Sermon 151: I praise Allah and seek His help

The condition of the people during disorder, and advice against oppression and unlawful earning

ومن خطبة له (عليه السلام)

يحذر من الفتن

The Two Testimonies

الشهادتان

I praise Allah and seek His help from (what led to the) punishment of Satan and his deceitful acts, and (l seek His) protection from Satan's traps and waylayings. I stand witness that there is no god but Allah and I stand witness that Muhammad is His slave and His Prophet (peace be upon him and his progeny) and his chosen and his selected one. Muhammad's (S) distinction cannot be paralleled nor can his loss be made good.

Populated places were brightened through him when previously there was dark misguidance, overpowering ignorance and rude habits, and people regarded unlawful as lawful, humiliated the man of wisdom, passed lives when there were no prophets and died as unbelievers.

وَأَحْمَدُ اللهَ وَأَسْتَعِينُهُ عَلَى مَدَاحِرِ الشَّيْطَانِ وَمَزَاجِرِهِ، وَالاعْتِصَامِ مِنْ حَبَائِلِهِ وَمَخَاتِلِهِ. وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، وَنَجِيبُهُ وَصَفْوَتُهُ، لاَ يُؤَازَى فَضْلُهُ، وَلاَ يُجْبَرُ فَقْدُهُ، أَضَاءَتْ بِهِ الْبِلاَدُ بَعْدَ الضَّلاَلَةِ الْمُظْلِمَةِ، وَالْجَهَالَةِ الْغَالِبَةِ، وَالْجَفْوَةِ الْجَافِيَةِ، وَالنَّاسُ يَسْتَحلُّونَ الْحَرِيمَ، وَيَسْتَذِلُّونَ الْحَكِيمَ، يَحْيَوْنَ عَلَى فَتْرَة، وَيَمُوتُونَ عَلَى كَفْرَةِ !

Warning against Religious Strife

التحذير من الفتن

You, O people of Arabia, will be victims of calamities which have come near. You should avoid the intoxication of wealth, fear the disasters of chastisement, keep steadfast in the darkness and crookedness of mischief when its hidden nature discloses itself, its secrets become manifest and its axis and the pivot of its rotation gain strength. It begins in imperceptible stages but develops into great hideousness. Its youth is like the youth of an adolescent and its marks are like the marks of beating by stone.

ثُمَّ إِنَّكُمْ مَعْشَرَ الْعَرَبِ أَغْرَاضُ بَلاَيَا قَدِ اقْتَرَبَتْ، فَاتَّقُوا سَكَرَاتِ النِّعْمَةِ، وَاحْذَرُوا بِوَائِقَ النِّقْمَةِ، وَتَثَبَّتُوا فِي قَتَامِ الْعِشْوَةِ، وَاعْوِجَاجِ الْفِتْنَةِ عِنْدَ طُلُوعِ جَنِينِهَا، وَظُهُورِ كَمِينِهَا، وَانْتِصَابِ قُطْبِهَا، وَمَدَارِ رَحَاهَا. تَبْدَأُ فِي مَدَارِجَ خَفِيَّة، وَتَؤُولُ إِلَى فَظَاعَة جَلِيَّة، شِبَابُهَا كَشِبَابِ الْغُلاَمِ، وَآثَارُهَا كَآثَارِ السِّلاَمِ

Oppressors inherit it by (mutual) agreement. The first of them serves as a leader for the latter one and the latter one follows the first one. They vie with each other in (the matter of) this lowly world, and leap over this stinking carcass. Shortly the follower will denounce his connection with the leader, and the leader with the follower. They will disunite on account of mutual hatred and curse one another when they meet. Then after this there will appear another arouser of mischief who will destroy ruined things. The heart will become wavering after being normal, men will be misled after safety, desires will multiply and become diversified and views will become confused.

يَتَوَارَثُهَا الظَّلَمَةُ بالْعُهُودِ! أَوَّلُهُمْ قَائِدٌ لاِخِرِهِمْ، وَآخِرُهُمْ مُقْتَد بأَوَّلِهِمْ، يَتَنَافَسُونَ في دُنْيا دَنِيَّة، وَيَتَكَالَبُونَ عَلى جِيفَة مُرِيحَة، وَعَنْ قَلِيل يَتَبَرَّأُ التَّابِعُ مِنَ الْمَتْبُوعِ، وَالْقَائِدُ مِنَ الْمَقُودِ، فَيَتَزَايَلُونَ بِالْبِغْضَاءِ، وَيَتَلاَعَنُونَ عِنْدَ اللِّقَاءِ

ثُمَّ يَأْتِي بَعْدَ ذلِكَ طَالِعُ الْفِتْنَةِ الرَّجُوفِ، وَالْقَاصِمَةِ الزَّحُوفِ، فَتَزِيغُ قُلُوبٌ بَعْدَ اسْتِقَامَة، وَتَضِلُّ رِجَالٌ بَعْدَ سَلاَمَة، وَتَخْتَلِفُ الاَهْوَاءُ عِنْدَ هُجُومِهَا، وَتَلْتَبِسُ الاْرَاءُ عِنْدَ نُجُومِهَا

Whoever proceeds towards this mischief will be ruined and whoever strives for it will be annihilated. They will be biting each other during it as the wild asses bite each other in the herd. The coils of the rope will be disturbed and the face of affairs will be blinded. During it sagacity will be on the ebb, and the oppressors will (get the opportunity to) speak. This mischief will smash the Bedouins with its hammers and crush them with its chest.

In its dust the single marchers will be lost, and in its way the horsemen will be destroyed. It will approach with the bitterness of destiny and will give pure blood (instead of milk). It will breach the minarets of faith and shatter the ties of firm belief. The wise will run away from it while the wicked will foster it. It will thunder and flash (like lightning). It will create a severe disaster. In it kinship will be forsaken and Islam will be abandoned. He who declaims it will also be affected by it, and he who flees from it will (be forced to) stay in it.

مَنْ أَشْرَفَ لَهَا قَصَمَتْهُ، وَمَنْ سَعَى فِيهَا حَطَمَتْهُ، يَتَكَادَمُونَ فِيهَا تَكَادُمَ الْحُمُرِ فِي الْعَانَةِ! قَدِ اضْطَرَبَ مَعْقُودُ الْحَبْلِ، وَعَمِيَ وَجْهُ الاَْمْرِ، تَغِيضُ فِيهَا الْحِكْمَةُ، وَتَنْطِقُ فِيهَا الظَّلَمَةُ، وَتَدُقُّ أَهْلَ الْبَدْوِ بِمِسْحَلِهَا، وَتَرُضُّهُمْ بِكَلْكَلِهَا! يَضِيعُ فِي غُبَارِهَا الْوُحْدَانُ، وَيَهْلِكُ فِي طَرِيقِهَا الرُّكْبَانُ، تَرِدُ بِمُرِّ الْقَضَاءِ، وَتَحْلُبُ عَبِيطَ الدِّمَاءِ، وَتَثْلِمُ مَنَارَ الدِّينَ، وَتَنْقُضُ عَقْدَ الْيَقِينِ، يَهْرُبُ مِنْهَا الاْكْياسُ، وَيُدَبِّرُهَا الاْرْجَاسُ، مِرْعَادٌ مِبْرَاقٌ، كَاشِفَةٌ عَنْ سَاق! تُقْطَعُ فِيهَا الاَرْحَامُ، وَيُفَارَقُ عَلَيْهَا الاِسْلاَمُ! بَرِيُّهَا سَقِيمٌ، وَظَاعِنُهَا مُقِيمٌ !

A part of the same sermon

Among them some will be unavenged martyrs and some will be stricken with fear and seek protection. They will be deceived by pledges and fraudulent belief. You should not become landmarks of mischiefs and signs of innovations but should adhere to that on which the rope of the community has been wound and on which the pillars of obedience have been founded. Proceed towards Allah as oppressed and do not proceed to Him as oppressors. Avoid the paths of Satan and the places of revolt. Do not put in your bellies unlawful morsels because you are facing Him Who has made disobedience unlawful for you, and made the path of obedience easy for you.

بَيْنَ قَتِيل مَطْلُول، وَخَائِف مُسْتَجِير، يَخْتِلُونَ بِعَقْدِ الاَيمَانِ وَبِغُرُورِ الاْيمَانِ; فَلاَ تَكُونُوا أَنْصَابَ الْفِتَنِ، وَأَعْلاَمَ الْبِدَعِ، وَالْزَمُوا مَا عُقِدَ عَلَيْهِ حَبْلُ الْجَمَاعَةِ، وَبُنِيَتْ عَلَيْهِ أَرْكَانُ الطَّاعَةِ، وَاقْدَمُوا عَلَى اللهِ مَظْلُومِينَ، وَلاَ تَقْدَمُوا عَلَيْهِ ظَالِمِينَ، وَاتَّقُوا مَدَارِجَ الشَّيْطَانِ وَمَهَابِطَ الْعُدْوَانِ، وَلاَ تُدْخِلُوا بُطُونَكُمْ لُعَقَ الْحَرَامِ، فَإِنَّكُمْ بِعَيْنِ مَنْ حَرَّمَ عَلَيْكُم الْمَعْصِيَةَ، وَسَهَّلَ لَكُمْ سُبُلَ الطَّاعَةِ

Alternative Sources for Sermon 151

(1) Al-Sayyid al-Yamani, al-Taraz, I,334 .

Sermon 152: Praise be to Allah who is...

About the greatness and the attributes of Allah1 and the qualities of the Imams

ومن خطبة له (عليه السلام)

في صفات الله جل جلاله، وصفات أئمة الدين

Praise be to Allah who is proof of His existence through His creation, of His being eternal through the newness of His creation, and through their mutual similarities of the fact that nothing is similar to Him. Senses cannot touch Him and curtains cannot veil Him, because of the difference between the Maker and the made, the Limiter and the limited and the Sustainer and the sustained.

الْحَمْدُ للهِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ، وَبِمُحْدَثِ خَلْقِهِ عَلَى أَزَلِيَّته، وَبِاشْتِبَاهِهِمْ عَلَى أَنْ لاَ شَبَهَ لَهُ. لاَ تَسْتَلِمُهُ الْمَشَاعِرُ، وَلاَ تَحْجُبُهُ السَّوَاتِرُ، لاِفْتِرَاِق الصَّانِعِ وَالْمَصْنُوعِ، وَالْحَادِّ وَالْـمَحْدُودِ، وَالرَّبِّ وَالْمَرْبُوبِ

He is One but not by the first in counting, is Creator but not through activity or labour, is Hearer but not by means of any physical organ, is Looker but not by a stretching of eyelids, is Witness but not by nearness, is Distinct but not by measurement of distance, is Manifest but not by seeing and is Hidden but not by subtlety (of body). He is Distinct from things because He overpowers them and exercises might over them, while things are distinct from Him because of their subjugation to Him and their turning towards Him.

الاْحَدُ لاَ بِتَأْوِيلِ عَدَد، وَالْخَالِقُ لاَ بِمَعْنَى حَرَكَة وَنَصَب، وَالسَّمِيعُ لاَ بِأَدَاة، وَالْبَصِيرُ لاَ بِتَفْرِيقِ آلَة، وَالشَّاهِدُ لاَبِمُمَاسَّه، وَالْبَائِنُ لاَبِتَرَاخِي مَسَافَة، وَالظّاهِرُ لاَبِرُؤيَة، وَالْبَاطِنُ لاَ بِلَطَافَة. بَانَ مِنَ الاْشْيَاءِ بَالْقَهْرِ لَهَا، وَالْقُدْرَةِ عَلَيْهَا، وَبَانَتِ الاْشْيَاءُ مِنْهُ بَالْخُضُوعِ لَهُ، وَالرُّجُوعِ إِلَيْهِ

He who describes Him limits Him. He who limits Him numbers Him. He who numbers Him rejects His eternity. He who said "how" sought a description for Him. He who said "where" bounded him. He is the Knower even though there be nothing to be known. He is the Sustainer even though there be nothing to be sustained. He is the Powerful even though there be nothing to be overpowered.

مَنْ وَصَفَهُ فَقَدْ حَدَّهُ، وَمَنْ حَدَّهُ فَقَدْ عَدَّهُ، وَمَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ، وَمَنْ قَالَ: كَيْفَ، فَقَدِ اسْتَوْصَفَهُ، وَمَنْ قَالَ: أَيْنَ، فَقَدْ حَيَّزَهُ. عَالِمٌ إِذْ لاَ مَعْلُومٌ، وَرَبٌّ إِذْ لاَ مَرْبُوبٌ، وَقَادِرٌ إِذْ لاَ مَقْدُورٌ

A part of the same sermon about the Divine leaders (Imams)

منها: في أئمّة الدين

The riser has risen, the sparkler has sparkled, the appearer has appeared and the curved has been straightened. Allah has replaced one people with another and one day with another. We awaited these changes as the famine-stricken await the rain. Certainly the Imams are the vicegerents of Allah over His creatures and they make the creatures know Allah. No one will enter Paradise except he who knows them and knows Him, and no one will enter Hell except he who denies them and denies Him.

فَقَدْ طَلَعَ طَالِعٌ، وَلَمَعَ لاَ مِعٌ، وَلاَحَ لاَئِحٌ، وَاعْتَدَلَ مَائِلٌ، وَاسْتَبْدَلَ اللهُ بِقَوْم قَوْماً، وَبِيَوم يَوْماً، وَانْتَظَرْنَا الْغِيَرَ انْتِظَارَ الْـمُجْدِبِ الْمَطَرَ. وَإِنَّمَا الاَئِمَّةُ قُوَّامُ اللهِ عَلَى خَلْقِهِ، وَعُرَفَاؤُهُ عَلَى عِبَادِهِ، لاَ يَدْخُلُ الْجَنَّةَ إِلاَّ مَنْ عَرَفَهُمْ وَعَرَفُوهُ، وَلاَ يَدْخُلُ النَّارَ إِلاَّ منْ أَنْكَرَهُمْ وَأَنْكَرُوهُ

Allah the Glorified, has distinguished you with Islam and has chosen you for it. This is because it is the name of safety and the collection of honour. Allah the Glorified, chose its way and disclosed its pleas through open knowledge and secret maxims. Its (Qur'an) wonders are not exhausted and its delicacies do not end. It contains blossoming bounties and lamps of darkness. (The doors of) virtues cannot be opened save with its keys, nor can gloom be dispelled save with its lamps. Allah has protected its inaccessible points (from enemies) and allowed grazing (to its followers) in its pastures. It contains cover (from the ailment of misguidance) for the seeker of cure and full support for the seeker of support.

إِنَّ اللهَ خَصَّكُمْ بَالاْسْلاَمِ، وَاسْتَخْلَصَكُمْ لَهُ، وَذلِكَ لاِنَّهُ اسْمُ سَلاَمَة، وَجِمَاعُ كَرَامَة، اصْطَفَى اللهُ تَعَالَى مَنْهَجَهُ، وَبَيَّنَ حُجَجَهُ، مِنْ ظَاهِرِ عِلْم، وَبَاطِنِ حِكَم، لاَ تَفْنَى غَرَائِبُهُ، وَلاَ تَنْقَضِي عَجَائِبُهُ، فِيهِ مَرَابِيعُ النِّعَمِ، وَمَصَابِيحُ الظُّلَمِ، لاَ تُفْتَحُ الْخَيْرَاتُ إِلاَّ بِمَفَاتِحِهِ، وَلاَ تُكْشَفُ الظُّلُمَاتُ إِلاَّ بِمَصَابِحِهِ، قَدْ أَحْمَى حِمَاهُ، وَأَرْعَى مَرْعَاهُ، فِيهِ شِفَاءُ الْمُسْتَشْفِي، وَكِفَايَةُ الْمُكْتَفِي

Alternative Sources for Sermon 152

(1) Al-Kulayni, Usul al-Kafi, I,139 ;

(2) al-'Amidi, Ghurar,232 ,235 .

Notes

1. The first part of this sermon consists of important issues concerning the science of knowledge about Allah, wherein Amir al-mu'minin has thrown light on the matter that Allah is from ever and His attributes are the same as He Himself. When we cast a glance at creation, we see that for every movement there is a mover, from which every man of ordinary wisdom is compelled to conclude that no effect can appear without a cause, so much so, that even an infant a few days old, when his body is touched, feels in the depth of his consciousness that someone has touched him. He indicates it by opening his eyes or turning and looking. How then can the creation of the world and the system of all creation be arranged without a Creator or Organiser?

Once it is necessary to believe in a Creator, then He should exist by Himself, because everything which has a beginning must have a centre of existence from which it should terminate. If that too needed a creator, there would be the question of whether this creator is also the creation of some other creator or exists by itself. Thus unless a Self-created Creator is believed in, who should be the cause of all causes, the mind will remain groping in the unending labyrinth of cause and effect, and never attain the idea of the last extremity of the series of creation. It would fall into the fallacy of circular arguing and would not reach any end.

If the creator were taken to have created himself, then there would be (one of the two positions, namely) either he should be non-existent or existent. If he were not existent, then it would not be possible for something non-existent to create any existent being. If he were existent before creating himself, there would be no sense in coming into being again. Therefore it is necessary to believe that the Creator should be a Being not dependent on any other creator for His own existence, and everything else should be dependent on Him. This dependence of the entire creation is a proof that the existence of the Source of all creation is from ever and eternal. And since all beings other than He are subject to change, are dependent on position and place and are similar to one another in qualities and properties, and since similarity leads to plurality whereas unity has no like save itself, therefore nothing can be like Him.

Even things called one cannot be reckoned after His Unity because He is One and Singular in every respect. He is free and pure from all those attributes which are found in body or matter because He is neither body, nor colour, nor shape, nor does He lie in any direction, nor is He bounded within some place or locality. Therefore, man cannot see or understand Him through his senses or feelings, because senses can know only those things which accord with the limitations of time, place and matter. To believe that He can be seen is to believe that He has body, but since He is not a body, and He does not exist through a body, and He does not lie in any direction or place, there is no question of His being seen. But His being unseen is not like that of subtle material bodies, due to whose delicacy the eye pierces through them and eyes remain unable to see them; as for example the wind in the vast firmament. But He is unseen by His very existence. Nevertheless, nothing is unseen for Him. He sees as well as hears, but is not dependent on instruments of seeing or hearing, because if He were in need of organs of the body for hearing and seeing He would be in need of external things for His perfection and would not be a perfect Being, whereas He should be perfect in all respects and no attribute of perfection should be apart from His Self.

To believe in attributes separately from His Self would mean that there would be a self and a few attributes and the compound of the self and the attributes would be Allah. But a thing which is compounded is dependent on its parts and these parts must exist before their composition into the whole. When the parts exist from before, how can the whole be from ever and eternal because its existence is later than that of its parts. But Allah had the attributes of knowledge, power and sustaining even when nothing was existent, because none of His attributes were created in Him from outside, but His attributes are His Self and His Self is His attributes. Consequently, His knowledge does not depend on the object of knowledge existing first and then His knowledge, because His Self is prior to things coming into existence. Nor is it necessary for His power that there should first exist the object to be over-powered and then alone He would be called Powerful, because Powerful is that who has power equally for doing or abandoning and as such the existence of the object to be over-powered is not necessary.

Similarly Sustainer means master. Just as He is the Master of the non-existent after its coming into existence, in the same way He has power to bring it into existence from non-existence, namely if He so wills He may bestow existence upon it.

Sermon 153: He has been allowed time by Allah...

About negligent persons and the characteristics of beasts, carnivores and women

ومن خطبه له (عليه السلام)

صفة الضال

He has been allowed time by Allah. He is falling into error along with negligent persons and goes early in the morning with sinners, without any road to lead or any Imam to guide.

وَهُوَ فِي مُهْلَة مِنَ اللهِ يَهْوِي مَعَ الْغَافِلِينَ، وَيَغْدُومَعَ الْمُذْنِبِينَ، بلاَ سَبِيل قَاصِد، وَلاَ إِمَام قَائِد

A part of the same sermon (qualities of the heedless)

منها: في صفات الغافلين

At last when Allah will make clear to them the reward for their sins, and take them out from the veils of their neglectfulness they will proceed to what they were running away from, and run away from what they were proceeding to. They will not benefit from the wants they will satisfy or the desires they would fulfil.

حَتَّى إِذَا كَشَفَ لَهُمْ عَنْ جَزَاءِ مَعْصِيَتِهِمْ، وَاسْتَخْرَجَهُمْ مِنْ جَلاَبِيبِ غَفْلَتِهِمُ، استَقْبَلُوا مُدْبِراً، وَاسْتَدْبَرُوا مُقْبِلاً، فَلَمْ يَنْتَفِعُوا بَمَا أَدْرَكُوا منْ طَلِبَتِهِمْ، وَلاَ بِمَا قَضَوْا مِنْ وَطَرِهِمْ

I warn you and myself from this position. A man should derive benefit from his own self. Certainly, prudent is he who hears and ponders over it, who sees and observes and who benefits from instructive material and then treads on clear paths wherein he avoids falling into hollows and straying into pitfalls, and does not assist those who misguide him by turning away from truthfulness, changing his words, or fearing truth.

إِنِّي أُحَذِّرُكُمْ، وَنَفْسِي، هذِهِ الْمَنْزِلَةَ، فَلْيَنْتَفِعِ امْرُؤٌ بِنَفْسِهِ، فَإِنَّمَا الْبَصِيرُ مَنْ سَمِعَ فَتَفَكَّرَ، وَنَظَرَ فَأَبْصَرَ، وَانْتَفَعَ بِالْعِبَرِ، ثُمَّ سَلَكَ جَدَداً وَاضِحاً يَتَجَنَّبُ فِيهِ الصَّرْعَةَ فِي الْمَهَاوِي، وَالضَّلاَلَ في الْمَغَاوِي، وَلاَ يُعِينُ عَلَى نَفْسِهِ الْغُوَاةَ بِتَعَسُّف فِي حَقٍّ، أَوْ تَحَرِيف في نُطْق، أَوْ تَخَوُّف مِنْ صِدْق

Exhorting the people

عظة الناس

O my listener! Be cured from your intoxication, wake up from your slumber, decrease your hasty activity and ponder over what has come to you through the Holy Prophet, the Ummi 1 which is inevitable and inescapable. You should turn away from him who opposes him and leave him and leave whatever he has adopted for himself. Put off your vanity, drop your haughtiness and recall your grave because your way passes over it. You will be dealt with as you deal with others, you will reap what you sow, and what you send today will meet you tomorrow. So provide for your future and send (some good acts) for your day (of reckoning). Fear, fear, O listener! Act, act, O careless one!“None can inform you like the One who is aware” (35:14) .

فَأَفِقْ أَيُّهَا السَّامِعُ مِنْ سَكْرَتِكَ، وَاسْتَيْقِظْ مَنْ غَفْلَتِكَ، وَاخْتَصِرْ مِنْ عَجَلَتِكَ، وَأَنْعِمِ الْفِكْرَ فِيَما جَاءَكَ عَلَى لِسَانِ النَّبِيِّ الاْمِّيِّ (صلى الله عليه وآله) مِمَّا لاَ بُدَّ مِنْهُ وَلاَ مَحِيصَ عَنْهُ، وَخَالِفْ مَنْ خَالَفَ ذلِكَ إِلَى غَيْرِهِ، وَدَعْهُ وَمَا رَضِيَ لِنَفْسِهِ، وَضَعْ فَخْرَكَ، وَاحْطُطْ كِبْرَكَ، وَاذكُرْ قَبْرَكَ، فَإِنَّ عَلَيْهِ مَمَرَّكَ، وَكَمَا تَدِينُ تُدَانُ، وَكَمَا تَزْرَعُ تَحْصُدُ، وَمَا قَدَّمْتَ الْيَوْمَ تَقْدَمُ عَلَيْهِ غَداً، فَامْهَد لِقَدَمِكَ، وَقَدِّمْ لِيَوْمِكَ. فَالْحَذَرَ الْحَذَرَ أَيُّهَا الْمُسْتَمِعُ! وَالْجِدَّ الْجِدَّ أَيُّهَا الْغَافِلُ! (وَلاَ يُنَبِّئُكَ مِثْلُ خَبِير .(

One of the firm decisions of Allah in the Wise Reminder (Qur'an) upon which He bestows reward or gives punishment, and through which He likes or dislikes is that it will not benefit a man, even though he exerts himself and acts sincerely if he leaves this world to meet Allah with one of these acts without repenting, namely that he believed in a partner with Allah during his obligatory worship, or appeased his own anger by killing an individual, or spoke about acts committed by others, or sought fulfilment of his needs from people by introducing an innovation in his religion, or met people with a double face, or moved among them with a double tongue. Understand this because an illustration is a guide for its like.

إِنَّ مِنْ عَزَائِمِ اللهِ فِي الذِّكْرِ الْحَكِيمِ، الَّتِي عَلَيْهَا يُثِيبُ وَيُعَاقِبُ، وَلَهَا يَرْضَى وَيَسْخَطُ، أَنَّهُ لاَ يَنْفَعُ عَبْداً ـ وَإِنْ أَجْهَدَ نَفْسَهُ، وَأَخْلَصَ فِعْلَهُ ـ أَنْ يَخْرُجَ مِنَ الدُّنْيَا، لاَقِياً رَبَّهُ بِخَصْلَة مِنْ هذِهِ الْخِصَال لَمْ يَتُبْ مِنْهَا: أَنْ يُشْرِكَ بِالله فِيَما افْتَرَضَ عَلَيْهِ مِنْ عِبَادَتِهِ، أَوْ يَشْفِيَ غَيْظَهُ بِهَلاَكِ نَفْسِهِ، أَوْ يُقِرَّ بِأَمْر فَعَلَهُ غَيْرُهُ، أَوْ يَسْتَنْجِحَ حَاجَةً إِلَى النَّاسِ بِإِظْهَارِ بِدْعَة فِي دِينِهِ، أَوْ يَلْقَى النَّاسَ بِوَجْهَيْنِ، أَوْ يَمْشِيَ فِيهِمْ بِلِسَانَيْنِ. اعْقِلْ ذلِكَ فَإِنَّ الْمِثْلَ دَلِيلٌ عَلَى شِبْهِهِ

Beasts are concerned with their bellies. Carnivores are concerned with assaulting others. Women are concerned with the adornments of this ignoble life and the creation of mischief herein2 (On the other hand) believers are humble, believers are admonishers and believers are afraid (of Allah).

إِنَّ الْبَهَائِمَ هَمُّهَا بُطُونُهَا، وَإِنَّ السِّبَاعَ هَمُّهَا الْعُدْوَانُ عَلَى غَيْرِهَا، وَإِنَّ النِّسَاءَ هَمُّهُنَّ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْفَسَادُ فِيهَا; إِنَّ الْمُؤْمِنِينَ مُسْتَكِينُونَ، إِنَّ الْمُؤْمِنينَ مُشْفِقُونَ، إِنَّ الْمُؤْمِنينَ خَائِفُونَ

Alternative Sources for Sermon 153

(1) Al-Harrani, Tuhaf,108 ;

(2) al-Kulayni, al-Kafi, V, 82;

(3) Warram, al-Majmu`ah, 77.

Notes

1. The word "ummi" has been used in the Holy Qur'an with reference to the Holy Prophet in chapter 7:157-158. For better understanding of the word refer to the books of commentary on the Holy Qur'an.

2. The intention is to say that the cause of all mischief and evil is the passion to satisfy bodily needs and the passion to subdue. If a human being is subjugated by the passion to satisfy bodily needs and considers filling the stomach as his aim there will be no difference between him and a beast, because a beast too has no aim except to fill its belly. But if he is over-powered by the passion to subdue others and takes to killing and devastation there will be no difference between him and a carnivorous beast, because the latter's aim is also tearing and devouring. If both the passions are at work in him then he is like a woman, because in a woman both these passions act side by side and because of this she is extremely eager of adornment and is active in fanning mischief and disturbance. However, a true believer will never agree to adopt these habits as his mode of behaviour, rather he keeps his passions suppressed so that he neither allows pride and vanity to approach near him nor does he fan mischief or disturbance for fear of Allah.

Ibn Abi'l-Hadid has written that Amir al-mu'minin delivered this sermon at the time of marching towards Basrah, and since the trouble of Basrah was the result of a woman's instigation, Amir al-mu'minin has, after mentioning beasts and carnivore, held a woman also to possess such qualities. Thus the battle of Basrah was the result of these qualities, whereby thousands of persons were involved in death and destruction.

Sermon 154: He who has an intelligent mind looks to his goal..

About the Ahlul Bayt (of the Holy Prophet) and their opponents

ومن خطبة له (عليه السلام)

يذكر فيها فضائل أهل البيت (عليهم السلام)

He who has an intelligent mind looks to his goal. He knows his low road as well as his high road. The caller has called. The shepherd has tended (his flocks). So respond to the caller and follow the shepherd.

وَنَاظِرُ قَلْبِ اللَّبِيبِ بِهِ يُبْصِرُ أَمَدَهُ، وَيَعْرِفُ غَوْرَهُ وَنَجْدَهُ. دَاع دَعَا، وَرَاع رَعَى، فَاسْتَجِيبُوا لِلدَّاعِي، وَاتَّبِعُوا الرَّاعِيَ

They (the opponents) have entered the oceans of disturbance and have taken to innovations instead of the Sunnah (the Prophet's holy deeds, utterances and his unspoken approvals), while the believers have sunk down, and the misguided and the liars are speaking. We are the near ones, companions, treasure holders and doors (to the Sunnah). Houses are not entered save through their doors. Whoever enters them from other than the door is called a thief.

قَدْ خَاضُوا بِحَارَ الْفِتَنِ، وَأَخَذُوا بِالْبِدَعِ دُونَ السُّنَنِ، وَأَرَز الْمُؤْمِنُونَ، وَنَطَقَ الضَّالُّونَ الْمُكَذِّبُونَ. نَحْنُ الشِّعَارُ وَالاْصْحَابُ، وَالْخَزَنَةُ وَالاْبْوَابُ، وَلاَ تُؤْتَى الْبُيُوتُ إِلاَّ مِنْ أَبْوَابِهَا، فَمَنْ أَتَاهَا مِنْ غَيْرِ أَبْوَابِهَا سُمِّيَ سَارِقاً

A part of the same sermon

The delicacies of the Qur'an are about them (Ahlul Bayt, the descendants of the Prophet) and they are the treasurers of Allah. When they speak they speak the truth, but when they keep quiet no one can speak unless they speak. The forerunner should report correctly to his people, should retain his wits and should be one of the children (a man) of the next world, because he has come from there and would return to it.

فِيهِمْ كَرَائِمُ الْقُرْآنِ، وَهُمْ كُنُوزُ الرَّحْمنِ، إِنْ نَطَقُوا صَدَقُوا، وَإِنْ صَمَتُوا لَمْ يُسْبَقُوا. فَلْيَصْدُقْ رَائِدٌ أَهْلَهُ، وَلْيُحْضِرْ عَقْلَهُ، وَلْيَكُنْ مِنْ أَبْنَاءِ الاْخِرَةِ، فَإِنَّهُ مِنْهَا قَدِمَ، وَإِلَيْهَا يَنْقَلِبُ

The beginning of the action of one who sees with heart and acts with eyes it is to assess whether the action will go against him or for him. If it is for him he indulges in it, but if it is against him he keeps away from it. For, he who acts without knowledge is like one who treads without a path. Then his deviation from the path keeps him at a distance from his aim. And he who acts according to knowledge is like he who treads the clear path. Therefore, he who can see should see whether he should proceed or return.

وَالنّاظِرُ بِالْقَلْبِ، الْعَامِلُ بِالْبَصَرِ، يَكُونُ مُبْتَدَأُ عَمَلِهِ أَنْ يَعْلَمَ: أَعَمَلُهُ عَلَيْهِ أَمْ لَهُ؟! فَإِنْ كَانَ لَهُ مَضَى فِيهِ، وَإِنْ كَانَ عَليْهِ وَقَفَ عِنْدَهُ. فَإِنَّ الْعَامِلَ بَغَيْرِ عِلْم كَالسَّائِرِ عَلَى غيْرِ طَرِيق، فَلاَ يَزِيدُهُ بُعْدُهُ عَنِ الطَّرِيقِ الْوَاضِحِ إِلاَّ بُعْداً مِنْ حَاجَتِهِ، وَالْعَامِلُ بالْعِلْمِ كَالسَّائِرِ عَلَى الطَّرِيقِ الْوَاضِحِ، فَلْيَنْظُرْ نَاظِرٌ: أَسَائِرٌ هُوَ أَمْ رَاجِعٌ؟ !

You should also know that the outside (of every thing) has a similar inside. Of whatever the outside is good, its inside too is good, and whatever the outside is bad, its inside too is bad. The truthful Prophet (peace and blessing of Allah be upon him and his progeny) has said that: "Allah may love a man but hate his action, and may love the action but hate the man." You should also know that every action is like vegetation, and vegetation cannot do without water while waters are different. So where the water is good the plant is good and its fruits are sweet, whereas where the water is bad the plant will also be bad and its fruits will be bitter.

وَاعْلَمْ أَنِّ لِكُلِّ ظَاهِر بَاطِناً عَلى مِثَالِهِ، فَمَا طَابَ ظَاهِرُهُ طَابَ بَاطِنُهُ، وَمَا خَبُثَ ظَاهِرُهُ خَبُثَ بَاطِنُهُ، وَقَدْ قَالَ الرَّسُولُ الصَّادِقُ (صلى الله عليه وآله): «إِنَّ اللهَ يُحِبُّ الْعَبْدَ وَيُبْغِضُ عَمَلَهُ، وَيُحِبُّ الْعَمَلَ وَيُبْغِضُ بَدَنَهُ». فَاعْلَمْ أَنَّ كُلَّ عَمَل نَبَاتٌ، وَكُلَّ نَبَات لاَ غِنَى بِهِ عَنِ الْمَاءِ، وَالْمِيَاهُ مُخْتَلِفَةٌ، فَمَا طَابَ سَقْيُهُ طَابَ غَرْسُهُ وَحَلَتْ ثَمَرَتُهُ، وَمَا خَبُثَ سَقْيُهُ خَبُثَ غَرْسُهُ وَأَمَرَّتْ ثَمَرَتُهُ

Alternative Sources for Sermon 154

(1) Al-'Amidi, Ghurar,252 ,324 ,331 ;

(2) al-Yamani, al-Taraz, I,217 .

Sermon 155: Praise be to Allah who is such that it is not possible to describe…

About the wonderful creation of the bat

ومن خطبة له (عليه السلام)

يذكر فيها بديع خلقة الخفاش

In Praise of Allah

حمد الله وتنزيهه

Praise be to Allah who is such that it is not possible to describe the reality of knowledge about Him, since His greatness has restrained the intellects, and therefore they cannot find the way to approach the extremity of His realm. He is Allah, the True, the Manifester of Truth. He is more True and more Manifest than eyes can see. Intellects cannot comprehend Him by fixing limits for Him since in that case to Him would be attributed shape. Imagination cannot catch Him by fixing quantities for Him for in that case to Him would be attributed body. He created creatures without any example, and without the advice of a counsel, or the assistance of a helper. His creation was completed by His command, and bowed to His obedience. It responded (to Him) and did not defy (Him). It obeyed and did not resist.

ألْحَمْدُ للهِ الَّذِي انْحَسَرَتِ الاَوْصَافُ عَنْ كُنْهِ مَعْرِفَتِهِ، وَرَدَعَتْ عَظَمَتُهُ الْعُقُولَ، فَلَمْ تَجِدْ مَسَاغاً إِلَى بُلُوغِ غَايَةِ مَلَكُوتِهِ !

هَوَ اللهُ الْحَقُّ الْمُبِينُ، أَحَقُّ وَأَبْيَنُ مِمَّا تَرَى الْعُيُونُ، لَمْ تَبْلُغْهُ الْعُقُولُ بِتَحْدِيد فَيَكُونَ مُشَبَّهاً، وَلَمْ تَقَعْ عَلَيْهِ الاْوْهَامُ بِتَقْدِير فَيَكُونَ مُمَثَّلاً خَلَقَ الْخَلْقَ عَلَى غَيْرِ تَمْثِيل، وَلاَ مَشُورَةِ مُشِير، وَلاَ مَعُونَةِ مُعِين، فَتَمَّ خَلْقُهُ بِأَمْرِهِ، وَأَذْعَنَ لِطَاعَتِهِ، فَأَجَابَ وَلَمْ يُدَافِعْ، وَانْقَادَ وَلَمْ يُنَازِعْ

The Creation of the Bat

خلقة الخفاش

An example of His delicate production, wonderful creation and deep sagacity which He has shown us is found in these bats which keep hidden in the daylight although daylight reveals everything else, and are mobile in the night although the night shuts up every other living being; and how their eyes get dazzled and cannot make use of the light of the sun so as to be guided in their movements and so as to reach their known places through the direction provided by the sun.

وَمِنْ لَطَائِفِ صَنْعَتِهِ، وَعَجَائِبِ خِلْقَتِهِ، مَا أَرَانَا مِنْ غَوَامِضِ الْحِكْمَةِ فِي هذِهِ الْخَفَافِيشِ الَّتِي يَقْبِضُهَا الضِّيَاءُ الْبَاسِطُ لِكُلِّ شَيْء، وَيَبْسُطُهَا الظَّلاَمُ الْقَابِضُ لِكُلِّ حَيٍّ، وَكَيْفَ عَشِيَتْ أَعْيُنُهَا عَنْ أَنْ تَسْتَمِدَّ مِنَ الشَّمْسِ الْمُضِيئَةِ نقُوراً تَهْتَدِي بِهِ فِي مَذَاهِبِهَا، وَتَتَّصِلُ بِعَلاَنِيَةِ بُرْهَانِ الشَّمْسِ إِلَى مَعَارِفِهَا

Allah has prevented them from moving in the brightness of the sun and confined them to their places of hiding instead of going out at the time of its shining. Consequently they keep their eyelids down in the day and treat night as a lamp and go with its help in search of their livelihood. The darkness of night does not obstruct their sight nor does the gloom of darkness prevent them from movement. As soon as the sun removes its veil and the light of morning appears, and the rays of its light enter upon the lizards in their holes, the bats pull down their eyelids on their eyes and live on what they had collected in the darkness of the night.

وَرَدَعَهَا بِتَلاَلُؤِ ضِيَائِهَا عَنِ الْمُضِيِّ فِي سُبُحَاتِ إِشْرَاقِهَا، وَأَكَنَّهَا فِي مَكَامِنِهَا عَنِ الذَّهَابِ فِى بُلَجِ ائْتِلاَقِهَا، فَهِيَ مُسْدَلَةُ الْجُفُونِ بَالنَّهَارِ عَلَى حِدَاقِهَا، وَجَاعِلَةُ اللَّيْلِ سِرَاجاً تَسْتَدِلُّ بِهِ في الْـتِماسِ أَرْزَاقِهَا; فَلاَ يَرُدُّ أَبْصَارَهَا إِسْدَافُ ظُلْمَتِهِ، وَلاَ تَمْتَنِعُ مِنَ الْمُضِيِّ فِيهِ لِغَسَقِ دُجُنَّتِهِ فَإِذَا أَلْقَتِ الشَّمْسُ قِنَاعَهَا، وَبَدَتْ أَوْضَاحُ نَهَارِهَا، وَدَخَلَ مِنْ إِشْرَاقِ نُورِهَا عَلَى الضِّبَابِ فِي وِجَارِهَا، أَطْبَقَتِ الاْجْفَانَ عَلَى مَآقِيهَا وَتَبَلَّغَتْ بِمَا اكْتَسَبَتْهُ مِنَ الْمَعَاشِ فِي ظُلَمِ لَيَالِيهَا

Glorified is He who has made the night as day for them to seek livelihood and made the day for rest and stay. He has given them wings of flesh with which, at the time of need they rise upwards for flying. They look like the ends of ears without feathers or bones. Of course, you can see the veins quite distinctly. They have two wings which are neither too thin so that they get turned in flying, nor too thick so that they prove heavy. When they fly, their young ones hold on to them and seek refuge with them, getting down when they get down and rising up when they rise. The young does not leave them till its limbs become strong, its wings can support it for rising up, and it begins to recognise its places of living and its interest. Glorified is He who creates everything without any previous sample by someone else.

فَسُبْحَانَ مَنْ جَعَلَ اللَّيْلَ لَهَا نَهَاراً وَمَعَاشاً، وَجَعَلَ النَّهَارَ لَهَا سَكَناً وَقَرَاراً! وَجَعَلَ لَهَا أَجْنِحَةً مِنْ لَحْمِهَا تَعْرُجُ بِهَا عِنْدَ الْحَاجَةِ إِلَى الطَّيَرَانِ، كَأَنَّهَا شَظَايَا الاْذَانِ، غَيْرَ ذَوَاتِ رِيش وَلاَ قَصَب، إِلاَّ أَنَّكَ تَرَى مَوَاضِعَ الْعُرُوقِ بَيِّنَةً أَعْلاَماً، لَهَا جَنَاحَانِ لَمَّا يَرِقَّا فَيَنْشَقَّا، وَلَمْ يَغْلُظَا فَيَثْقُلاَ. تَطِيرُ وَوَلَدُهَا لاَصِقٌ بِهَا لاَجِيٌ إِلَيْهَا، يَقَعُ إِذَا وَقَعَتْ، وَيَرْتَفِعُ إِذَا ارْتَفَعَتْ، لاَيُفَارِقُهَا حَتَّى تَشْتَدَّ أَرْكَانُهُ، وَيَحْمِلَهُ لِلنُّهُوضِ جَنَاحُهُ، وَيَعْرِفَ مَذَاهِبَ عَيْشِهِ، وَمَصَالِحَ نَفْسِهِ. فَسُبْحَانَ الْبَارِىءِ لِكُلِّ شَيْء، عَلَى غَيْرِ مِثَال خَلاَ مِنْ غَيْرِهِ

Alternative Sources for Sermon 155

(1) Al-Yamani, al-Taraz, I,334 .

Conquest of Mecca

Shaykh Mufeed, Shaykh Tabarsi and Ibn Shahr Ashob etc. have narrated that the important event of the conquest of Mecca occurred in the month of Ramadan, in the eight year of Hijrat. The majority of writers declare that the conquest was achieved on the thirteenth of the aforesaid month, but some maintain that it was on the twentieth. The cause of renewed hostilities with the Quraish was that at Hudaibiyah, the Prophet concluded a truce with the Quraish and took under his protection the tribe of Khaza, while Kananah tribe leagued with Meccan chiefs.

Two years after the treaty, as a certain wretch of the latter tribe was satiring the Prophet, a man of Khaza rebuked him for it, and threatened, if he repeated the offence, to break his jaws. The other, not intimidated, chanted again his abusive ode, on which the man of Khaza struck him a violent blow on the face. Both parties calling their respective tribes to their assistance, a furious conflict ensued, in which the Kananah, being the weaker, were driven into Kaaba and many of their party slain.

The Quraish aided this tribe with animals and arms, and the Khaza dispatched Amr bin Salim to the Prophet to inform him what had occurred and call on him for help. The man in recounting the state of affairs chanted a number of odes, when the Prophet said to him, “Enough!” He then went to the house of his wife, Maimoona and called for water to perform ablutions, and while thus engaged, said, “I shall not be assisted unless I render assistance.”

As he made preparation to march immediately on Mecca, he prayed that the Lord would restrain the spies of the Quraish, that they might enter their country before they were apprised of his movements. Ali bin Ibrahim, Shaykh Tabarsi and Shaykh Mufeed have narrated through many chains that Hatib bin Balta had embraced Islam and migrated to Medina, while his family was in Mecca.

Since the Quraish dreaded Prophet’s entry into Mecca they came to Hatib’s family and said: “Write to Hatib and ask him if Muhammad intends to enter Mecca.” In reply Hatib wrote that the Holy Prophet (S) was planning to attack Mecca and sent it to Mecca through a woman named Safiya and according to another report through a woman named Sara, a freed slave girl of Abu Lahab. She concealed that letter in the folds of her hair.

Jibraeel informed the Prophet about this and he sent Zubair and Imam Ali (a.s.) in pursuit of that woman. When they caught up with her, they asked for the letter and she began to weep and swore having any letter. She was also subjected to a search but the letter was not found. Zubair said: “O Ali, she is swearing and in spite of searching her, the letter is not found. Let us go back to the Prophet and report the matter.”

Amirul Momineen (a.s.) said: “The Messenger of Allah (S) has said that she is having the letter and the Holy Prophet (S) had not lied in saying that he has heard it from Jibraeel and neither has Jibraeel attributed falsehood to the Almighty Allah. Saying this, he pulled out his sword and said: “I will cut off your head if you don’t give the letter.”

She at last gave the letter. Imam Ali (a.s.) brought it to the Prophet, who summoned the Muslims in mosque and all gathered. He mounted the pulpit with the letter and said: “I had prayed to the Almighty Allah to keep our plans concealed from Quraish and one of you tried to inform them about it. So one who has written this letter should own up or divine revelation will expose him. No one stood up and the Prophet repeated his statement.

Now Hatib stood up trembling like a date branch in a sharp wind and he said: “I have written this letter, but neither have I become a hypocrite nor doubt your prophethood.” “Why did you do this?” “Because my family is in Mecca unaccompanied by my tribesmen, so I feared that idolaters would slay them. So I decided to do a good turn to them, so that they may not harm me. And this act was not committed due to doubt in religion.”

Umar said: “O Messenger of Allah (S), allow me to strike off his head.” The Holy Prophet (S) said: “He is from the fighters of Badr, perhaps he will repent and the Almighty Allah will forgive him. Send him out of the Masjid.” People drove him out, beating him and he looked at the Prophet that perhaps he would forgive him. Then the Holy Prophet (S) ordered and he was brought back. Finally he was forgiven and the Holy Prophet (S) sought divine forgiveness on his behalf, saying: “Never repeat it.” The Almighty Allah revealed the following verses:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ

“O you who believe! do not take My enemy and your enemy for friends: would you offer them love…”1

Shaykh Tabarsi has narrated from Imam Ja’far Sadiq (a.s.) that when Abu Sufyan, who was then in Shaam, heard that the Quraish had fought the Khaza and broken the truce with the Prophet, he came to Medina and waited on the Prophet, beseeching him to spare the blood of his kindred, and to renew and extend the truce. The Prophet replied, “If you have not yourselves broken the true, I shall still adhere to it.”

Abu Sufyan next applied to Abu Bakr and Umar, and begged them to guarantee the security of Quraish. They replied that no one could do anything without the permission of the Prophet. He then went to his daughter, Umm Habiba, one of the Prophet’s wives, and he was about to sit down on the carpet but she drew it away, saying, “The Messenger of Allah (S) has been seated on this carpet, and I will never allow you, an unclean idolater to sit on it.”

At this severe repulse, he went to Fatima, the Prophet’s daughter, and begged her to heighten her renown by confirming the treaty with Quraish and extending the period of truce. She replied that she would pledge whatever the Prophet did. He finally wished the young Imams, Hasan and Husain should be permitted to guarantee to safety of his tribe, but Fatima replied that they would do nothing without the sanction of their grandfather.

Last of all he applied to Ali, who told him to go himself to the door of the Masjid and proclaim that he, Abu Sufyan, guaranteed the security of the Quraish, and then start for Mecca. On reaching home he reported the rebuffs he had met with, and as a last resort, what he had done at the suggestion of Ali. At this, the Quraish exclaimed, “Ali has fooled you, you have stood security for your own tribe?”

The Prophet constituted Abu Lubabah bin Abdul Manzar governor of Medina, and commenced his march after the afternoon prayers, on Friday the second day of the blessed month of Ramadan, having first summoned the chiefs of the tribes and ordered them to assemble their people and join him at Mecca. It is narrated from Imam Muhammad Baqir (a.s.) that at the commencement of the march, the army observed the fast, but on arriving at Kara Naeem, he ordered the people to eat by day, setting the example himself, and declaring some who will keep the fast, disobedient.

And they and their progeny were named thus till Judgment Day. Imam Muhammad Baqir (a.s.) said: I know their descendants. So the Prophet set out from there and reached till Amraz Zahran. Nearly ten thousand people were with him, four hundred of them were mounted on horses. The Quraish were still ignorant of his advance, and Abu Sufyan, Hakim bin Qiran, Budail bin Waraqa came out of Mecca with the view of procuring intelligence of him.

Previous to this, however, Abbas was permitted by the commander of the guard to wait upon the Prophet at Thinatul Uqab, but his two companions, Abu Sufyan bin Harith and Abdullah bin Umayyah were inhibited by Zain bin Usaid, Abbas saluted him saying, “May my father and mother be your sacrifice! I have brought with me the son of your uncle, and the son of your aunt, both of whom are penitent.”

The Prophet replied, “I have no need of them, they have acted dishonorably to me. And said that till I did not create a stream or a golden house, they would not believe in me.” Umm Salma interceded likewise for these men, and at last he pardoned them and called him to his presence. Abbas now concluded that if Muhammad entered Mecca in anger and power, all the Quraish would be destroyed.

He then mounted the Prophet’s white mule and rode about the country, hoping to find some wood-carrier or milk-seller and to apprise the Meccans of their danger, that their chiefs might come and wait on the Prophet and induce him to guarantee their security. It was now night, and Abbas found himself near three men, Abu Sufyan bin Harb, Hakim bin Kharam and Budail bin Waraqa, one of whom he recognized by the voice to be Abu Sufyan who was inquiring Budail the cause of numerous fires of which they had just got a view.

One of the men replied that the tribe of Khaza was encamped there. Abu Sufyan said that tribe was too small to have so many fires. Abbas now announced to Abu Sufyan, and told him that the fires were at the camp of the Messenger of Allah (S), who with twelve thousand men was come to take Mecca. “What hope is left?” replied Abu Sufyan. “This,” said Abbas, “that you mount behind me and go with me to the Prophet and obtain security for yourself and people.”

Abbas relates that the different parties of the army allowed him to pass, on recognizing that he was the Prophet’s uncle, but on passing Umar’s tent he, seeing Abu Sufyan ran out exclaiming Alhamdulillah! You have now fallen into our hands; and proceeded hastily to the Prophet’s tent, saying Abu Sufyan is brought here without pledged protection, give me permission to cut off his head.

Umar was always blamed for offering to kill chained and helpless prisoners but at sight of an enemy in the field of battle, he turned his back and fled. Abbas then informed the Prophet that he has given personal security to Abu Sufyan, and brought him there. “Let him enter,” said the Prophet. He then approached and stood in the presence of the Prophet with the appearance of extreme abasement.

The Prophet said to him, “Have you yet found time to testify to the unity of God and my Prophethood?” “My father and mother be your sacrifice!” responded the humble chief; “how great is your clemency! if there had been another god besides God, he would have heard our cries at Badr and Uhud; but with respect to your prophethood, I have still doubt.” Abbas exclaimed, “Repeat the creed, or I will instantly cut off your head.”

Abu Sufyan complied, with a trembling stammering voice, forced by necessity, and according to Qutub Rawandi then went to lodge in Abbas’s camp where he heartily regretted the course he had taken, and thought that he might have taken on the Arab tribes and put the Prophet to fight. The Prophet knowing the train of his thoughts through the miracle of prophethood, shouted to him that if he had taken that way he would after all have been conquered.

The next morning, when Bilal pronounced the Azan, Abu Sufyan inquired what it meant. Abbas told him that it was the summons to prayers, and directed him to rise and perform ablutions, the mode of which Abbas taught him. They then waited on the Prophet, who was still engaged at his ablutions, and the Muslims were holding their hands to catch the water that fell from his hands, applying every drop they caught to their faces.

Abu Sufyan observed, “I never saw the emperors of Non-Arab and Rum treated with such veneration.” He then asked permission to go and put the Quraish in fear, and called them to Allah and the Prophet. The Prophet told him to go, and promised that all who would repeat the creed should be safe; with all who made no opposition, and all who sat down by the Kaaba’s without arms. Abbas observed that Abu Sufyan was a man who loved distinction, and wished some favor to be conferred on himself.

The Prophet added whoever enters Abu Sufyan’s house is safe and whoever remains in his own house and closes the door is safe. After Abu Sufyan had left the Prophet’s camp, Abbas said to the Prophet that Abu Sufyan was a man full of stratagems, and as he saw that the Muslims were scattered about, he might plot a against them. Abbas was hereupon ordered to pursue and detain him at the entrance of the defile till the army of Allah should march out in his presence.

On being overtaken Abu Sufyan said, “Do you practice deception on me?” “No,” replied Abbas, “but wait till you have seen the army.” When Khalid bin Walid appeared with his division, Abu Sufyan thought it must be the main body with the Prophet himself, and so he thought at the appearance of each successive division till at last came the great standard of Muhajireen and Ansaris, borne by Saad bin Ubadah, an Ansari.

These men were immersed in iron and nothing of them was visible but their eyes. “Your nephew has become a great king,” exclaimed Abu Sufyan. “He is not a king, but a Prophet,” returned Abbas, to which the other through fear assented. Saad approached Abu Sufyan, he accosted him in a threatening manner, and told his men they would that day avenge the blood of their slain.

Abu Sufyan in alarm rushed through the ranks till he came to the Prophet, had kissing his blessed stirrups, reported what Saad has said. The Prophet replied that no violence should be offered to any that submitted peaceably, and ordered Ali to advance and take Saad’s banner and calmly and quietly entered Mecca, which entrance he made with the happiest fortune.

On that day, Hakim bin Kharam, Budail bin Waraqa and Jubair bin Motam embraced Islam. Abu Sufyan, on being dismissed to announce the approach of the Muslims, ran his horse with all speed, and entered Mecca by the lower road, as the dust of the victorious army was rising above the surrounding mountains.

The Quraish who had not the least apprehension of his danger, asked him the news. He replied, “Muhammad is at hand with an innumerable army; run into your house and whoever enters my house is safe.” When Hind, that cursed woman, heard this news from her husband, she tried to prevent the people from retiring, and endeavored to make them take up arms and fight the Muslims.

“Kill this base old fellow,” cried she; “God curse him! What a bad news-bringer he is.” “Woe to you,” retorted Abu Sufyan, “I have seen a power before which the emperors of Rum and Non-Arab and the Kings of Kinda and Himyar will soon become Muslims: be still; truth has triumphed and calamity is near.

The Prophet had given orders that in entering Mecca none but those found in arms to oppose him should be slain, and two women that had chanted satires against him. Like Muqis bin Saba, Abdullah bin Sadda bin Abi Sarah, Abdullah bin Hanzal and two female singers. He commanded that these proscribed persons should be killed, though found clinging to the curtains of Kaaba.

Saeed bin Harith and Ammar bin Yasir found Ibn Hanzal clinging to the curtains of Kaaba and they proceeded to kill him and Saeed killed him first. Muqis was killed in the bazar. Amirul Momineen (a.s.) killed one of the women and another one ran away. Hawarith bin Nufail bin Kaab was also slain by Imam Ali (a.s.). Ali (a.s.) came to know that his sister, Umm Hani has given refuge to a group of Bani Makhzum including Harith bin Hisham and Qays bin Saib.

He armed himself and came to her place and asked her to send out all she had given refuge to. They began to tremble. Umm Hani came out but did not recognize him through the armor and she said: “O man, I am the cousin of the Holy Prophet (S) and sister of Ali Ibn Abi Talib (a.s.). go back from here.” Imam Ali (a.s.) said: “Send them out.”

Umm Hani said: “By Allah, I will complain about you to the Prophet.” Imam Ali (a.s.) removed his helmet and Umm Hani embraced him: “I have sworn that I will complain about you.” He said: “Go and fulfill your vow, the Holy Prophet (S) is standing at a certain place.” Umm Hani came to him when the Prophet’s tent was pitched and he was taking a bath and Lady Fatima (s.a.) was in his service.

He heard her voice and said: “Welcome Umm Hani.” She said: “May my parents be sacrificed on you, what all I saw from Ali (a.s.) today.” The Messenger of Allah (S) said: “I have given security to whomsoever you have guaranteed.” Lady Fatima (s.a.) said: “Umm Hani do you have to complain about Ali who has terrorized the enemies of the Almighty Allah and the Holy Prophet (S)?” Umm Hani said: “May I be sacrificed on you, forgive my mistake.”

The Holy Prophet (S) said: “May the Almighty Allah reward well the efforts of Ali (a.s.), because he does not give concession to anyone in the path of God. I have given security to whomsoever Umm Hani has guaranteed, for the sake of the relationship she has with Ali (a.s.).”

Shaykh Tabarsi has narrated through trustworthy chains from Imam Ja’far Sadiq (a.s.) that on entering Mecca, the Prophet asked for the keys of Kaaba, and learning it was with Shaibah’s mother, sent him for it. She at first refused to delivered it, but on being threatened with death, gave it up, and the Prophet, calling Umar to rebuke him for having formally doubted his word in reference to the conquest just achieved, opened the Kaaba and returned the keys to Shaibah, with whose descendants it still remains. From Shaibah’s posterity, Mahdi, will recover the keys, cut off and hang their hands on the Kaaba, and proclaim them thieves of that sacred place.

Kulaini has narrated through correct chains from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) found three hundred and sixty idols in the chamber of Prophet Ismail. Each idol the Prophet hit with his staff saying:

جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

“The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing).”2

The idol used to fall head down and the Meccans used to remark that we have not seen a magician more expert than Muhammad.

Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) stood on Mount Safa and announced: “O sons, of Hashim, sons of Abdul Muttalib, I am the Messenger of the Almighty Allah to you. You should say that Muhammad is from us and you can do whatever you like.

By Allah, among you or others, my friend is only one who is pious. It shouldn’t be that on Judgment Day you should come loaded with the dust of the world and that others carry the rewards of the Hereafter. I have completed the argument between you and me. I will be responsible for my deeds and you will be responsible for your deeds. I will not be held accountable for your deeds.

Kulaini and Ali bin Ibrahim have narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that on the day of the conquest, the Prophet sat in the Masjid and received the fealty of the men of the city, by the form of shaking hands till the time of Noon prayer, and the allegiance of the women. The Almighty Allah then revealed this verse:

يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

“O Prophet! when believing women come to you giving you a pledge that they will not associate aught with Allah, and will not steal, and will not commit fornication, and will not kill their children, and will not bring a calumny which they have forged of themselves, and will not disobey you in what is good, accept their pledge, and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful.”3

When the Holy Prophet (S) recited these verses, Hind said: “We reared the children and you killed them.” Umm Hakim binte Harith bin Hasham, wife of Akrama, son of Abu Jahl inquired what those good commands were in which we should not oppose you. He answered, “When calamities come upon you, do not strike your faces, nor scratch them with your nails, nor pluck out hairs, nor rend the covering of your breasts, nor put on black clothes, nor utter loud lamentations.”

The women inquired in what mode their pledges should exchanged. The Prophet replied, “I will not extend my hand to that of a women: bring a vessel of water.” He than put his blessed hand into the water, and taking it out, ordered the women to put their hands into the water, saying, “This is the form of pledge with you.” Imam (a.s.) said: “The Holy Prophet (S) was purer than that he should have touched the hands of stranger women.”

Shaykh Tabarsi has narrated that this allegiance with the women took place at Mount Safa. The cursed woman, Hind, who chewed Hamza’s liver at Uhud, had veiled her face and mingled with the other women, being afraid of the Prophet. When he enjoined them to associate nothing with Allah, Hind observed, “You are exacting a condition of us, which you did not of the men.” On commanding them not to steal, she said, “Abu Sufyan is a miser; I have taken some of his property, and do not know whether he will declare it lawful or not.”

Abu Sufyan, her husband, replied that whatever she had taken or might afterwards take was lawful. At this Prophet, recognizing the woman, smiled, and asked if she were not Hind, the daughter of Atba. “Yes,” she replied: “Pardon what is past; that God may pardon you.” He then forbid them to commit lewdness. “Will a noble woman do that!” exclaimed Hind, who was noted for that crime. At this Umar laughed, for during the period of Jahiliyya he had been guilty with that very woman, and moreover her son, Muawiyah was the fruit of illicit intercourse. Then the Holy Prophet (S) said: “Do not eliminate your children.”

Hind said: “We reared our children and you killed them.” She remarked thus because her son, Hanzala was killed in the Battle of Badr by Imam Ali (a.s.). The Holy Prophet (S) smiled and said: “Do not make allegations against anyone.” Hind said: “Making false allegations is a dirty deed, you command us good behavior.” When the Messenger of Allah (S) said: “Do not disobey in good deeds,” Hind said: “When we are sitting here, it is not hoped that we will disobey you.”

Ibn Shahr Ashob has narrated that on the day of the conquest of Mecca, Uthman bin Abi Talha Abdi locked the door of the Kaaba and climbed to the roof. He was asked to surrender the keys as the Messenger of Allah (S) was asking for them. He said: “If I accepted him as the Messenger of Allah (S), why I would have denied the keys to him?” Amirul Momineen (a.s.) climbed the roof and snatched the keys from him and passed to the Prophet, who opened the door and entered the Kaaba, prayed two rakats prayer. When he came out, Abbas said: “Return the keys to him.” At that juncture, the following verse was revealed:

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا

“Surely Allah commands you to make over trusts to their owners…”4

The Messenger of Allah (S) called Uthman and returned the keys. When he heard that the Almighty Allah had commanded thus, he embraced Islam.

Ayyashi has narrated from Imam Ja’far Sadiq (a.s.) that on the day of the conquest of Mecca, the Messenger of Allah (S) ordered that the idols of Quraish should be thrown out of the mosque and broken up. An idol of Quraish was placed on Mount Marwah. They prayed to the Prophet to spare it. The Holy Prophet (S) waited for a moment, then ordered them to demolish that also. At that juncture, the following verse was revealed:

وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا

“And had it not been that We had already established you, you would certainly have been near to incline to them a little…”5

It is narrated from Imam Hasan Askari (a.s.) that when the Almighty Allah raised up Muhammad (S) in Mecca and he initiated his open invitation stating his arguments and condemned their ancestors for idol-worship, they all became inimical to him and began to misbehave and harass the Prophet in every way. They began to demolish the rooms that Muhammad (S), Imam Ali (a.s.) and their followers had constructed around the Kaaba for religious propagation.

Idolaters did not leave any stone unturned to torture and harass them, which finally compelled him to leave Mecca and go to Medina. While departing from Mecca he addressed the city: Allah knows that I am fond of you. If your inhabitants had not expelled me, I would not have given priority to any other city. Jibraeel came with divine greetings and glad tidings that soon the Almighty Allah will bring him back victorious as mentioned in Qur’an:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination…”6

When the Messenger of Allah (S) told his companions about this promise and the people of Mecca also learnt about it, they made fun of him disbelieving that he would ever come back to Mecca. After that the Almighty Allah informed that very soon, He would make him overcome the Meccans and divine law will become supreme there and very soon He would ban their entry into Kaaba, and none will enter except in fear.

So this divine promise was fulfilled and the Holy Prophet (S) conquered Mecca. Itab bin Usaid was appointed as the governor of Mecca. When Meccans came to know about it, they said: “Muhammad is always trespassing on our rights and degrading us. He has now appointed an eighteen-year-old as the governor, in spite of the presence of many senior personalities among us and we are the inhabitants of holy sanctuary which is the most superior part of land in the world.”

The letter appointing Itab as governor began as follows: “This is a communication of Muhammad, Messenger of Allah to the inhabitants of the Holy House and its neighbors. So to say: Whoever from you has brought faith in Allah and Muhammad, His Messenger and who testifies to his sayings and after Muhammad he loves Ali, his brother and successor and is the best creature, is from us and he will return to us.

And one who opposes one of them, should remain away as he is from the folks of Hell. And the Almighty Allah will not accept any of his deeds even though it might be great, he will remain in divine chastisement forever. Indeed, Muhammad, the Messenger of Allah has appointed Itab bin Usaid as the governor of Mecca and entrusted all official affairs to him.

So that he may control those of you who are wayward and teach the ignorant and work for your welfare and punish one who opposes the divine laws. And I have appointed him as your governor, because I know that he is having more excellence and he loves Muhammad, the Messenger of Allah and Ali the Wali of Allah. So he is our servant and a brother in faith.

Friend of our friends and enemy of our enemies; and he like a shading sky and comfortable earth. The Almighty Allah has given him precedence to you all in his love for Muhammad, Ali and their pure progeny. He is your ruler who will apply the divine law among you. May the Almighty Allah not take away Taufeeq from him like He has imbued his heart with love for Muhammad and Ali. He will not need to write to me asking each and everything.

The Almighty Allah will inspire him with correct decisions. So one of you who obeys him will deserve a good reward from the Almighty Allah and one who opposes him will fall into a severe chastisement. None of you should make his young age a pretext to disobey him, because no one has any excellence due to age.” Itab entered Mecca with this proclamation, which he soon announced in public.

He said: “I am a fiery opponent of the hypocrites among and I am a sincere helper of the believer. I know well who among you harbor hypocrisy. Very soon I would have the prayers announced which all of you should attend. So that I may know who is a true believer and who is absent because of some valid excuse; otherwise I will strike off his neck according to the command of Allah and His Messenger, so that I may clean the holy sanctuary from the dirty presence of the hypocrites.

Know well that truthfulness is honesty and lying is dishonesty and sinfulness is not established in any community expect that the Almighty Allah makes them degraded. Know that your strong ones are weak for me till I do not restore the rights of the weak from them.

And your weak ones are strong for me till I don’t take their rights from the disobedient ones. So fear Allah, and make yourselves honored by His obedience and do not degrade your selves in His opposition.” Thus he applied the divine law and exalted the believers and humiliated the hypocrites.

Notes

1. Surah Mumtahina 60:1

2. Surah Isra 17:81

3. Surah Mumtahina 60:12

4. Surah Nisa 4:58

5. Surah Isra 17:74

6. Surah Qasas 28:85

Conquest of Mecca

Shaykh Mufeed, Shaykh Tabarsi and Ibn Shahr Ashob etc. have narrated that the important event of the conquest of Mecca occurred in the month of Ramadan, in the eight year of Hijrat. The majority of writers declare that the conquest was achieved on the thirteenth of the aforesaid month, but some maintain that it was on the twentieth. The cause of renewed hostilities with the Quraish was that at Hudaibiyah, the Prophet concluded a truce with the Quraish and took under his protection the tribe of Khaza, while Kananah tribe leagued with Meccan chiefs.

Two years after the treaty, as a certain wretch of the latter tribe was satiring the Prophet, a man of Khaza rebuked him for it, and threatened, if he repeated the offence, to break his jaws. The other, not intimidated, chanted again his abusive ode, on which the man of Khaza struck him a violent blow on the face. Both parties calling their respective tribes to their assistance, a furious conflict ensued, in which the Kananah, being the weaker, were driven into Kaaba and many of their party slain.

The Quraish aided this tribe with animals and arms, and the Khaza dispatched Amr bin Salim to the Prophet to inform him what had occurred and call on him for help. The man in recounting the state of affairs chanted a number of odes, when the Prophet said to him, “Enough!” He then went to the house of his wife, Maimoona and called for water to perform ablutions, and while thus engaged, said, “I shall not be assisted unless I render assistance.”

As he made preparation to march immediately on Mecca, he prayed that the Lord would restrain the spies of the Quraish, that they might enter their country before they were apprised of his movements. Ali bin Ibrahim, Shaykh Tabarsi and Shaykh Mufeed have narrated through many chains that Hatib bin Balta had embraced Islam and migrated to Medina, while his family was in Mecca.

Since the Quraish dreaded Prophet’s entry into Mecca they came to Hatib’s family and said: “Write to Hatib and ask him if Muhammad intends to enter Mecca.” In reply Hatib wrote that the Holy Prophet (S) was planning to attack Mecca and sent it to Mecca through a woman named Safiya and according to another report through a woman named Sara, a freed slave girl of Abu Lahab. She concealed that letter in the folds of her hair.

Jibraeel informed the Prophet about this and he sent Zubair and Imam Ali (a.s.) in pursuit of that woman. When they caught up with her, they asked for the letter and she began to weep and swore having any letter. She was also subjected to a search but the letter was not found. Zubair said: “O Ali, she is swearing and in spite of searching her, the letter is not found. Let us go back to the Prophet and report the matter.”

Amirul Momineen (a.s.) said: “The Messenger of Allah (S) has said that she is having the letter and the Holy Prophet (S) had not lied in saying that he has heard it from Jibraeel and neither has Jibraeel attributed falsehood to the Almighty Allah. Saying this, he pulled out his sword and said: “I will cut off your head if you don’t give the letter.”

She at last gave the letter. Imam Ali (a.s.) brought it to the Prophet, who summoned the Muslims in mosque and all gathered. He mounted the pulpit with the letter and said: “I had prayed to the Almighty Allah to keep our plans concealed from Quraish and one of you tried to inform them about it. So one who has written this letter should own up or divine revelation will expose him. No one stood up and the Prophet repeated his statement.

Now Hatib stood up trembling like a date branch in a sharp wind and he said: “I have written this letter, but neither have I become a hypocrite nor doubt your prophethood.” “Why did you do this?” “Because my family is in Mecca unaccompanied by my tribesmen, so I feared that idolaters would slay them. So I decided to do a good turn to them, so that they may not harm me. And this act was not committed due to doubt in religion.”

Umar said: “O Messenger of Allah (S), allow me to strike off his head.” The Holy Prophet (S) said: “He is from the fighters of Badr, perhaps he will repent and the Almighty Allah will forgive him. Send him out of the Masjid.” People drove him out, beating him and he looked at the Prophet that perhaps he would forgive him. Then the Holy Prophet (S) ordered and he was brought back. Finally he was forgiven and the Holy Prophet (S) sought divine forgiveness on his behalf, saying: “Never repeat it.” The Almighty Allah revealed the following verses:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ

“O you who believe! do not take My enemy and your enemy for friends: would you offer them love…”1

Shaykh Tabarsi has narrated from Imam Ja’far Sadiq (a.s.) that when Abu Sufyan, who was then in Shaam, heard that the Quraish had fought the Khaza and broken the truce with the Prophet, he came to Medina and waited on the Prophet, beseeching him to spare the blood of his kindred, and to renew and extend the truce. The Prophet replied, “If you have not yourselves broken the true, I shall still adhere to it.”

Abu Sufyan next applied to Abu Bakr and Umar, and begged them to guarantee the security of Quraish. They replied that no one could do anything without the permission of the Prophet. He then went to his daughter, Umm Habiba, one of the Prophet’s wives, and he was about to sit down on the carpet but she drew it away, saying, “The Messenger of Allah (S) has been seated on this carpet, and I will never allow you, an unclean idolater to sit on it.”

At this severe repulse, he went to Fatima, the Prophet’s daughter, and begged her to heighten her renown by confirming the treaty with Quraish and extending the period of truce. She replied that she would pledge whatever the Prophet did. He finally wished the young Imams, Hasan and Husain should be permitted to guarantee to safety of his tribe, but Fatima replied that they would do nothing without the sanction of their grandfather.

Last of all he applied to Ali, who told him to go himself to the door of the Masjid and proclaim that he, Abu Sufyan, guaranteed the security of the Quraish, and then start for Mecca. On reaching home he reported the rebuffs he had met with, and as a last resort, what he had done at the suggestion of Ali. At this, the Quraish exclaimed, “Ali has fooled you, you have stood security for your own tribe?”

The Prophet constituted Abu Lubabah bin Abdul Manzar governor of Medina, and commenced his march after the afternoon prayers, on Friday the second day of the blessed month of Ramadan, having first summoned the chiefs of the tribes and ordered them to assemble their people and join him at Mecca. It is narrated from Imam Muhammad Baqir (a.s.) that at the commencement of the march, the army observed the fast, but on arriving at Kara Naeem, he ordered the people to eat by day, setting the example himself, and declaring some who will keep the fast, disobedient.

And they and their progeny were named thus till Judgment Day. Imam Muhammad Baqir (a.s.) said: I know their descendants. So the Prophet set out from there and reached till Amraz Zahran. Nearly ten thousand people were with him, four hundred of them were mounted on horses. The Quraish were still ignorant of his advance, and Abu Sufyan, Hakim bin Qiran, Budail bin Waraqa came out of Mecca with the view of procuring intelligence of him.

Previous to this, however, Abbas was permitted by the commander of the guard to wait upon the Prophet at Thinatul Uqab, but his two companions, Abu Sufyan bin Harith and Abdullah bin Umayyah were inhibited by Zain bin Usaid, Abbas saluted him saying, “May my father and mother be your sacrifice! I have brought with me the son of your uncle, and the son of your aunt, both of whom are penitent.”

The Prophet replied, “I have no need of them, they have acted dishonorably to me. And said that till I did not create a stream or a golden house, they would not believe in me.” Umm Salma interceded likewise for these men, and at last he pardoned them and called him to his presence. Abbas now concluded that if Muhammad entered Mecca in anger and power, all the Quraish would be destroyed.

He then mounted the Prophet’s white mule and rode about the country, hoping to find some wood-carrier or milk-seller and to apprise the Meccans of their danger, that their chiefs might come and wait on the Prophet and induce him to guarantee their security. It was now night, and Abbas found himself near three men, Abu Sufyan bin Harb, Hakim bin Kharam and Budail bin Waraqa, one of whom he recognized by the voice to be Abu Sufyan who was inquiring Budail the cause of numerous fires of which they had just got a view.

One of the men replied that the tribe of Khaza was encamped there. Abu Sufyan said that tribe was too small to have so many fires. Abbas now announced to Abu Sufyan, and told him that the fires were at the camp of the Messenger of Allah (S), who with twelve thousand men was come to take Mecca. “What hope is left?” replied Abu Sufyan. “This,” said Abbas, “that you mount behind me and go with me to the Prophet and obtain security for yourself and people.”

Abbas relates that the different parties of the army allowed him to pass, on recognizing that he was the Prophet’s uncle, but on passing Umar’s tent he, seeing Abu Sufyan ran out exclaiming Alhamdulillah! You have now fallen into our hands; and proceeded hastily to the Prophet’s tent, saying Abu Sufyan is brought here without pledged protection, give me permission to cut off his head.

Umar was always blamed for offering to kill chained and helpless prisoners but at sight of an enemy in the field of battle, he turned his back and fled. Abbas then informed the Prophet that he has given personal security to Abu Sufyan, and brought him there. “Let him enter,” said the Prophet. He then approached and stood in the presence of the Prophet with the appearance of extreme abasement.

The Prophet said to him, “Have you yet found time to testify to the unity of God and my Prophethood?” “My father and mother be your sacrifice!” responded the humble chief; “how great is your clemency! if there had been another god besides God, he would have heard our cries at Badr and Uhud; but with respect to your prophethood, I have still doubt.” Abbas exclaimed, “Repeat the creed, or I will instantly cut off your head.”

Abu Sufyan complied, with a trembling stammering voice, forced by necessity, and according to Qutub Rawandi then went to lodge in Abbas’s camp where he heartily regretted the course he had taken, and thought that he might have taken on the Arab tribes and put the Prophet to fight. The Prophet knowing the train of his thoughts through the miracle of prophethood, shouted to him that if he had taken that way he would after all have been conquered.

The next morning, when Bilal pronounced the Azan, Abu Sufyan inquired what it meant. Abbas told him that it was the summons to prayers, and directed him to rise and perform ablutions, the mode of which Abbas taught him. They then waited on the Prophet, who was still engaged at his ablutions, and the Muslims were holding their hands to catch the water that fell from his hands, applying every drop they caught to their faces.

Abu Sufyan observed, “I never saw the emperors of Non-Arab and Rum treated with such veneration.” He then asked permission to go and put the Quraish in fear, and called them to Allah and the Prophet. The Prophet told him to go, and promised that all who would repeat the creed should be safe; with all who made no opposition, and all who sat down by the Kaaba’s without arms. Abbas observed that Abu Sufyan was a man who loved distinction, and wished some favor to be conferred on himself.

The Prophet added whoever enters Abu Sufyan’s house is safe and whoever remains in his own house and closes the door is safe. After Abu Sufyan had left the Prophet’s camp, Abbas said to the Prophet that Abu Sufyan was a man full of stratagems, and as he saw that the Muslims were scattered about, he might plot a against them. Abbas was hereupon ordered to pursue and detain him at the entrance of the defile till the army of Allah should march out in his presence.

On being overtaken Abu Sufyan said, “Do you practice deception on me?” “No,” replied Abbas, “but wait till you have seen the army.” When Khalid bin Walid appeared with his division, Abu Sufyan thought it must be the main body with the Prophet himself, and so he thought at the appearance of each successive division till at last came the great standard of Muhajireen and Ansaris, borne by Saad bin Ubadah, an Ansari.

These men were immersed in iron and nothing of them was visible but their eyes. “Your nephew has become a great king,” exclaimed Abu Sufyan. “He is not a king, but a Prophet,” returned Abbas, to which the other through fear assented. Saad approached Abu Sufyan, he accosted him in a threatening manner, and told his men they would that day avenge the blood of their slain.

Abu Sufyan in alarm rushed through the ranks till he came to the Prophet, had kissing his blessed stirrups, reported what Saad has said. The Prophet replied that no violence should be offered to any that submitted peaceably, and ordered Ali to advance and take Saad’s banner and calmly and quietly entered Mecca, which entrance he made with the happiest fortune.

On that day, Hakim bin Kharam, Budail bin Waraqa and Jubair bin Motam embraced Islam. Abu Sufyan, on being dismissed to announce the approach of the Muslims, ran his horse with all speed, and entered Mecca by the lower road, as the dust of the victorious army was rising above the surrounding mountains.

The Quraish who had not the least apprehension of his danger, asked him the news. He replied, “Muhammad is at hand with an innumerable army; run into your house and whoever enters my house is safe.” When Hind, that cursed woman, heard this news from her husband, she tried to prevent the people from retiring, and endeavored to make them take up arms and fight the Muslims.

“Kill this base old fellow,” cried she; “God curse him! What a bad news-bringer he is.” “Woe to you,” retorted Abu Sufyan, “I have seen a power before which the emperors of Rum and Non-Arab and the Kings of Kinda and Himyar will soon become Muslims: be still; truth has triumphed and calamity is near.

The Prophet had given orders that in entering Mecca none but those found in arms to oppose him should be slain, and two women that had chanted satires against him. Like Muqis bin Saba, Abdullah bin Sadda bin Abi Sarah, Abdullah bin Hanzal and two female singers. He commanded that these proscribed persons should be killed, though found clinging to the curtains of Kaaba.

Saeed bin Harith and Ammar bin Yasir found Ibn Hanzal clinging to the curtains of Kaaba and they proceeded to kill him and Saeed killed him first. Muqis was killed in the bazar. Amirul Momineen (a.s.) killed one of the women and another one ran away. Hawarith bin Nufail bin Kaab was also slain by Imam Ali (a.s.). Ali (a.s.) came to know that his sister, Umm Hani has given refuge to a group of Bani Makhzum including Harith bin Hisham and Qays bin Saib.

He armed himself and came to her place and asked her to send out all she had given refuge to. They began to tremble. Umm Hani came out but did not recognize him through the armor and she said: “O man, I am the cousin of the Holy Prophet (S) and sister of Ali Ibn Abi Talib (a.s.). go back from here.” Imam Ali (a.s.) said: “Send them out.”

Umm Hani said: “By Allah, I will complain about you to the Prophet.” Imam Ali (a.s.) removed his helmet and Umm Hani embraced him: “I have sworn that I will complain about you.” He said: “Go and fulfill your vow, the Holy Prophet (S) is standing at a certain place.” Umm Hani came to him when the Prophet’s tent was pitched and he was taking a bath and Lady Fatima (s.a.) was in his service.

He heard her voice and said: “Welcome Umm Hani.” She said: “May my parents be sacrificed on you, what all I saw from Ali (a.s.) today.” The Messenger of Allah (S) said: “I have given security to whomsoever you have guaranteed.” Lady Fatima (s.a.) said: “Umm Hani do you have to complain about Ali who has terrorized the enemies of the Almighty Allah and the Holy Prophet (S)?” Umm Hani said: “May I be sacrificed on you, forgive my mistake.”

The Holy Prophet (S) said: “May the Almighty Allah reward well the efforts of Ali (a.s.), because he does not give concession to anyone in the path of God. I have given security to whomsoever Umm Hani has guaranteed, for the sake of the relationship she has with Ali (a.s.).”

Shaykh Tabarsi has narrated through trustworthy chains from Imam Ja’far Sadiq (a.s.) that on entering Mecca, the Prophet asked for the keys of Kaaba, and learning it was with Shaibah’s mother, sent him for it. She at first refused to delivered it, but on being threatened with death, gave it up, and the Prophet, calling Umar to rebuke him for having formally doubted his word in reference to the conquest just achieved, opened the Kaaba and returned the keys to Shaibah, with whose descendants it still remains. From Shaibah’s posterity, Mahdi, will recover the keys, cut off and hang their hands on the Kaaba, and proclaim them thieves of that sacred place.

Kulaini has narrated through correct chains from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) found three hundred and sixty idols in the chamber of Prophet Ismail. Each idol the Prophet hit with his staff saying:

جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

“The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing).”2

The idol used to fall head down and the Meccans used to remark that we have not seen a magician more expert than Muhammad.

Ibn Babawayh has narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (S) stood on Mount Safa and announced: “O sons, of Hashim, sons of Abdul Muttalib, I am the Messenger of the Almighty Allah to you. You should say that Muhammad is from us and you can do whatever you like.

By Allah, among you or others, my friend is only one who is pious. It shouldn’t be that on Judgment Day you should come loaded with the dust of the world and that others carry the rewards of the Hereafter. I have completed the argument between you and me. I will be responsible for my deeds and you will be responsible for your deeds. I will not be held accountable for your deeds.

Kulaini and Ali bin Ibrahim have narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that on the day of the conquest, the Prophet sat in the Masjid and received the fealty of the men of the city, by the form of shaking hands till the time of Noon prayer, and the allegiance of the women. The Almighty Allah then revealed this verse:

يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

“O Prophet! when believing women come to you giving you a pledge that they will not associate aught with Allah, and will not steal, and will not commit fornication, and will not kill their children, and will not bring a calumny which they have forged of themselves, and will not disobey you in what is good, accept their pledge, and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful.”3

When the Holy Prophet (S) recited these verses, Hind said: “We reared the children and you killed them.” Umm Hakim binte Harith bin Hasham, wife of Akrama, son of Abu Jahl inquired what those good commands were in which we should not oppose you. He answered, “When calamities come upon you, do not strike your faces, nor scratch them with your nails, nor pluck out hairs, nor rend the covering of your breasts, nor put on black clothes, nor utter loud lamentations.”

The women inquired in what mode their pledges should exchanged. The Prophet replied, “I will not extend my hand to that of a women: bring a vessel of water.” He than put his blessed hand into the water, and taking it out, ordered the women to put their hands into the water, saying, “This is the form of pledge with you.” Imam (a.s.) said: “The Holy Prophet (S) was purer than that he should have touched the hands of stranger women.”

Shaykh Tabarsi has narrated that this allegiance with the women took place at Mount Safa. The cursed woman, Hind, who chewed Hamza’s liver at Uhud, had veiled her face and mingled with the other women, being afraid of the Prophet. When he enjoined them to associate nothing with Allah, Hind observed, “You are exacting a condition of us, which you did not of the men.” On commanding them not to steal, she said, “Abu Sufyan is a miser; I have taken some of his property, and do not know whether he will declare it lawful or not.”

Abu Sufyan, her husband, replied that whatever she had taken or might afterwards take was lawful. At this Prophet, recognizing the woman, smiled, and asked if she were not Hind, the daughter of Atba. “Yes,” she replied: “Pardon what is past; that God may pardon you.” He then forbid them to commit lewdness. “Will a noble woman do that!” exclaimed Hind, who was noted for that crime. At this Umar laughed, for during the period of Jahiliyya he had been guilty with that very woman, and moreover her son, Muawiyah was the fruit of illicit intercourse. Then the Holy Prophet (S) said: “Do not eliminate your children.”

Hind said: “We reared our children and you killed them.” She remarked thus because her son, Hanzala was killed in the Battle of Badr by Imam Ali (a.s.). The Holy Prophet (S) smiled and said: “Do not make allegations against anyone.” Hind said: “Making false allegations is a dirty deed, you command us good behavior.” When the Messenger of Allah (S) said: “Do not disobey in good deeds,” Hind said: “When we are sitting here, it is not hoped that we will disobey you.”

Ibn Shahr Ashob has narrated that on the day of the conquest of Mecca, Uthman bin Abi Talha Abdi locked the door of the Kaaba and climbed to the roof. He was asked to surrender the keys as the Messenger of Allah (S) was asking for them. He said: “If I accepted him as the Messenger of Allah (S), why I would have denied the keys to him?” Amirul Momineen (a.s.) climbed the roof and snatched the keys from him and passed to the Prophet, who opened the door and entered the Kaaba, prayed two rakats prayer. When he came out, Abbas said: “Return the keys to him.” At that juncture, the following verse was revealed:

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا

“Surely Allah commands you to make over trusts to their owners…”4

The Messenger of Allah (S) called Uthman and returned the keys. When he heard that the Almighty Allah had commanded thus, he embraced Islam.

Ayyashi has narrated from Imam Ja’far Sadiq (a.s.) that on the day of the conquest of Mecca, the Messenger of Allah (S) ordered that the idols of Quraish should be thrown out of the mosque and broken up. An idol of Quraish was placed on Mount Marwah. They prayed to the Prophet to spare it. The Holy Prophet (S) waited for a moment, then ordered them to demolish that also. At that juncture, the following verse was revealed:

وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا

“And had it not been that We had already established you, you would certainly have been near to incline to them a little…”5

It is narrated from Imam Hasan Askari (a.s.) that when the Almighty Allah raised up Muhammad (S) in Mecca and he initiated his open invitation stating his arguments and condemned their ancestors for idol-worship, they all became inimical to him and began to misbehave and harass the Prophet in every way. They began to demolish the rooms that Muhammad (S), Imam Ali (a.s.) and their followers had constructed around the Kaaba for religious propagation.

Idolaters did not leave any stone unturned to torture and harass them, which finally compelled him to leave Mecca and go to Medina. While departing from Mecca he addressed the city: Allah knows that I am fond of you. If your inhabitants had not expelled me, I would not have given priority to any other city. Jibraeel came with divine greetings and glad tidings that soon the Almighty Allah will bring him back victorious as mentioned in Qur’an:

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ

“Most surely He Who has made the Qur’an binding on you will bring you back to the destination…”6

When the Messenger of Allah (S) told his companions about this promise and the people of Mecca also learnt about it, they made fun of him disbelieving that he would ever come back to Mecca. After that the Almighty Allah informed that very soon, He would make him overcome the Meccans and divine law will become supreme there and very soon He would ban their entry into Kaaba, and none will enter except in fear.

So this divine promise was fulfilled and the Holy Prophet (S) conquered Mecca. Itab bin Usaid was appointed as the governor of Mecca. When Meccans came to know about it, they said: “Muhammad is always trespassing on our rights and degrading us. He has now appointed an eighteen-year-old as the governor, in spite of the presence of many senior personalities among us and we are the inhabitants of holy sanctuary which is the most superior part of land in the world.”

The letter appointing Itab as governor began as follows: “This is a communication of Muhammad, Messenger of Allah to the inhabitants of the Holy House and its neighbors. So to say: Whoever from you has brought faith in Allah and Muhammad, His Messenger and who testifies to his sayings and after Muhammad he loves Ali, his brother and successor and is the best creature, is from us and he will return to us.

And one who opposes one of them, should remain away as he is from the folks of Hell. And the Almighty Allah will not accept any of his deeds even though it might be great, he will remain in divine chastisement forever. Indeed, Muhammad, the Messenger of Allah has appointed Itab bin Usaid as the governor of Mecca and entrusted all official affairs to him.

So that he may control those of you who are wayward and teach the ignorant and work for your welfare and punish one who opposes the divine laws. And I have appointed him as your governor, because I know that he is having more excellence and he loves Muhammad, the Messenger of Allah and Ali the Wali of Allah. So he is our servant and a brother in faith.

Friend of our friends and enemy of our enemies; and he like a shading sky and comfortable earth. The Almighty Allah has given him precedence to you all in his love for Muhammad, Ali and their pure progeny. He is your ruler who will apply the divine law among you. May the Almighty Allah not take away Taufeeq from him like He has imbued his heart with love for Muhammad and Ali. He will not need to write to me asking each and everything.

The Almighty Allah will inspire him with correct decisions. So one of you who obeys him will deserve a good reward from the Almighty Allah and one who opposes him will fall into a severe chastisement. None of you should make his young age a pretext to disobey him, because no one has any excellence due to age.” Itab entered Mecca with this proclamation, which he soon announced in public.

He said: “I am a fiery opponent of the hypocrites among and I am a sincere helper of the believer. I know well who among you harbor hypocrisy. Very soon I would have the prayers announced which all of you should attend. So that I may know who is a true believer and who is absent because of some valid excuse; otherwise I will strike off his neck according to the command of Allah and His Messenger, so that I may clean the holy sanctuary from the dirty presence of the hypocrites.

Know well that truthfulness is honesty and lying is dishonesty and sinfulness is not established in any community expect that the Almighty Allah makes them degraded. Know that your strong ones are weak for me till I do not restore the rights of the weak from them.

And your weak ones are strong for me till I don’t take their rights from the disobedient ones. So fear Allah, and make yourselves honored by His obedience and do not degrade your selves in His opposition.” Thus he applied the divine law and exalted the believers and humiliated the hypocrites.

Notes

1. Surah Mumtahina 60:1

2. Surah Isra 17:81

3. Surah Mumtahina 60:12

4. Surah Nisa 4:58

5. Surah Isra 17:74

6. Surah Qasas 28:85