-knowing, All- aware. (Qur'an, 31:34)

SERMON 128

About measures and weights, the transience of this world and the condition of its people 

O' creatures of Allah! You and whatever you desire from this world are like guests with fixed period of stay, and like debtors called upon to pay. Life is getting short while (the records of) actions are being preserved. Many strivers are wasting (their efforts) and many of those who exert are heading towards harm. You are in a period when steps of virtue are moving backwards, steps of evil are moving forward and Satan is increasing his eagerness to ruin people. This is the time that his equipment is strong, his traps have been spread and his prey has become easy (to catch). Cast your glance over people wherever you like, you will see either a poor man suffering from poverty, or a rich man ignoring Allah despite His bounty over him, or a miser increasing his wealth by trampling on Allah's obligations, or an unruly person closing his ears to all counsel. Where are your good people; where are your virtuous people? Where are your high spirited men and generous men? Where are those of you who avoid deceit in their business and remain pure in their behaviour? Have they not all departed from this ignoble, transitory and troublesome world? Have you not been left among people who are just like rubbish and so low that lips avoid mention of them and do not move even to condemn their low position. ... "Verily we are Allah's and verily unto Him shall we return." (Qur'an, 2:156) Mischief has appeared and there is no one to oppose and change it, nor anyone to dissuade from it or desist from it. Do you, with these qualities, hope to secure abode in the purified neighbourhood of Allah and to be regarded His staunch lovers? Alas! Allah cannot be deceived about His paradise and His will cannot be secured save by His obedience. Allah may curse those who advise good but they themselves avoid it, and those who desist others from evil but they themselves act upon it.

SERMON 129 

Delivered when Abu Dharr (1) was exiled towards ar-Rabadhah 

O' Abu Dharr! You showed anger in the name of Allah therefore have hope in Him for whom you became angry. The people were afraid of you in the matter of their (pleasure of this) world while you feared them for your faith. Then leave to them that for which they are afraid of you and get away from them taking away what you fear them about. How needy are they for what you dissuade them from and how heedless are you towards what they are denying you. You will shortly know who is the gainer tomorrow (on the Day of Judgement) and who is more enviable. Even if these skies and earth were closed to some individual and he feared Allah, then Allah would open them for him. Only rightfulness should attract you while wrongfulness should detract you. If you had accepted their worldly attractions they would have loved you and if you had shared in it they would have given you asylum. 

(1). Abu Dharr al-Ghifari's name was Jundab ibn Junadah. He was an inhabitant of arRabadhah which was a small village on the east side of Medina. When he heard about the proclamation of the Prophet, he came to Mecca and after making enquires saw the Prophet and accepted Islam whereupon the unbelievers of Quraysh gave him all sorts of troubles and inflicted pain after pain, but he remained steadfast. Among the acceptors of Islam he is the third, fourth or fifth. Along with this precedence in Islam his renunciation and piety was so high that the Prophet said: Among my people Abu Dharr is the like of `Isa (Jesus) son of Maryam (Mary) in renunciation and piety. In the reign of Caliph `Umar, Abu Dharr left for Syria and during `Uthman's reign also remained there. He spent his days in counselling, preaching, acquainting people with the greatness of the members of the Prophet's family and guiding the people to the rightful path. The traces of Shi`ism now found in Syria and Jabal `Amil (north of Lebanon) are the result of his preaching and activity and the fruit of seeds sown by him. The Governor of Syria, Mu`awiyah, did not like the conduct of Abu Dharr and was much disgusted with his open criticism and mention of the money-making and other wrongful activities of `Uthman. But he could do nothing. At last he wrote to `Uthman that if he remained there any longer he would rouse the people against the Caliph. There should therefore be some remedy against this. On this, `Uthman wrote to him that Abu Dharr should be seated on an unsaddled camel and dispatched to Medina. The order was obeyed and Abu Dharr was sent to Medina. On reaching Medina he resumed his preaching of righteousness and truth. He would recall to the people the days of the Holy Prophet and refrain them from displays of kingly pageantry, whereupon `Uthman was much perturbed and tried to restrict his speaking. One day he sent for him and said: "I have come to know that you go about propagating that the Holy Prophet said that: "When Banu Umayyah will become thirty in number they will regard the cities of Allah as their property, His creatures their slaves and His religion the tool of their treachery." Abu Dharr replied that he had heard the Prophet say so. `Uthman said that he was speaking a lie and enquired from those beside him if any one had heard this tradition and all replied in the negative. Abu Dharr then said that enquiry should be made from Amir al-mu'minin `Ali ibn Abi Talib (p.b.u.h.). He was sent for and asked about it. He said it was correct and Abu Dharr was telling the truth. `Uthman enquired on what basis he gave evidence for the correctness of this tradition. Amir al-mu'minin replied that he had heard the Holy Prophet say that: There is no speaker under the sky or over the earth more truthful than Abu Dharr. Now `Uthman could do nothing. If he still held him to be liar it would mean falsification of the Prophet. He therefore kept quiet despite much perturbation, since he could not refute him. On the other side Abu Dharr began speaking against the usurping of Muslims' property quite openly and whenever he saw `Uthman he would recite this verse: And those who hoard up gold and silver and spend it not in Allah's way; announce thou unto them a painful chastisement. On the Day (of Judgement) when it shall be heated in the fire of hell, then shall be branded with it their foreheads and their sides and their backs; (saying unto them) "This is what ye hoarded up for yourselves, taste ye then what ye did hoard up. " (Qur'an, 9:3435) `Uthman promised him money but could not entrap this free man in his golden net, then resorted to repression but could not stop his truth-speaking tongue. At last he ordered him to leave and go to ar-Rabadhah and deputised Marwan, son of the man (al-Hakam) exiled by the Prophet, to turn him out of Medina. At the same time he issued the inhuman order that no one should speak to him nor see him off. But Amir al-mu'minin, Imam Hasan, Imam Husayn, `Aqil ibn Abi Talib, `Abdullah ibn Ja`far and `Ammar ibn Yasir did not pay any heed to this order and accompanied him to see him off, and Amir al-mu'minin uttered these sentences (i.e., the above sermon) on that occasion. In ar-Rabadhah, Abu Dharr had to put up with a very had life. It was here that his son Dharr and his wife died and the sheep and goats that he was keeping for his livelihood also died. Of his children only one daughter remained, who equally shared his starvation and troubles. When the means of subsistence were fully exhausted and day after day passed without food she said to Abu Dharr: "Father, how long shall we go on like this. We should go somewhere in search of livelihood." Abu Dharr took her with him and set off for the wilderness. He could not find even any foliage. At last he was tired and sat down at a certain place. Then he collected some sand and, putting his head on it, lay down. Soon he began gasping, his eyes rolled up and pangs of death gripped him . When the daughter saw this condition she was perplexed and said, "Father, if you die in this vast wilderness, how shall I manage for your burial quite alone." He replied, "Do not get upset. The Prophet told me that I shall die in helplessness and some Iraqis would arrange for my burial. After my death you put a sheet over me and then sit by the roadway and when some caravan passes that way tell them that the Prophet's companion Abu Dharr has died." Consequently, after his death she went and sat by the roadside. After some time a caravan passed that way. It included Malik ibn al-Harith al-Ashtar anNakha`i, Hujr ibn `Adi at-Ta'i, `Alqamah ibn Qays an- Nakha`i, Sa`sa`ah ibn Suhan al-`Abdi, al-Aswad ibn Yazid an-Nakha`i etc. who were all fourteen persons in number. When they heard about the passing away of Abu Dharr they were shocked at his helpless death. They stopped their riding beasts and postponed the onward journey for his burial. Ma1ik al-Ashtar gave a sheet of cloth for his shroud. It was valued at four thousand Dirhams. After his funeral rites and burial they departed. This happened in the month of Dhi'l-hijjah, 32 A.H.

SERMON 130 

Grounds for accepting the Caliphate and the qualities of a ruler and governor 

O' (people of) differing minds and divided hearts, whose bodies are present but wits are absent. I am leading you (amicably) towards truthfulness, but you run away from it like goats and sheep running away from the howling of a lion. How hard it is for me to uncover for you the secrets of justice, or to straighten the curve of truthfulness. O' my Allah! Thou knowest that what we did was not to seek power nor to acquire anything from the vanities of the world. We rather wanted to restore the signs of Thy religion and to usher prosperity into Thy cities so that the oppressed among Thy creatures might be safe and Thy forsaken commands might be established. O' my Allah! I am the first who leaned (towards Thee) and who heard and responded (to the call of Islam). No one preceded me in prayer (salat) except the Prophet. You certainly know that he who is in charge of honour, life, booty, (enforcement of) legal commandments and the leadership of the Muslims should not be a miser as his greed would aim at their wealth, nor be ignorant as he would then mislead them with his ignorance, nor be of rude behaviour who would estrange them with his rudeness, nor should he deal unjustly with wealth thus preferring one group over another, nor should he accept a bribe while taking decisions, as he would forfeit (others) rights and hold them up without finality, nor should he ignore sunnah as he would ruin the people.