Sermon 221: Certainly, Allah has made His remembrance...

Delivered after reciting the verse:

. . therein declare glory unto Him in the mornings and the evenings; Men whom neither merchandise nor any sale diverteth from the remembrance of Allah and constancy in prayer and paying the poor-rate; they fear the day when the hearts and eyes shall writhe of the anguish. (Qur'an, 24:36-37)

ومن كلام له (عليه السلام)

قاله عند تلاوته :

(يُسَبِّحُ لَهُ فِيها بِالغُدُوِّ وَ الآصالِ رِجَالٌ لاَ تُلْهِيهِمْ تِجَارَةٌ وَلاَ بَيْعٌ عَنْ ذِكْرِ الله)

Certainly, Allah, the Glorified, the Sublime, has made His remembrance the light for hearts which hear with its help despite deafness, see with its help despite blindness and become submissive with its help despite unruliness.

إِنَّ اللهَ سُبْحَانَهُ جَعَلَ الذِّكْرَ جِلاَءً لِلْقُلُوبِ، تَسْمَعُ بِهِ بَعْدَ الْوَقْرَةِ، وَتُبْصِرُ بِهِ بَعْدَ الْعَشْوَةِ، وَتَنْقَادُ بِهِ بَعْدَ الْمُعَانَدَةِ،

In all the periods and times when there were no prophets, there have been persons with whom Allah, precious are His bounties, whispered through their wits and spoke through their minds. With the help of the bright awakening of their ears, eyes and hearts they keep reminding others of the remembrance of the days of Allah and making others feel fear for Him like guide-points in wildernesses. Whoever adopts the middle way, they praise his ways and give him the tidings of deliverance, but whoever goes right and left they vilify his ways and frighten him with ruin. In this way, they served as lamps in these darknesses and guides through these doubts.

وَمَا بَرِحَ لله ـ عَزَّتْ آلاَؤهُ فِي الْبُرْهَةِ بَعْدَ الْبُرْهَةِ، وَفِي أَزْمَانِ الْفَتَرَاتِ، عِبَادٌ نَاجَاهُمْ فِى فِكْرِهِمْ، وَكَلَّمَهُمْ فِي ذَاتِ عُقُولِهِمْ، فَاسْتَصْبَحُوا بِنُورِ يَقَظَة فِي الاْسْمَاعِ وَالاْبْصَارِ وَالاْفْئِدَةِ، يُذَكِّرُونَ بِأَيَّامِ اللهِ، وَيُخَوِّفُونَ مَقَامَهُ، بِمَنْزِلَةِ الاْدِلَّةِ فِي الْفَلَوَاتِ، مَنْ أَخَذَ الْقَصْدَ حَمِدُوا إِلَيْهِ طَرِيقَهُ، وَبَشَّرُوهُ بِالنَّجَاةِ، وَمَنْ أَخَذَ يَمِيناً وَشِمَالاً ذَمُّوا إِلَيْهِ الطَّرِيقَ، وَحَذَّرُوهُ مِنَ الْهَلَكَةِ، فَكَانَوا كَذلِكَ مَصَابِيحَ تِلْكَ الظُّلُمَاتِ، وَأَدِلَّةَ تِلْكَ الشُّبُهَاتِ

There are some people devoted to the remembrance (of Allah) who have adopted it in place of worldly matters so that commerce or trade does not turn them away from it. They pass their life in it. They speak into the ears of neglectful persons warning against matters held unlawful by Allah, they order them to practise justice and themselves keep practising it, and they refrain them from the unlawful and themselves refrain from it. It is as though they have finished the journey of this world towards the next world and have beheld what lies beyond it.

Consequently, they have become acquainted with all that befell them in the interstice during their long stay therein, and the Day of Judgement fulfils its promises for them. Therefore, they removed the curtain from these things for the people of the world, till it was as though they were seeing what people did not see and were hearing what people did not hear.

وَإِنَّ لِلذِّكْرِ لاَهْلاً أَخَذُوهُ مِنَ الدُّنْيَا بَدَلاً، فَلَمْ تَشْغَلْهُمْ تِجَارَةٌ وَلاَ بَيْعٌ عَنْهُ، يَقْطَعُونَ بِهِ أَيَّامَ الْحَيَاةِ، وَيَهْتِفُونَ بِالزَّوَاجِرِ عَنْ مَحَارِمِ اللهِ، في أَسْمَاعِ الْغَافِلِينَ، وَيَأْمُرُونَ بِالقِسْطِ وَيَأْتَمِرُونَ بِهِ، وَيَنْهَوْنَ عَنِ المُنكَرِ وَيَتَنَاهَوْنَ عَنْهُ، فَكَأَنَّمَا قَطَعُوا الدُّنْيَا إِلَى الاْخِرَةِ وَهُمْ فِيهَا، فَشَاهَدُوا مَاوَرَاءَ ذَلِكَ، فَكَأَنَّمَا اطَّلَعُوا غُيُوبَ أَهْلِ الْبَرْزَخِ فِي طولِ الاْقَامَةِ فِيهِ، وَحَقَّقَتِ الْقِيَامَةُ عَلَيْهِمْ عِدَاتِهَا، فَكَشَفُوا غِطَاءَ ذلِكَ لاِهْلِ الدُّنْيَا، حَتَّى كَأَنَّهُمْ يَرَوْنَ مَا لاَ يَرَى النَّاسُ، وَيَسمَعُونَ مَا لاَ يَسْمَعُونَ

If you picture them in your mind in their admirable positions and well-known sittings, when they have opened the records of their actions and are prepared to render an account of themselves in respect of the small as well as the big things they were ordered to do but they failed to do, or were ordered to refrain from but they indulged therein, and they realised the weight of their burden (of bad acts) on their backs, and they felt too weak to bear them, then they wept bitterly and spoke to each other while still crying and bewailing to Allah in repentance and acknowledgement (of their shortcomings), you would find them to be emblems of guidance and lamps in darkness, angels would be surrounding them, peace would be descending upon them, the doors of the sky would be opened for them and positions of honour would be assigned to them in the place of which Allah had informed them.

فَلَوْ مَثَّلْتَهُمْ لِعَقْلِكَ فِي مَقَاوِمِهِمُ الْـمَحْمُودَةِ، وَمَجَالِسِهِمُ الْمَشْهُودَةِ، وَقَدْ نَشَرُوا دَوَاوِينَ أَعْمَالِهِمْ، وَفَرَغُوا لِـمُحَاسَبَةِ أَنْفُسِهِمْ، وَعَلَى كُلِّ صَغِيرَة وَكَبِيرَة أُمِرُوا بِهَا فَقَصَّرُوا عَنْهَا، أَوْ نُهوُا عَنْهَا فَفَرَّطُوا فِيهَا، وَحَمَّلُوا ثِقَلَ أَوْزَارِهِمْ ظُهُورَهُمْ، فَضَعُفُوا عَنِ الاْسْتِقلاَلِ بِهَا، فَنَشَجُوا نَشِيجاً، وَتَجَاوَبُوا نَحِيباً، يَعِجُّونَ إِلَى رَبِّهِمْ مِنْ مَقَامِ نَدَم وَاعْتِرَاف، لَرَأَيْتَ أَعْلاَمَ هُدىً، وَمَصَابِيحَ دُجىً، قَدْ حَفَّتْ بِهِمُ الْمَلاَئِكَةُ، وَتَنَزَّلَتْ عَلَيْهِمُ السَّكِينَةُ، وَفُتِحَتْ لَهُمْ أَبْوَابُ السَّماءِ، وَأَعِدَّتْ لَهُمْ مَقَاعِدُ الْكَرَامَاتِ، فِي مَقْعَد اطَّلَعَ اللهُ عَلَيْهِمْ فِيهِ،

Therefore, He has appreciated their actions and praised their position.They call Him and breathe in the air of forgiveness, they are ever needy of His bounty and remain humble before His greatness, The length of their grief has pained their hearts, and the length of weeping their eyes. They knock at every door of inclination towards Allah. They ask Him Whom generosity does not make destitute and from Whom those who approach Him do not get disappointed.

Therefore, take account of yourself for your own sake because the account of others will be taken by one other than you.

فَرَضِيَ سَعْيَهُمْ، وَحَمِدَ مَقَامَهُمْ، يَتَنَسَّمُونَ بِدُعَائِهِ رَوْحَ ا لتَّجَاوُزِ، رَهَائِنُ فَاقَة إِلَى فَضْلِهِ، وَأُسَارَى ذِلَّة لِعَظَمَتِهِ، جَرَحَ طُولُ الاْسَى قُلُوبَهُمْ، وَطُولُ الْبُكَاءِ عُيُونَهُمْ. لِكُلِّ بَابِ رَغْبَة إِلَى اللهِ سُبحانَهُ مِنْهُمْ يَدٌ قَارِعةٌ، يَسْأَلُونَ مَنْ لاَ تَضِيقُ لَدَيْهِ الْمَنَادِحُ، وَلاَ يَخِيبُ عَلَيْهِ الرَّاغِبُونَ

فَحَاسِبْ نَفْسَكَ لِنَفْسِكَ، فَإِنَّ غَيْرَهَا مِنَ الاْنْفُسِ لَهَا حَسِيبٌ غَيْرُكَ

Alternative Sources for Sermon 221

(1) Al-'Amidi, Ghurar, 81.

Sermon 222: The addressee (in this verse) is devoid of argument

Amir al-mu'minin recited the verse:

O thou man! What hath beguiled thee from thy Lord, the Most Gracious One. (Qur'an, 82:6)

Then he said:

ومن كلام له (عليه السلام)

قاله عند تلاوته :

(يَا أَيُّهَا الاْنْسَانُ مَا غَرَّكَ بِرَبِّكَ الكَرِيم)

The addressee (in this verse) is devoid of argument and his excuse is most deceptive. He is detaining himself in ignorance.

أَدْحَضُ مَسْؤُول حُجَّةً، وَأَقْطَعُ مُغْتَرٍّ مَعْذِرَةً، لَقَدْ أَبْرَحَ جَهَالَةً بِنَفْسِهِ

O man! What has emboldened you to (commit) sins, what has deceived you about your Allah and what has made you satisfied with the destruction of yourself? Is there no cure for your ailment or no awakening from your sleep? Do you not have pity on yourself as you have on others? Generally, when you see anyone exposed to the heat of the sun you cover him with shade, or if you see anyone afflicted with grief that pains his body you weep out of pity for him.

What has then made you patient over your own disease, what has made you firm in your own afflictions, and what has consoled you from weeping over yourself although your life is the most precious of all lives to you, and why does not the fear of an ailment that may befall you in the night keep you wakeful although you lie on the way to Allah's wrath due to your sins?

يَا أَيُّهَا الاْنْسَانُ، مَا جَرَّأَكَ عَلَى ذَنْبِكَ، وَمَا غَرَّكَ بِرَبِّكَ، وَمَا آنَسَكَ بِهَلَكَةِ نَفْسِكَ؟ أَمَا مِنْ دَائِكَ بُلوُلٌ، أَمْ لَيْسَ مِنْ نَوْمَتِكَ يَقَظَةٌ؟ أَمَا ترْحَمُ مِنْ نَفْسِكَ مَا تَرْحَمُ مِنْ غَيْرِكَ؟ فَلَرُبَّمَا تَرَى الضَّاحِيَ مِنْ حَرِّ الشَّمْسِ فَتُظِلُّهُ، أَوْ تَرَى الْمُبْتَلَى بِأَلَم يُمِضُّ جَسَدَهُ فَتَبْكِي رَحْمَةً لَهُ! فَمَا صَبَّرَك عَلَى دَائِكَ، وَجَلَّدَكَ عَلَى مُصَابِكَ، وَعَزَّاكَ عَنِ الْبُكَاءِ عَلَى نَفْسِكَ وَهِيَ أَعَزُّ الاْنْفُسِ عَلَيْكَ! وَكَيْفَ لاَ يُوقِظُكَ خَوْفُ بَيَاتِ نِقْمَة، وَقَدْ تَوَرَّطْتَ بمَعَاصِيهِ مَدَارِجَ سَطَوَاتِهِ !

You should cure the disease of languor in your heart by determination, and the sleep of neglectfulness in your eyes by wakefulness. Be obedient to Allah, and love His remembrance, and picture to yourself that you are running away while He is approaching you. He is calling you to His forgiveness and concealing your faults with His kindness, while you are fleeing away from Him towards others.

Certainly, Great is Allah the powerful, Who is so generous, and how humble and weak are you and still so bold to commit His disobedience although you live in His protection and undergo changes of life in the expanse of His kindness. He does not refuse you His kindness and does not remove His protection from you. In fact, you have not been without His kindness even for a moment, whether it be a favour that He conferred upon you or a sin of yours that He has concealed or a calamity that He has warded off from you.

What is your idea about Him if you had obeyed Him? By Allah, if this had been the case with two persons equal in power and matching in might (one being inattentive and the other showering favours upon you) then you would have been the first to adjudge yourself to be of bad behaviour and evil deeds.

فَتَدَاوَ مِنْ دَاءِ الْفَتْرَةِ فِي قَلْبِكَ بِعَزِيمَة، وَمِنْ كَرَى الْغَفْلَةِ فِي نَاظِرِكَ بِيَقَظَة، وَكُنْ لله مُطِيعاً، وَبِذِكْرِهِ آنِساً، وَتَمَثَّلْ فِي حَالِ تَوَلِّيكَ عَنْهُ إِقْبَالَهُ عَلَيْكَ، يَدْعُوكَ إِلَى عَفْوِهِ، وَيَتَغَمَّدُكَ بِفَضْلِهِ، وَأَنْتَ مُتَوَلٍّ عنْهُ إِلَى غَيْرِهِ

فَتَعَالى مِنْ قَوِيّ مَا أَكْرَمَهُ! وَتَوَاضَعْتَ مِنْ ضَعِيف مَا أَجْرَأَكَ عَلَى مَعْصِيَتِهِ! وَأَنْتَ فِي كَنَفِ سِتْرِهِ مُقيِمٌ، وَفِي سَعَةِ فَضْلِهِ مَتَقَلِّبٌ، فَلَمْ يَمْنَعْكَ فَضْلَهُ، وَلَمْ يَهْتِكْ عَنْكَ سِتْرَهُ، بَلْ لَمْ تَخْلُ مِنْ لُطْفِهِ مَطْرِفَ عَيْن فِي نِعْمَة يُحْدِثُهَا لَكَ، أَوْ سَيِّئَة يَسْتُرُهَا عَلَيْكَ، أَوْ بَلِيَّة يَصْرِفُهَا عَنْكَ، فَمَا ظَنُّكَ بِهِ لَوْ أَطَعْتَهُ! وَايْمُ اللهِ لَوْ أَنَّ هذِهِ الصِّفَةَ كَانَتْ فِي مُتَّفِقَيْنِ فِي الْقُوَّةِ، مُتَوَازِيَيْنِ فِي الْقُدْرَ، لَكُنْتَ أَوَّلَ حَاكِم عَلى نَفْسِكَ بِذَمِيمِ الاْخْلاَقِ، وَمَسَاوِىءِ الاْعَمْالِ

I truthfully say that the world has not deceived you but you have had yourself deceived by it. The world had opened to you the curtains and divulged to you (everything) equally. And in all that it foretold you about the troubles befalling your bodies and the decay in your power, it has been too true and faithful in promise, and did not speak a lie to you or deceive you.

There are many who advise you about it but they are blamed, and speak the truth about it but they are opposed. If you understand the world by means of dilapidated houses and forlorn abodes, then with your good understanding and far reaching power of drawing lessons you will find it like one who is kind over you and cautious about you. It is good abode for him who does not like it as an abode, and a good place of stay for him who does not regard it a permanent home for stay. Only those who run away from this world today will be regarded virtuous tomorrow.

وَحَقّاً أَقُولُ! مَا الدُّنْيَا غَرَّتْكَ، وَلكِنْ بِهَا اغْتَرَرْتَ، وَلَقَدْ كَاشَفَتْكَ الْعِظَاتِ، وَآذَنَتْكَ عَلَى سَوَاء، وَلَهِيَ بِمَا تَعِدُكَ مِنْ نُزُولِ الْبَلاَءِ بِجِسْمِكَ، وَالنَّقْصِ فِي قُوَّتِكَ، أَصْدَقُ وَأَوْفَى مِنْ أَنْ تَكْذِبَكَ، أَوْ تَغُرَّكَ، وَلَرُبَّ نَاصِح لَهَا عِنْدَكَ مُتَّهَمٌ، وَصَادِق مِنْ خَبَرِهَا مُكَذَّبٌ، وَلَئِنْ تَعَرَّفْتهَا فِي الدِّيَارِ الْخَاوِيَةِ، وَالرُّبُوعِ الْخَالِيَةِ، لَتَجِدَنَّهَا مِنْ حُسْنِ تَذْكِيرِكَ، وَبَلاَغِ مَوْعِظَتِكَ، بِمَحَلَّةِ الشَّفِيقِ عَلَيْكَ، وَالشَّحِيحِ بك! وَلَنِعْمَ دَارُ مَنْ لَمْ يَرْضَ بِهَا دَاراً، وَمَحَلُّ مَنْ لَمْ يُوَطِّنْهَا مَحَلاًّ! وَإِنَّ السُّعَدَاءَ بالدُّنْيَا غَداً هُمُ الْهَارِبُونَ مِنْهَا الْيَوْمَ

When the earthquake occurs, the Day of Resurrection approaches with all its severities, the people of every worshipping place cling to it, all the devotees cling to the object of their devotion and all the followers cling to their leader. Then on that day even the opening of an eye in the air and the sound of a footstep on the ground will be assigned its due through His Justice and His Equity. On that day many an argument will prove void and a contention for excuses will stand rejected.

إِذَا رَجَفَتِ الرَّاجِفَةُ، وَحَقَّتْ بِجَلاَئِلِهَا الْقِيَامَةُ، وَلَحِقَ بِكُلِّ مَنْسَك أَهْلُهُ، وَبِكُلِّ مَعْبُود عَبَدَتُهُ، وَبِكُلِّ مُطَاع أَهْلُ طَاعَتِهِ، فَلَمْ يُجْزَ فِي عَدْلِهِ وَقِسْطِهِ يَوْمَئِذ خَرْقُ بَصَر فِي الْهَوَاءِ، وَلاَ هَمْسُ قَدَم فِي الاْرْضِ إِلاَّ بِحَقِّهِ، فَكَمْ حُجَّة يَوْمَ ذَاكَ دَاحِضَة، وَعَلاَئِقِ عُذْر مُنْقَطِعَة !

Therefore, you should now adopt for yourself the course with which your excuse may hold good and your plea may be proved. Take from the transient things of this world that which will stay for you (in the next world), provide for your journey, keep (your) gaze on the brightness of deliverance and keep ready the saddles (for setting off).

فَتَحَرَّ مِنْ أَمْرِكَ مَايَقُومُ بِهِ عُذْرُكَ، وَتَثْبُتُ بِهِ حُجَّتُكَ، وَخُذْ مَا يَبْقَى لَكَ مِمَّا لاَ تَبْقَى لَهُ، وَتَيَسَّرْ لِسَفَرِكَ، وَشِمْ بَرْقَ النَّجَاةِ، وَارْحَلْ مَطَايَا التَّشْمِيرِ

Alternative Sources for Sermon 222

(1) Al-Yamani, al-Taraz, II,272 ;

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

Sermon 223: By Allah, I would rather pass a night...

About keeping aloof from oppression and misappropriation. `Aqil's condition of poverty and destitution

ومن كلام له (عليه السلام)

يتبرّأ من الظلم

By Allah, I would rather pass a night in wakefulness on the thorns of as-sa`dan (a plant having sharp prickles) or be driven in chains as a prisoner than meet Allah and His Messenger on the Day of Judgement as an oppressor over any person or a usurper of anything out of worldly wealth. And how can I oppress any one for (the sake of a life) that is fast moving towards destruction and is to remain under the earth for a long time?

وَاللهِ لاَنْ أَبِيتَ عَلَى حَسَكِ السَّعْدَانِ مُسَهَّداً، أَوْ أُجَرَّ فِي الاْغْلاَلِ مُصَفَّداً، أَحَبُّ إِلَيَّ مِنْ أَنْ أَلْقَى اللهَ وَرَسُولَهُ يَوْمَ الْقِيَامَةِ ظَالِماً لِبَعْضِ الْعِبَادِ، وَغَاصِباً لِشَيْء مِنَ الْحُطَامِ، وَكَيْفَ أَظْلِمُ أَحَداً لِنَفْس يُسْرِعُ إِلَى الْبِلَى قُفُولُهَا، وَيَطُولُ فِي الثَّرَى حُلُولُهَا؟ !

By Allah, I certainly saw (my brother) `Aqil fallen in destitution and he asked me a sa` (about three kilograms in weight) out of your (share of) wheat, and I also saw his children with dishevelled hair and a dusty countenance due to starvation, as though their faces had been blackened by indigo. He came to me several times and repeated his request to me again and again. I heard him, and he thought I would sell my faith to him and follow his tread leaving my own way.

Then I (just) heated a piece of iron and took it near his body so that he might take a lesson from it, then he cried as a person in protracted illness cries with pain and he was about to get burnt with its branding. Then I said to him, "Moaning women may moan over you, O `Aqil. Do you cry on account of this (heated) iron which has been made by a man for fun while you are driving me towards the fire which Allah, the Powerful, has prepared for (a manifestation of) His wrath? Should you cry from pain, but I should not cry from the flames?"

وَاللهِ لَقَدْ رَأَيْتُ عَقِيلاً وَقَدْ أمْلَقَ حَتَّى اسْتماحَنِي مِنْ بُرِّكُمْ صَاعاً، وَرَأَيْتُ صِبْيَانَهُ شُعْثَ الشُّعُورِ، غُبْرَ الاْلْوَانِ، مِنْ فَقْرِهِمْ، كَأَنَّمَا سُوِّدَتْ وُجُوهُهُمْ بِالْعِظْلِمِ، وَعَاوَدَنِي مُؤَكِّداً، وَكَرَّرَ عَلَيَّ الْقَوْلَ مُرَدِّداً، فَأَصْغَيْتُ إِلَيْهِ سَمَعِي، فَظَنَّ أَنِّي أَبِيعُهُ دِينِي، وَأَتَّبِعُ قِيَادَهُ، مُفَارِقاً طَرِيقِي، فَأَحْمَيْتُ لَهُ حَدِيدَةً، ثُمَّ أَدْنَيْتُهَا مِنْ جِسْمِهِ لِيَعْتَبِرَ بِهَا، فَضَجَّ ضَجِيجَ ذِي دَنَف مِنْ أَلَمِهَا، وَكَادَ أَنْ يَحْتَرِقَ مِنْ مِيسَمِهَا، فَقُلْتُ لَهُ: ثَكِلَتْكَ الثَّوَاكِلُ، يَا عَقِيلُ ! أَتَئِنُّ مِنْ حَدِيدَة أَحْمَاهَا إِنْسَانُهَا لِلَعِبِهِ، وَتَجُرُّنِي إِلَى نَار سَجَرَهَا جَبَّارُهَا لِغَضَبِهِ! أَتَئِنُّ مِنَ الاَذَى وَلاَ أَئِنُّ مِنْ لَظىً؟

A stranger incident than this is that a man1 came to us in the night with a closed flask full of honey paste but I disliked it as though it was the saliva of a serpent or its vomit. I asked him whether it was a reward, or zakat (poor-tax) or charity, for these are forbidden to us members of the Prophet's family. He said it was neither this nor that but a present. Then I said, "Childless women may weep over you. Have you come to deviate me from the religion of Allah, or are you mad, or have you been overpowered by some jinn, or are you speaking without senses? "

وَأَعْجَبُ مِنْ ذلِكَ طَارِقٌ طَرَقَنَا بِمَلْفَوفَة فِي وِعَائِهَا، وَمَعْجُونَة شَنِئْتُهَا، كَأَنَّمَا عُجِنَتْ بِريقِ حَيَّة أَوْ قَيْئِهَا، فَقُلْتُ: أَصِلَةٌ، أَمْ زَكَاةٌ، أَمْ صَدَقَةٌ؟ فَذلِكَ مُحَرَّمٌ عَلَيْنَا أَهْلَ الْبَيْتِ! فَقَالَ: لاَ ذَا وَلاَ ذَاكَ، وَلكِنَّهَا هَدِيَّةٌ، فَقُلْتُ: هَبِلَتْكَ الْهَبُولُ! أَعَنْ دِينِ اللهِ أَتَيْتَنِي لِتَخْدَعَنِي؟ أَمُخْتَبِطٌ أَنْتَ أَمْ ذُوجِنَّة، أَمْ تَهْجُرُ؟

By Allah, even if I am given all the domains of the seven (stars) with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant I would not do it. For me your world is lighter than the leaf in the mouth of a locust that is chewing it. What has `Ali to do with bounties that will pass away and pleasures that will not last? We seek protection of Allah from the slip of wisdom and the evils of mistakes, and from Him we seek succour.

وَاللهِ لَوْ أُعْطِيتُ الاْقَالِيمَ السَّبْعَةَ بِمَا تَحْتَ أَفْلاَكِهَا، عَلَى أَنْ أَعْصِيَ اللهَ فِي نَمْلَة أَسْلُبُهَا جِلْبَ شَعِيرَة مَا فَعَلْتُهُ، وَإِنَّ دُنْيَاكُمْ عِنْدِي لاَهْوَنُ مِنْ وَرَقَة فِي فَمِ جَرَادَة تَقْضَمُهَا، مَا لِعَلِيّ وَلِنَعِيم يَفْنَى، وَلَذَّة لاَ تَبْقَى !

نَعُوذُ بِاللهِ مِنْ سُبَاتِ الْعَقْلِ، وَقُبْحِ الزَّلَلِ، وَبِهِ نَسْتَعِينُ

Alternative Sources for Sermon 223

(1) Al-Saduq, al-'Amali,369 ;

(2) Sibt, Tadhkirah,155 ;

(3) al-Zamakhshari, Rabi`, bab al-khayr wa al-salah;

(4) Ibn Shahr Ashub, al-Manaqib, II,109 .

Notes

1. It was al-Ash`ath ibn Qays.

Sermon 224: O My God! Preserve (the grace of) my face…

Supplication (seeking sufficiency from Allah)

ومن دعاء له (عليه السلام)

يلتجىء إلى الله أن يغنيه

O My God! Preserve (the grace of) my face with easiness of life and do not disgrace my countenance with destitution, lest I may have to beg a livelihood from those who beg from Thee, try to seek the favour of Thy evil creatures, engage myself in praising those who give to me, and be tempted in abusing those who do not give to me, although behind all these Thou art the master of giving and denying.

. . Verily Thou over all things, art the All-powerful. (Qur'an, 66:8)

اللَّهُمَّ صُنْ وَجْهِي بِالْيَسَارِ، وَلاَتَبْذُلْ جَاهِيَ بِالْاِقتَارِ، فَأَسْتَرْزِقَ طَالِبِي رِزْقِكَ، وَأَسْتَعْطِفَ شِرَارَ خَلْقِكَ،وَأُبْتَلَى بِحَمْدِ مَنْ أَعْطَانِي، وَأُفْتَتَنَ بِذَمِّ مَنْ مَنَعَنِي، وَأَنْتَ مِنْ وَرَاءِ ذلِكَ كُلِّهِ وَلِيُّ الاْعْطَاءِ والْمَنْعِ، (إنَّكَ عَلى كُلِّ شَيء قَدِيرٌ)

Alternative Sources for Sermon 224

(1) Al-Rawandi, al-Da`awat, see Bihar, vol. 75,297 ;

(2) al-Yamani, al-Taraz, I,119 .

Sermon 225: This is a house surrounded by calamities...

Transience of the world and the helplessness of those in graves

ومن خطبة له (عليه السلام)

في التنفير من الدنيا

This is a house surrounded by calamities and well-known for deceitfulness. Its conditions do not last and those who inhabit it do not remain safe. Its conditions are variable and its ways changing. Life in it is blameworthy and safety in it is non-existent. Yet its people are targets; it strikes them with its arrows and destroys them through death.

دَارٌ بِالْبَلاَءِ مَحْفُوفَةٌ، وَبِالْغَدْرِ مَعْرُوفَةٌ، لاَ تَدُومُ أَحْوَالُهَا، وَلاَ يَسْلَمُ نُزَّالُهَا. أَحْوَالٌ مُخْتَلِفَةٌ، وَتَارَاتٌ مُتَصَرِّفَةٌ، الْعَيْشُ فِيهَا مَذْمُومٌ، وَالاْمَانُ مِنْهَا مَعْدُومٌ، وَإِنَّمَا أَهْلُهَا فِيهَا أَغْرَاضٌ مُسْتهْدَفَةٌ، تَرْمِيهِمْ بِسِهَامِهَا، وَتُفْنِيهِمْ بِحِمَامِهَا

Know, O creatures of Allah, that, certainly, you and all the things of this world that you have are (treading) on the lines of those (who were) before you. They were of longer ages, had more populated houses and were of more lasting traces. Their voices have become silent, their movements have become stationary, their bodies have become rotten, their houses have become empty and their traces have been obliterated.

Their magnificent places and spread-out carpets were changed to stones, laid-in-blocks and cave-like dug out graves whose very foundation is based on ruins and whose construction has been made with soil. Their positions are contiguous, but those settled in them are like far flung strangers. They are among the people of their area but feel lonely, and they are free from work but still engaged (in activity).

They feel no attachment with homelands nor do they keep contact among themselves like neighbours despite nearness of neighbourhood and priority of abodes. And how can they meet each other when decay has ground them with its chest, and stones and earth have eaten them.

وَاعْلَمُوا عِبَادَ اللهِ أَنَّكُم وَمَا أَنْتُمْ فِيهِ مِنْ هذِهِ الدُّنْيَا عَلَى سَبِيلِ مَنْ قَدْ مَضَى قَبْلَكُمْ، مِمَّنْ كَانَ أَطْوَلَ مِنْكُمْ أَعْمَاراً، وَأَعْمَرَ دِيَاراً، وَأَبْعَدَ آثَاراً، أَصْبَحَتْ أَصْوَاتُهُمْ هَامِدَةً، وَرِيَاحُهُمْ رَاكِدَةً، وَأَجْسَادُهُمْ بِالِيَةً، وَدِيَارُهُمْ خَالِيَةً، وَآثَارُهُمْ عَافِيَةً، فَاسْتَبْدَلُوا بِالْقُصُورِ الْمُشَيَّدَةِ، وَالـنَّمارِقِ الْمُمَهَّدَةِ، الصُّخُورَ وَالاْحْجَارَ الْمُسَنَّدَةَ، وَالْقُبُورَ اللاَّطِئَةَ الْمُلْحَدَةَ، الَّتي قَدْ بُنِيَ عَلَى الْخَرَابِ فِنَاؤُهَا، وَشُيِّدَ بِالتُّرَابِ بِنَاؤُهَا، فَمَحَلُّهَا مُقْتَرِبٌ، وَسَاكِنُهَا مُغْتَرِبٌ، بَيْنَ أَهْلِ مَحَلَّة مُوحِشِينَ، وَأهْلِ فَرَاغ مُتَشَاغِلِينَ، لاَيَسْتَأْنِسُونَ بِالاْوْطَانِ، وَلاَ يَتَوَاصَلُونَ تَوَاصُلَ الْجِيْرَانِ، عَلَى مَا بَيْنَهُمْ مِنْ قُرْبِ الْجِوَارِ، وَدُنُوِّ الدَّارِ، وَكَيْفَ يَكُونُ بَيْنَهُمْ تَزَاوُرٌ، وَقَدْ طَحَنَهُمْ بِكَلْكَلِهِ الْبِلَى، وَأَكَلَتْهُمُ الْجَنَادِلُ وَالثَّرَى ؟

It is as though you too have gone where they have gone, the same sleeping place has caught you and the same place has detained you. What will then be your position when your affairs reach their end and graves are turned upside down (to throw out the dead)?

There shall every soul realise what it hath sent before, and they shall be brought back to Allah, their true Lord, and what they did fabricate (the false deities) will vanish (away) from them. (Qur'an, 10:30)

وَكَأَنْ قَدْ صِرْتُمْ إِلَى مَا صَاروا إِلَيْهِ، وَارْتَهَنَكُمْ ذلِكَ الْمَضْجَعُ، وَضَمَّكُمْ ذلِكَ الْمُسْتَوْدَعُ، فَكَيْفَ بِكُمْ لَوْ تَنَاهَتْ بِكُمُ الاْمُورُ، وبُعْثِرَتِ الْقُبُورُ؟ (هُنَالِكَ تَبْلُو كُلُّ نَفْس مَا أَسْلَفَتْ وَرُدُّوا إِلَى اللهِ مَوْلاَهُمُ الْحَقِّ وَضَلَّ عَنْهُمْ ما كَانُوا يفْتَرُون)

Alternative Sources for Sermon 225

(1) Sibt, Tadhkirah,122 ;

(2) al-Khwarazmi, al-Manaqib,267 ;

(3) al-Muttaqi, Kanz al-`ummal, III,511 .

Sermon 226: O My God! Thou art the most attached...

Supplication (seeking guidance to the right path)

ومن دعاء له (عليه السلام)

يلجأ فيه إلى الله لِيهديه إلى الرشاد

O My God! Thou art the most attached to Thy lovers and the most ready to assist those who trust in Thee. Thou seest them in their concealments, knowest whatever is in their consciences, and art aware of the extent of their intelligence. Consequently, their secrets are open to Thee and their hearts are eager from Thee. If loneliness makes them desolate, Thy remembrance gives them solace. If distresses befall them, they beseech Thy protection, because they know that the reins of affairs are in Thy hands, and that their movements depend upon Thy commands.

اللَّهُمَّ إِنَّكَ آنَسُ الاْنِسِينَ لاِوْلِيَائِكَ، وَأَحْضَرُهُمْ بِالْكِفايَةِ لِلْمُتَوَكِّلِينَ عَلَيْكَ، تُشَاهِدُهُمْ فِي سَرَائِرِهِمْ، وَتَطَّلِعُ عَلَيْهِمْ فِي ضَمائِرِهِمْ، وَتَعْلَمُ مَبْلَغَ بَصَائِرِهِمْ، فَأَسْرَارُهُمْ لَكَ مَكْشُوفَةٌ، وَقُلُوبُهُمْ إِلَيْكَ مَلْهُوفَةٌ، إِنْ أَوْحَشَتْهُمُ الْغُرْبَةُ آنَسَهُمْ ذِكْرُكَ، وَإِنْ صُبَّتْ عَلَيْهِمُ الْمَصَائِبُ لَجأُوا إِلَى الاْسْتِجَارَةِ بِكَ، عِلْماً بَأَنَّ أَزِمَّةَ الاْمُورِ بِيدِكَ، وَمَصَادِرَهَا عَنْ قَضَائِكَ

O My God! If I am unable to express my request or cannot see my needs, then guide me towards my betterment and take my heart towards the correct goal, for this is not against (the mode of) Thy guidance nor anything new against Thy ways of support.

O My God! Deal with me through Thy forgiveness and do not deal with me according to Thy justice.

اللَّهُمَّ إِنْ فَهِهْتُ عَنْ مسْأَلَتِي، أَوْ عَمِيتُ عَنْ طِلْبَتِي، فَدُلَّنِي عَلَى مَصَالِحِي، وَخُذْ بِقَلْبِي إِلَى مَرَاشِدِي، فَلَيْسَ ذَاكَ بِنُكْر مِنْ هِدَايَاتِكَ، وَلاَ بِبِدْع مِنْ كِفَايَاتِكَ

اللَّهُمَّ احْمِلْنِي عَلَى عَفْوِكَ، وَلاَ تَحْمِلْنِي عَلَى عدْلِكَ

Alternative Sources for Sermon 226

(1) Al-Tusi, Misbah,249 ;

(2) al-Samahiji, al-Sahifat al-`Alawiyyat al-'ula .

The Commander of the Faithful

Introduction

On divine instructions, Prophet Muhammad formally and publically appointed Imam Ali as his successor to lead the nation after him. That took place on the day of Ghadir Khumm. Reports state that there were some 120,000 people present on the day, and that the Prophet instructed them to pledge allegiance to Imam Ali as his successor and the leader of the Muslim nation after him. Also on that day, on instructions from the Almighty, the Prophet exclusively awarded Imam Ali the title Amir al-Mo’mineen or The Commander of the Faithful. The Prophet said no one has the right to this title other than Ali. Throughout his mission the Prophet used to state that the divinely-appointed successors after him are twelve in number. The first of these successors or imams is Imam Ali and the twelfth is Imam Mahdi. Prophet Muhammad used to say,“Ali is to me like Aron was to Moses” . He also used to say“I am the city of knowledge and Ali is its gate; so whoever wants to access the city, should do so through its gate.” Imam Ali followed and implemented Prophet Muhammad’s teachings and policies in every aspect of governance, morality and conduct. Editors.

[For a more detailed biography of Imam Ali, and to better appreciate the statements given below, it is strongly recommended to see endnote #1 in the endnotes section beginning on page 243.]

136: After Allah’s Messenger, the Commander of the Faithful, Imam Ali ibn Abi Talib, peace be upon them, is the greatest sign of Almighty Allah, and he is matched by no other sign.

137: The obligation of obedience to amir al-mo’mineen (Commander of the Faithful), Imam Ali ibn Abi Talib and his pure and chosen sons was revealed by Almighty Allah, and afterwards the Prophet, peace be upon him and his holy family, departed this world.

138: The point that attracts attention in the holy verse [It is on this day that I perfected your religion for you, completed My Grace and Favour upon you, and have chosen for you Islam as your religion][36] is that Almighty Allah linked the completion of His favour and grace upon creation to the issue of wilayah [authority and leadership] of the Commander of the Faithful, Imam Ali ibn Abu Talib, peace be upon him. Just as the realisation of the perfection of the religion [of Islam] is linked to the wilayah, the completion of favour is also declared by Allah’s Messenger, peace be upon him and his holy family. By [Allah’s] favour it is meant all benefits and blessings - the manifest and the hidden - such as justice, equality, unity, brotherhood, knowledge, ethics, mental and spiritual tranquillity, freedom, sense of security; in a nutshell, all kinds of comfort and happiness.

139: The Islam of the Commander of the Faithful, Imam Ali, peace be upon him, is the authentic Islam; in other words, it is the Islam in words and in practice, and it is not Islam in name only.

140: It is due to his compassion upon creation that the Commander of the Faithful, Imam Ali, peace be upon him, gave his food - and so did his wife Lady Fatima and his young sons Hasan and Husayn, peace be upon them - to the captive, orphan, and pauper - on three consecutive days, and persevered with hunger as they did not have any food other than the bread they gave away to the needy on each day.[37]

141: If one were to be informed of one’s time of death, and one was sure of the reliability of this information, most people would be sad about losing their lives, wealth and family. But when the Commander of the Faithful, Imam Ali, peace be upon him, was informed of his death by Allah’s Messenger, peace be upon him and his holy family, he did not express sorrow or sadness, nor did he concern himself with anything; except one issue, and that was the soundness and perfection of his faith in his religion.

142: The Prophet, peace be upon him and his holy family, informed the Commander of the Faithful, Imam Ali of the wronging and injustice that would befall him (after the Prophet’s death). The Imam was of a great and strong character, both in terms of knowledge and understanding as well as physique, and under the influence of one’s desire to respond, a strong individual would, normally, aim for revenge, and his desire as such would make him forget his religion, and he would be subject to the temptation of revenge. But we see Amir al-Mo’mineen, Imam Ali, peace be upon him, choose silence for the sake of the interest of his religion.

Ghadir

143: Ghadir is the embodiment of all the sacrifices of the Holy Messenger, peace be upon him and his holy family, and it is the depository for the teachings and etiquettes which Almighty Allah revealed to His Trusted Messenger.

144: Ghadir is the garden of virtues, morality, merits and all the good traits - rather it is all the noble values.

145: All civilised and spiritual developments are completely indebted to Ghadir.

146: Ghadir is the most important factor for the preservation of Islam.

147: The denial of Ghadir is equal to the denial of all sublime Islamic values that have spread throughout the Muslim land.

148: The belief that does not scoop up from the fountainhead of Ghadir is of no value.

149: The essence and spirit of Ghadir means that the teachings of Amir al-Mo’mineen, peace be upon him, are fit for the prosperity of all humanity.

150: Eid al-Ghadir is not the day of amir al-mo’mineen, Imam Ali; rather it is the day of the Holy Prophet, peace be upon him and his holy family. In fact it should be said that it is the day of Almighty Allah. Indeed, Almighty Allah revealed the rulings and obligatory duties one after another until they were sealed with the ruling on wilayah. This is because when the declaration of this commandment was made, Almighty Allah revealed the Qur’anic verse [It is on this day that I perfected your religion for you, completed My Grace and Favour upon you, and have chosen for you Islam as your religion][38] , and the people understood that after the Messenger they are obliged to follow and obey Commander of the Faithful, Imam Ali ibn Abu Talib, and his pure and chosen sons, peace be upon them.

151: Wherever there is a mention of favours and blessings in the Holy Qur’an, they were meant to be the blessings mankind receives in this world. Thus there is a direct link between the authority (wilayah) of Amir al-Mo’mineen, Imam Ali ibn Abu Talib, peace be upon him, and the attainment of worldly benefits and blessings.[39] One of the important and fundamental prerequisites that enable us to attain the social order of freedom and development based on the principles of justice, ethics, and the sovereignty of values and human moral values is to comply with whatever Allah’s Messenger conveyed on the Day of Ghadir. In other words, to accept the authority (wilayah) of Commander of the Faithful, Imam Ali, peace be upon him, in practice.

152: Upholding and adhering to the authority (wilayah) of amir al-mo’mineen, Imam Ali, peace be upon him, has a natural/physical (takwini) effect; it brings about abundance in blessings and goodness upon the people - from the heavens and the earth.

153: The glory and magnificence of Ghadir are being manifested ever more, and the light of the values of the sublime teachings that it embodies radiate day after day; [they are] the values that Imam Ali practiced [during his reign], which ensure a healthy balance between the spiritual, intellectual, material and moral requirements of mankind. Thus prosperity for all is achieved; individuals and groups, the rulers and the ruled.

154: The school of Ghadir has vast and deep principles to a degree that no one is able to encompass all of them or comprehend their essence, save what little can be acquired from its abundance.

155: According to the Ghadir culture, the taking of the husk of a barley grain constitutes a sin, let alone killing people on grounds of suspicion. On the other hand, the Umayyad and the Abbasid used to persecute people on the mere suspicion of their love for Imam Ali, peace be upon him, and intellectual opponents used to be crushed for the slightest suspicion.

156: Amongst the blessings of Ghadir is for us to be able to appreciate the compassion of Imam Ali and his chosen sons whom Allah’s Messenger, peace be upon him and his holy family, appointed to succeed him. The divine mercy upon creation is manifested in them, and they are the embodiment of Allah’s beautiful names.

157: In order to know the nature and volume of responsibility Ghadir places upon our shoulders, we must first ask ourselves: how far has the contemporary world come to learn about Ghadir and explore its deep secrets? And, if the world is ignorant of Ghadir, who bears responsibility for that? And what is the nature of responsibility we must undertake vis-à-vis Ghadir towards Muslim communities?

158: In general, the current generation does not have a clear and correct picture of Ghadir, and the responsibility for that falls upon our shoulders to begin with. If we had fulfilled our obligation in explaining and making clear the idea and teachings of Ghadir to the people, the situation would have been far better than it is now.

159: It is our obligation to make clear to the world that Ghadir means the realisation of wellbeing and expanding its scope, in order to attain progress and advancement in developing human societies. It also means equality between those who control the economy and wealth and the rest of the community, and to eliminate the culture of gangs and parasites.

160: According to the culture of Ghadir, those in charge of the economy are the trustworthy ones in whose hands are the lifeline of civil society.

161: Ghadir … means the covenant between those in charge [i.e. the rulers] and Almighty Allah, who imposes upon them that they make the level of their lifestyle like that of the lowest of the individuals in society, and that they [the rulers] copy them in clothing, eating, housing, welfare, and suchlike.

162: We emphasise on the grave responsibility that has been placed on our shoulders vis-à-vis Ghadir, and on the necessity of adhering to it throughout.

163: One of the most important of responsibilities during the current time is the dissemination of the message and values of Ghadir, and to invite the people to benefit from this divine gift. Otherwise, there is not the slightest hope in lifting the tyranny of the despots from the oppressed in a bid to rescue humanity from this dire situation, and for humanity to reach the shore of security, welfare, justice, and freedom.

164: When we talk about Ghadir, the talk is about the meanings it carries, which manifest the awesome spirit of the Commander of the Faithful, Ali ibn Abu Talib, peace be upon them.

165: We ask: whether there will ever be a just ruler who would follow the footsteps of Imam Ali, peace be upon him, who used to live at a lower level than even the poorest citizen in his country.

166: If Ghadir only ruled the Ummah for the duration of thirty years of Imam Ali’s life[40] after the Prophet, peace be upon him and his holy family, we would have enjoyed its blessings even today, and would not have witnessed all the ordeals and tribulations from that time until today, and until the reappearance of the saviour of humanity, the Awaited Imam Mahdi, may Allah hasten his reappearance.

167: If Imam Ali, peace be upon him, had ruled and Ghadir had materialised, the people would have“eaten from above their heads and beneath their feet” - as the saying goes - in opulence and comfort until the day of resurrection.

168: If Imam Ali, peace be upon him, had been allowed to rule as the Prophet had instructed, and Ghadir had materialised, there would not have been a single pauper, sick, or prisoner in the entire world today, nor would a single drop of blood have been shed unjustly, nor would a married couple engage in dispute, nor a bond of kinship be severed, …

169: The notions that are included in Ghadir are not found in the two Eids of Fitr and Adha or other Eids in Islam. Compare between all the Islamic Eids, including the Jum‘ah, and Eid al-Ghadir, and you would see that history confirms that it is greatest of all Eids.

170: The battles that Imam Ali, peace be upon him, fought would not have taken place if Ghadir had materialised as wanted by Almighty Allah and His Messenger but the battles were imposed on the Imam, peace be upon him, by those who were enabled by the preceding ones and who were not pleased by the materialisation of Ghadir. Thus we were made to witness - over the course of history - wars, destruction, oppression, corruption, and ravishment of sanctities, such that today we witness wars, explosions, killings, violence, in almost all parts of the world; one kills another, one wrongs another, abduction, genocide, and destruction everywhere. This is what our authority Lady Fatima al-Zahra’, peace be upon her, warned against when she said,“then milk it (i.e. the coup d'état, but you will get not what you wish for, rather) you would only get fresh blood (i.e. continuous bloodshed and turmoil) and bitter deadly poison.” [41]

171: The world does not know the truth about Ghadir, because it has been ignored, and thus humanity has been deprived of benefiting from its values and rewards, and even some Muslims have not benefited from Imam Ali, peace be upon him, and have thus strayed from his teachings. What is then the responsibility of people like us who have some knowledge about the greatness of Ghadir and have recognised the loss and damage done to humanity as a result of concealment of Ghadir?

In other words, how can we revive the Ghadir?

After Allah’s Messenger

172: The Commander of the Faithful (Amir al-Mo’mineen), Imam Ali, peace be upon him, refused [to bow to tyranny and injustice and go against the teachings of Allah and His Messenger] and preferred for the leadership [that was bestowed upon him by the prophet] to slip through his fingers, and lose out on the world and let everyone turn against him, but he would not let go of his values and principles.

173: If Imam Ali ibn Abu Talib, peace be upon them, had not been prevented from office, and was allowed to rule the nation right away for the thirty years he lived after Allah’s Messenger, peace be upon him and his holy family, his government would have been a precise continuation of the government of the Prophet with one exception in that he was not a prophet; as the Prophet himself informed of that.

His Government

174: One of the attributes of Imam Ali, peace be upon him, especially during his reign as a ruler, was his compassion and sympathy with the people, and his compassion and sympathy with the poorest of the people manifested through his conduct.[42]

175: Imam Ali, peace be upon him, never built himself a building, nor did he ever live in a spacious palace, rather he persevered with all the difficulties and pains so that there would not be an individual in the remotest part of his country suffering from poverty - not being able to find one course of meal to allay his hunger.

176: Assuming that there may be individuals in remote parts of his country who may go hungry, Imam Ali, peace be upon him, did not sleep on a full stomach, and he denied himself even the average food, clothing, housing, and other means of normal life.

177: By his stated policy of“being satisfied with his two ragged pieces of cloth and two round pieces of bread” , Imam Ali, peace be upon him, wanted to realise two objectives:

To distance all rumours from him, as an Islamic ruler, and deprive his foes - who stubbornly denied all his qualities and virtues - of the opportunity to condemn him.

To remind the Muslim rulers of their grave responsibility towards their people’s sufferings and poverty, and the necessity of establishing and upholding justice, sympathising and sharing with their hardship and difficulties, and the endeavour to ensure and facilitate welfare, and a dignified life for them.

178: The mere probability of there being hungry individuals in the furthest points of the Islamic country is considered, in the dictionary of Imam Ali, peace be upon him, a responsibility of dire consequences. Thus he emphasises on the rulers that it is necessary that they make their living style and level the same as that of the land’s poorest possible, and to share with them life’s hardships.

179: Commander of the Faithful, Imam Ali, peace be upon him, observed justice with citizens, by dividing the wealth of the state equally amongst the nation, but when it comes to himself, he was altruistic and ascetic with all worldly matters.

180: In the field of economy and welfare security for the minorities, Amir al-Mo’mineen, Imam Ali, peace be upon him, would not abandon even one individual from amongst the people-of-the-book [Jews and Christians] who could not fend for himself, and the Imam would ensure to secure his means of living.

181: Within less than five years of his reign, Commander of the Faithful, Imam Ali ibn Abu Talib, peace be upon them, took the country to a state that even one poor person was not known to exist in the farthest limits of the capital, to the extent that the sighting of even a non-Muslim beggar was an abnormal phenomenon.

182: During Imam Ali’s reign, which was four years and a few months, one particular event took place, that history or other sources never reported something similar occurring again during his reign.

The report states: One day the Commander of the Faithful, peace be upon him, was walking through the streets of Kufah when he saw someone begging. In astonishment, the Imam, peace be upon him, said“What is this?!!” An individual, who did not seem to know the reality of Islam, responded justifyingly by saying,“Oh he is a Christian… he is old and frail, and not able to earn a living, so he is begging!!” Perhaps the respondent thought that things would be different for the Commander of the Faithful, peace be upon him, if the beggar was a non-Muslim, while under Islamic Law it does not make any difference in this respect. Imam Amir al-Mo’mineen, peace be upon him, reproached his companions after seeing that Christian in that state, saying,“You used him until he grew old and frail, and now you deny him his right and abandon him!! Pay for his living expenses from bayt al-mal (i.e. the public treasury).”

183: During his reign, Commander of the Faithful, Imam Ali ibn Abu Talib, peace be upon them, brought equality before the Islamic judiciary between the supreme leader and the ordinary individual from the minorities.

184: Commander of the Faithful Imam Ali ibn Abu Talib, peace be upon them, was the first to allow demonstrations against himself and give them their demands, even though the demand was false in itself [from the Islamic viewpoint].[43]

185: Imam Ali ibn Abu Talib, peace be upon them, gave all forms of freedoms to the people in an era when the entire world lived under the rule of despotism and authoritarianism. The Imam was the leader of the greatest state which is unparalleled even today from the viewpoint of strength and size; since the Imam used rule over the equivalent of fifty of today’s countries.

186: There may be a government in the world today which rules over a billion people such as China but it is not the most powerful. And there may be a government which rules a powerful country such as the USA but it does not rule over the greatest number of people. However, Imam Ali, peace be upon him, used to govern the greatest stretch of land, and the greatest number of people, while the Islamic government was the most powerful then. So the Imam did not lack any power, and it would have been for him to say“No” to the opposition; but he did not. He practically announced to the world that [there is no coercion in religion].[44]

187: The Commander of the Faithful Imam Ali, peace be upon him, used to respond to those who sought to fight him by advising them and exhorting them as much as possible, and he used to endeavour to avoid combat and bloodshed; whether through individual counsel or group preaching. But if the other party opted for battle, Imam Ali, peace be upon him, would resort to defensive measures and no more. As soon as the enemy withdraws or is defeated, the Imam would desist from pursuing them, and he would not seek revenge from them. Indeed Imam Ali, peace be upon him, never pre-empted any battle with anyone, and this is evident in the history of the Commander of the Faithful Imam Ali, peace be upon him.

188: Imam Ali, peace be upon him, never initiated any war pre-emptively - all his combats were imposed on him, the first of which became known as the battle of the Camel.

189: In the battle of Siffeen, Imam Ali’s opponents [amongst his own s ide] used to shout their slogans in the face of Imam Ali, the Commander of the Faithful and the leader of the Muslim nation, but despite that the Imam did not prevent his opponents from expressing their opinions!... Where do you find freedom such as this? Do you find such freedom even with those who zealously call for freedom in this day and age which is known as the era of freedoms?

190: Those who revolted and fought against the Commander of the Faithful Imam Ali, peace be upon him, are the true hypocrites in reality, but the Imam’s policy, which is that of the Prophet and of Islam, and their teachings in governance, is not to use the sword of threat and fear. Therefore, the opponents to the rule [of Imam Ali] are not called hypocrites, even though they are truly hypocrites. Thus, in order to manage the government, observe the principle of competing priorities, and show consideration for the state of the nation, and for the adversaries too, the Imam forbade that they be called hypocrites.

191: As part of his justice and mercy to them, when the war ended in the cases of each of the battles of the Camel, Siffeen, and Nahrawan, the Commander of the Faithful Imam Ali, peace be upon him, did not pursue or prosecute those who instigated sedition, and campaigned and waged war against him, even though he became victorious over them and had control over them.

192: Imam Ali, peace be upon him, did not keep even one captive from adversaries, he did not confiscate nor did he allow his companions to confiscate anything from their wealth and properties, even if it were cheap or worthless.

193: During his reign, the Commander of the Faithful Imam Ali, peace be upon him, did not allow the welfare grants to those who waged war against him to be cut after they were defeated in the battlefield. Rather, the Imam, peace be upon him, even forbade anyone calling them hypocrites, even though they indeed were the most manifest examples of hypocrisy.

194: As part of his compassion to creation, the Commander of the Faithful Imam Ali, peace be upon him, instructed, while on his deathbed, for some of the milk he was being treated with to be given to his assassin Ibn Muljam. The Imam also instructed that he should not be denied his right even as far as suitable food, drink, and clothing for him. Rather he asked for Ibn Muljam to be forgiven, saying“If I forgive, then forgiveness is closeness for me [to the Almighty] and for you it is a good deed, so forgive. Do you not like Allah to forgive you?”

The Commander of the Faithful

Introduction

On divine instructions, Prophet Muhammad formally and publically appointed Imam Ali as his successor to lead the nation after him. That took place on the day of Ghadir Khumm. Reports state that there were some 120,000 people present on the day, and that the Prophet instructed them to pledge allegiance to Imam Ali as his successor and the leader of the Muslim nation after him. Also on that day, on instructions from the Almighty, the Prophet exclusively awarded Imam Ali the title Amir al-Mo’mineen or The Commander of the Faithful. The Prophet said no one has the right to this title other than Ali. Throughout his mission the Prophet used to state that the divinely-appointed successors after him are twelve in number. The first of these successors or imams is Imam Ali and the twelfth is Imam Mahdi. Prophet Muhammad used to say,“Ali is to me like Aron was to Moses” . He also used to say“I am the city of knowledge and Ali is its gate; so whoever wants to access the city, should do so through its gate.” Imam Ali followed and implemented Prophet Muhammad’s teachings and policies in every aspect of governance, morality and conduct. Editors.

[For a more detailed biography of Imam Ali, and to better appreciate the statements given below, it is strongly recommended to see endnote #1 in the endnotes section beginning on page 243.]

136: After Allah’s Messenger, the Commander of the Faithful, Imam Ali ibn Abi Talib, peace be upon them, is the greatest sign of Almighty Allah, and he is matched by no other sign.

137: The obligation of obedience to amir al-mo’mineen (Commander of the Faithful), Imam Ali ibn Abi Talib and his pure and chosen sons was revealed by Almighty Allah, and afterwards the Prophet, peace be upon him and his holy family, departed this world.

138: The point that attracts attention in the holy verse [It is on this day that I perfected your religion for you, completed My Grace and Favour upon you, and have chosen for you Islam as your religion][36] is that Almighty Allah linked the completion of His favour and grace upon creation to the issue of wilayah [authority and leadership] of the Commander of the Faithful, Imam Ali ibn Abu Talib, peace be upon him. Just as the realisation of the perfection of the religion [of Islam] is linked to the wilayah, the completion of favour is also declared by Allah’s Messenger, peace be upon him and his holy family. By [Allah’s] favour it is meant all benefits and blessings - the manifest and the hidden - such as justice, equality, unity, brotherhood, knowledge, ethics, mental and spiritual tranquillity, freedom, sense of security; in a nutshell, all kinds of comfort and happiness.

139: The Islam of the Commander of the Faithful, Imam Ali, peace be upon him, is the authentic Islam; in other words, it is the Islam in words and in practice, and it is not Islam in name only.

140: It is due to his compassion upon creation that the Commander of the Faithful, Imam Ali, peace be upon him, gave his food - and so did his wife Lady Fatima and his young sons Hasan and Husayn, peace be upon them - to the captive, orphan, and pauper - on three consecutive days, and persevered with hunger as they did not have any food other than the bread they gave away to the needy on each day.[37]

141: If one were to be informed of one’s time of death, and one was sure of the reliability of this information, most people would be sad about losing their lives, wealth and family. But when the Commander of the Faithful, Imam Ali, peace be upon him, was informed of his death by Allah’s Messenger, peace be upon him and his holy family, he did not express sorrow or sadness, nor did he concern himself with anything; except one issue, and that was the soundness and perfection of his faith in his religion.

142: The Prophet, peace be upon him and his holy family, informed the Commander of the Faithful, Imam Ali of the wronging and injustice that would befall him (after the Prophet’s death). The Imam was of a great and strong character, both in terms of knowledge and understanding as well as physique, and under the influence of one’s desire to respond, a strong individual would, normally, aim for revenge, and his desire as such would make him forget his religion, and he would be subject to the temptation of revenge. But we see Amir al-Mo’mineen, Imam Ali, peace be upon him, choose silence for the sake of the interest of his religion.

Ghadir

143: Ghadir is the embodiment of all the sacrifices of the Holy Messenger, peace be upon him and his holy family, and it is the depository for the teachings and etiquettes which Almighty Allah revealed to His Trusted Messenger.

144: Ghadir is the garden of virtues, morality, merits and all the good traits - rather it is all the noble values.

145: All civilised and spiritual developments are completely indebted to Ghadir.

146: Ghadir is the most important factor for the preservation of Islam.

147: The denial of Ghadir is equal to the denial of all sublime Islamic values that have spread throughout the Muslim land.

148: The belief that does not scoop up from the fountainhead of Ghadir is of no value.

149: The essence and spirit of Ghadir means that the teachings of Amir al-Mo’mineen, peace be upon him, are fit for the prosperity of all humanity.

150: Eid al-Ghadir is not the day of amir al-mo’mineen, Imam Ali; rather it is the day of the Holy Prophet, peace be upon him and his holy family. In fact it should be said that it is the day of Almighty Allah. Indeed, Almighty Allah revealed the rulings and obligatory duties one after another until they were sealed with the ruling on wilayah. This is because when the declaration of this commandment was made, Almighty Allah revealed the Qur’anic verse [It is on this day that I perfected your religion for you, completed My Grace and Favour upon you, and have chosen for you Islam as your religion][38] , and the people understood that after the Messenger they are obliged to follow and obey Commander of the Faithful, Imam Ali ibn Abu Talib, and his pure and chosen sons, peace be upon them.

151: Wherever there is a mention of favours and blessings in the Holy Qur’an, they were meant to be the blessings mankind receives in this world. Thus there is a direct link between the authority (wilayah) of Amir al-Mo’mineen, Imam Ali ibn Abu Talib, peace be upon him, and the attainment of worldly benefits and blessings.[39] One of the important and fundamental prerequisites that enable us to attain the social order of freedom and development based on the principles of justice, ethics, and the sovereignty of values and human moral values is to comply with whatever Allah’s Messenger conveyed on the Day of Ghadir. In other words, to accept the authority (wilayah) of Commander of the Faithful, Imam Ali, peace be upon him, in practice.

152: Upholding and adhering to the authority (wilayah) of amir al-mo’mineen, Imam Ali, peace be upon him, has a natural/physical (takwini) effect; it brings about abundance in blessings and goodness upon the people - from the heavens and the earth.

153: The glory and magnificence of Ghadir are being manifested ever more, and the light of the values of the sublime teachings that it embodies radiate day after day; [they are] the values that Imam Ali practiced [during his reign], which ensure a healthy balance between the spiritual, intellectual, material and moral requirements of mankind. Thus prosperity for all is achieved; individuals and groups, the rulers and the ruled.

154: The school of Ghadir has vast and deep principles to a degree that no one is able to encompass all of them or comprehend their essence, save what little can be acquired from its abundance.

155: According to the Ghadir culture, the taking of the husk of a barley grain constitutes a sin, let alone killing people on grounds of suspicion. On the other hand, the Umayyad and the Abbasid used to persecute people on the mere suspicion of their love for Imam Ali, peace be upon him, and intellectual opponents used to be crushed for the slightest suspicion.

156: Amongst the blessings of Ghadir is for us to be able to appreciate the compassion of Imam Ali and his chosen sons whom Allah’s Messenger, peace be upon him and his holy family, appointed to succeed him. The divine mercy upon creation is manifested in them, and they are the embodiment of Allah’s beautiful names.

157: In order to know the nature and volume of responsibility Ghadir places upon our shoulders, we must first ask ourselves: how far has the contemporary world come to learn about Ghadir and explore its deep secrets? And, if the world is ignorant of Ghadir, who bears responsibility for that? And what is the nature of responsibility we must undertake vis-à-vis Ghadir towards Muslim communities?

158: In general, the current generation does not have a clear and correct picture of Ghadir, and the responsibility for that falls upon our shoulders to begin with. If we had fulfilled our obligation in explaining and making clear the idea and teachings of Ghadir to the people, the situation would have been far better than it is now.

159: It is our obligation to make clear to the world that Ghadir means the realisation of wellbeing and expanding its scope, in order to attain progress and advancement in developing human societies. It also means equality between those who control the economy and wealth and the rest of the community, and to eliminate the culture of gangs and parasites.

160: According to the culture of Ghadir, those in charge of the economy are the trustworthy ones in whose hands are the lifeline of civil society.

161: Ghadir … means the covenant between those in charge [i.e. the rulers] and Almighty Allah, who imposes upon them that they make the level of their lifestyle like that of the lowest of the individuals in society, and that they [the rulers] copy them in clothing, eating, housing, welfare, and suchlike.

162: We emphasise on the grave responsibility that has been placed on our shoulders vis-à-vis Ghadir, and on the necessity of adhering to it throughout.

163: One of the most important of responsibilities during the current time is the dissemination of the message and values of Ghadir, and to invite the people to benefit from this divine gift. Otherwise, there is not the slightest hope in lifting the tyranny of the despots from the oppressed in a bid to rescue humanity from this dire situation, and for humanity to reach the shore of security, welfare, justice, and freedom.

164: When we talk about Ghadir, the talk is about the meanings it carries, which manifest the awesome spirit of the Commander of the Faithful, Ali ibn Abu Talib, peace be upon them.

165: We ask: whether there will ever be a just ruler who would follow the footsteps of Imam Ali, peace be upon him, who used to live at a lower level than even the poorest citizen in his country.

166: If Ghadir only ruled the Ummah for the duration of thirty years of Imam Ali’s life[40] after the Prophet, peace be upon him and his holy family, we would have enjoyed its blessings even today, and would not have witnessed all the ordeals and tribulations from that time until today, and until the reappearance of the saviour of humanity, the Awaited Imam Mahdi, may Allah hasten his reappearance.

167: If Imam Ali, peace be upon him, had ruled and Ghadir had materialised, the people would have“eaten from above their heads and beneath their feet” - as the saying goes - in opulence and comfort until the day of resurrection.

168: If Imam Ali, peace be upon him, had been allowed to rule as the Prophet had instructed, and Ghadir had materialised, there would not have been a single pauper, sick, or prisoner in the entire world today, nor would a single drop of blood have been shed unjustly, nor would a married couple engage in dispute, nor a bond of kinship be severed, …

169: The notions that are included in Ghadir are not found in the two Eids of Fitr and Adha or other Eids in Islam. Compare between all the Islamic Eids, including the Jum‘ah, and Eid al-Ghadir, and you would see that history confirms that it is greatest of all Eids.

170: The battles that Imam Ali, peace be upon him, fought would not have taken place if Ghadir had materialised as wanted by Almighty Allah and His Messenger but the battles were imposed on the Imam, peace be upon him, by those who were enabled by the preceding ones and who were not pleased by the materialisation of Ghadir. Thus we were made to witness - over the course of history - wars, destruction, oppression, corruption, and ravishment of sanctities, such that today we witness wars, explosions, killings, violence, in almost all parts of the world; one kills another, one wrongs another, abduction, genocide, and destruction everywhere. This is what our authority Lady Fatima al-Zahra’, peace be upon her, warned against when she said,“then milk it (i.e. the coup d'état, but you will get not what you wish for, rather) you would only get fresh blood (i.e. continuous bloodshed and turmoil) and bitter deadly poison.” [41]

171: The world does not know the truth about Ghadir, because it has been ignored, and thus humanity has been deprived of benefiting from its values and rewards, and even some Muslims have not benefited from Imam Ali, peace be upon him, and have thus strayed from his teachings. What is then the responsibility of people like us who have some knowledge about the greatness of Ghadir and have recognised the loss and damage done to humanity as a result of concealment of Ghadir?

In other words, how can we revive the Ghadir?

After Allah’s Messenger

172: The Commander of the Faithful (Amir al-Mo’mineen), Imam Ali, peace be upon him, refused [to bow to tyranny and injustice and go against the teachings of Allah and His Messenger] and preferred for the leadership [that was bestowed upon him by the prophet] to slip through his fingers, and lose out on the world and let everyone turn against him, but he would not let go of his values and principles.

173: If Imam Ali ibn Abu Talib, peace be upon them, had not been prevented from office, and was allowed to rule the nation right away for the thirty years he lived after Allah’s Messenger, peace be upon him and his holy family, his government would have been a precise continuation of the government of the Prophet with one exception in that he was not a prophet; as the Prophet himself informed of that.

His Government

174: One of the attributes of Imam Ali, peace be upon him, especially during his reign as a ruler, was his compassion and sympathy with the people, and his compassion and sympathy with the poorest of the people manifested through his conduct.[42]

175: Imam Ali, peace be upon him, never built himself a building, nor did he ever live in a spacious palace, rather he persevered with all the difficulties and pains so that there would not be an individual in the remotest part of his country suffering from poverty - not being able to find one course of meal to allay his hunger.

176: Assuming that there may be individuals in remote parts of his country who may go hungry, Imam Ali, peace be upon him, did not sleep on a full stomach, and he denied himself even the average food, clothing, housing, and other means of normal life.

177: By his stated policy of“being satisfied with his two ragged pieces of cloth and two round pieces of bread” , Imam Ali, peace be upon him, wanted to realise two objectives:

To distance all rumours from him, as an Islamic ruler, and deprive his foes - who stubbornly denied all his qualities and virtues - of the opportunity to condemn him.

To remind the Muslim rulers of their grave responsibility towards their people’s sufferings and poverty, and the necessity of establishing and upholding justice, sympathising and sharing with their hardship and difficulties, and the endeavour to ensure and facilitate welfare, and a dignified life for them.

178: The mere probability of there being hungry individuals in the furthest points of the Islamic country is considered, in the dictionary of Imam Ali, peace be upon him, a responsibility of dire consequences. Thus he emphasises on the rulers that it is necessary that they make their living style and level the same as that of the land’s poorest possible, and to share with them life’s hardships.

179: Commander of the Faithful, Imam Ali, peace be upon him, observed justice with citizens, by dividing the wealth of the state equally amongst the nation, but when it comes to himself, he was altruistic and ascetic with all worldly matters.

180: In the field of economy and welfare security for the minorities, Amir al-Mo’mineen, Imam Ali, peace be upon him, would not abandon even one individual from amongst the people-of-the-book [Jews and Christians] who could not fend for himself, and the Imam would ensure to secure his means of living.

181: Within less than five years of his reign, Commander of the Faithful, Imam Ali ibn Abu Talib, peace be upon them, took the country to a state that even one poor person was not known to exist in the farthest limits of the capital, to the extent that the sighting of even a non-Muslim beggar was an abnormal phenomenon.

182: During Imam Ali’s reign, which was four years and a few months, one particular event took place, that history or other sources never reported something similar occurring again during his reign.

The report states: One day the Commander of the Faithful, peace be upon him, was walking through the streets of Kufah when he saw someone begging. In astonishment, the Imam, peace be upon him, said“What is this?!!” An individual, who did not seem to know the reality of Islam, responded justifyingly by saying,“Oh he is a Christian… he is old and frail, and not able to earn a living, so he is begging!!” Perhaps the respondent thought that things would be different for the Commander of the Faithful, peace be upon him, if the beggar was a non-Muslim, while under Islamic Law it does not make any difference in this respect. Imam Amir al-Mo’mineen, peace be upon him, reproached his companions after seeing that Christian in that state, saying,“You used him until he grew old and frail, and now you deny him his right and abandon him!! Pay for his living expenses from bayt al-mal (i.e. the public treasury).”

183: During his reign, Commander of the Faithful, Imam Ali ibn Abu Talib, peace be upon them, brought equality before the Islamic judiciary between the supreme leader and the ordinary individual from the minorities.

184: Commander of the Faithful Imam Ali ibn Abu Talib, peace be upon them, was the first to allow demonstrations against himself and give them their demands, even though the demand was false in itself [from the Islamic viewpoint].[43]

185: Imam Ali ibn Abu Talib, peace be upon them, gave all forms of freedoms to the people in an era when the entire world lived under the rule of despotism and authoritarianism. The Imam was the leader of the greatest state which is unparalleled even today from the viewpoint of strength and size; since the Imam used rule over the equivalent of fifty of today’s countries.

186: There may be a government in the world today which rules over a billion people such as China but it is not the most powerful. And there may be a government which rules a powerful country such as the USA but it does not rule over the greatest number of people. However, Imam Ali, peace be upon him, used to govern the greatest stretch of land, and the greatest number of people, while the Islamic government was the most powerful then. So the Imam did not lack any power, and it would have been for him to say“No” to the opposition; but he did not. He practically announced to the world that [there is no coercion in religion].[44]

187: The Commander of the Faithful Imam Ali, peace be upon him, used to respond to those who sought to fight him by advising them and exhorting them as much as possible, and he used to endeavour to avoid combat and bloodshed; whether through individual counsel or group preaching. But if the other party opted for battle, Imam Ali, peace be upon him, would resort to defensive measures and no more. As soon as the enemy withdraws or is defeated, the Imam would desist from pursuing them, and he would not seek revenge from them. Indeed Imam Ali, peace be upon him, never pre-empted any battle with anyone, and this is evident in the history of the Commander of the Faithful Imam Ali, peace be upon him.

188: Imam Ali, peace be upon him, never initiated any war pre-emptively - all his combats were imposed on him, the first of which became known as the battle of the Camel.

189: In the battle of Siffeen, Imam Ali’s opponents [amongst his own s ide] used to shout their slogans in the face of Imam Ali, the Commander of the Faithful and the leader of the Muslim nation, but despite that the Imam did not prevent his opponents from expressing their opinions!... Where do you find freedom such as this? Do you find such freedom even with those who zealously call for freedom in this day and age which is known as the era of freedoms?

190: Those who revolted and fought against the Commander of the Faithful Imam Ali, peace be upon him, are the true hypocrites in reality, but the Imam’s policy, which is that of the Prophet and of Islam, and their teachings in governance, is not to use the sword of threat and fear. Therefore, the opponents to the rule [of Imam Ali] are not called hypocrites, even though they are truly hypocrites. Thus, in order to manage the government, observe the principle of competing priorities, and show consideration for the state of the nation, and for the adversaries too, the Imam forbade that they be called hypocrites.

191: As part of his justice and mercy to them, when the war ended in the cases of each of the battles of the Camel, Siffeen, and Nahrawan, the Commander of the Faithful Imam Ali, peace be upon him, did not pursue or prosecute those who instigated sedition, and campaigned and waged war against him, even though he became victorious over them and had control over them.

192: Imam Ali, peace be upon him, did not keep even one captive from adversaries, he did not confiscate nor did he allow his companions to confiscate anything from their wealth and properties, even if it were cheap or worthless.

193: During his reign, the Commander of the Faithful Imam Ali, peace be upon him, did not allow the welfare grants to those who waged war against him to be cut after they were defeated in the battlefield. Rather, the Imam, peace be upon him, even forbade anyone calling them hypocrites, even though they indeed were the most manifest examples of hypocrisy.

194: As part of his compassion to creation, the Commander of the Faithful Imam Ali, peace be upon him, instructed, while on his deathbed, for some of the milk he was being treated with to be given to his assassin Ibn Muljam. The Imam also instructed that he should not be denied his right even as far as suitable food, drink, and clothing for him. Rather he asked for Ibn Muljam to be forgiven, saying“If I forgive, then forgiveness is closeness for me [to the Almighty] and for you it is a good deed, so forgive. Do you not like Allah to forgive you?”