Sermon 68: I had intended to send

When Amir al-mu'minin appointed Muhammad ibn Abi Bakr1 Governor of Egypt and he was overpowered and killed, Amir al-mu'minin said:

ومن كلام له (عليه السلام)

لمّا قلد محمّد بن أبي بكر مصر فملكت عليه وقتل

I had intended to send Hashim ibn `Utbah to Egypt and had l done so he would not have made way for the opponents nor given them time (to get hold of him). This is without reproach to Muhammad ibn Abi Bakr as I loved him and had brought him up.

وَقَدْ أَرَدْتُ تَوْلِيَةَ مِصْرَ هَاشِمَ بْنَ عُتْبَةَ، وَلَوْ وَلَّيْتُهُ إِيَّاهَا لَما خَلَّى لَهُمُ الْعَرْصَةَ، وَلاَ أَنْهَزَهُمُ الْفُرْصَةَ، بَلاَ ذَمٍّ لِمحَمَّدِ بْنِ أَبي بَكْر، فَلَقَدْ كَانَ إِلَيَّ حَبِيباً، وَكَانَ لي رَبِيباً

Alternative Sources for Sermon 68

(1) Al-Thaqafi, al-Gharat;

(2) al-Tabari, Ta'rikh, VI, 63 (events of the year 36);

(3) al-Baladhuri, Ansab, II,404 .

Notes

1. Muhammad ibn Abi Bakr's mother was Asma' bint `Umays whom Amir al-mu'minin married after Abu Bakr's death. Consequently, Muhammad lived and was brought up under the care of Amir al-mu'minin and he imbibed his ways and manners. Amir al-mu'minin too loved him much and regarded him as his son, and used to say "Muhammad is my son from Abu Bakr." He was born in the journey for the last hajj (of the Prophet) and died as martyr in 38 A.H. at the age of twenty eight years.

On accession to the Caliphate Amir al-mu'minin had selected Qays ibn Sa`d ibn `Ubadah as the Governor of Egypt but circumstances so developed that he had to be removed and Muhammad ibn Abi Bakr had to be sent there as Governor. The policy of Qays there was that he did not want to take any serious step against the `Uthmani group but Muhammad's view was different. After the lapse of a month he sent them word that in case they did not obey him their existence there would be impossible. Upon this these people organised a front against him, and engaged themselves in secret wire-pullings, but became conspicuous soon. After arbitration they started creating trouble with the slogan of vengeance. This polluted the atmosphere of Egypt. When Amir al-mu'minin came to know these deteriorated conditions he gave the governorship of Egypt to Malik ibn al-Harith al-Ashtar and sent him off there in order that he might suppress insurgent elements and save the administration from getting worse, but he could not escape the evil designs of the Umayyads and was killed by poison while on his way. Thus, the governorship of Egypt remained with Muhammad ibn Abi Bakr.

On this side, the performance of `Amr ibn al-`As in connection with the Arbitration made Mu`awiyah recall his own promise. Consequently, he gave him six thousand combatants and set him off to attack Egypt. When Muhammad ibn Abi Bakr knew of the advancing force of the enemy he wrote to Amir al-mu'minin for help. Amir al-mu'minin replied that he would be soon collecting help for him but in the meantime he should mobilise his own forces. Muhammad mobilised four thousand men under his banner and divided them into two parts. He kept one part with himself and on the other he placed Kinanah ibn Bishr at-Tujibi in command and ordered him to go forward to check the enemy's advance. When they settled down in camp before the enemy various parties of the enemy began attacking them but they faced them with courage and valour. At last Mu`awiyah ibn Hudayj as-Sakuni al-Kindi made an assault with full force. These people did not turn away from the enemy's swords but faced them steadfastly and fell as martyrs in action. The effect of this defeat was that Muhammad ibn Abi Bakr's men got frightened and deserted him. Finding himself alone Muhammad fled away and sought refuge in a deserted place. The enemy however got news about him through someone and traced him out when he was dying with thirst. Muhammad asked for water but these cruel men refused and butchered him thirsty. Then they put his body in the belly of a dead ass and burnt it. Malik ibn Ka`b al-Arhabi had already left Kufah with two thousand men but before he could reach Egypt it had been occupied by the enemy.

Sermon 69: How long shall I accord to you the consideration

Admonishing his companions about careless behaviour Amir al-mu'minin said:

ومن كلام له (عليه السلام)

في ذمّ أصحابه

How long shall I accord you consideration that is accorded to camels with hollow hump, or to worn clothes which when stitched on one side give way on the other. Whenever a vanguard force of Syria (ash-Sham) hovers over you, everyone of you shuts his door and hides himself like the lizard in its hole or a badger it its den.

By Allah, he whom people like you support must suffer disgrace and he who throws arrows with your support is as if he throws arrows that are broken both at head and tail. By Allah, within the courtyard you are quite numerous but under the banner you are only a few.

Certainly, I know what can improve you and how your crookedness can be straightened. But I shall not improve your condition by marring myself. Allah may disgrace your faces and destroy you. You do not understand the right as you understand the wrong and do not crush the wrong as you crush the right.

كَمْ أُدَارِيكُمْ كَمَا تُدَارَى الْبِكَارُ الْعَمِدَةُ وَالثِّيَابُ الْمتَدَاعِيَةُ! كُلَّما حِيصَتْا مِنْ جَانِبٍ تَهَتَّكَتْ مِنْ آخَرَ، كُلَّما أَطَلَّ عَلَيْكُمْ مَنْسِرٌمِنْ مَنَاسِرِ أَهْلِ الشَّامِ أَغْلَقَ كُلُّ رَجُلٍ مِنْكُمْ بَابَهُ، وَانْجَحَرَانْجِحَارَ الضَّبَّةِ في جُحْرِهَا، وَالضَّبُعِ فِي وِجَارِهَا. الذَّلِيلُ وَاللهِ مَنْ نَصَرْتُمُوهُ! وَمَنْ رُمِيَ بِكُمْ فَقَدْ رُمِيَ بِأَفْوَقَ نَاصِلٍ

إِنَّكُمْ ـ وَاللهِ ـ لَكَثِيرٌ فِي الْبَاحَاتِ قَليِلٌ تَحْتَ الرَّايَاتِ، وَإِنِّي لَعَالِمٌ بِمَا يُصْلِحُكُمْ، وَيُقِيمُ أَوَدَكُمْ وَلكِنِّي واللهِ لاَ أَرى إِصْلاَحَكُمْ بَإِفْسَادِ نَفْسِي. أَضْرَعَ اللهُ خُدُودَكُمْ وَأَتْعَسَ جُدُودَكُمْ لاَ تَعْرِفُونَ الْحَقَّ كَمَعْرِفَتِكُمُ الْبَاطِلَ، وَلاَ تُبْطِلُونَ الْبَاطِلَ كَإِبطَالِكُمُ الْحَقَّ !

Alternative Sources for Sermon 69

(1) Al-Baladhuri, Ansab, II,438 ,458 ;

(2) al-Ya`qubi, Ta'rikh, II,184 ;

(3) al-Thaqafi, al-Gharat;

(4) al-Tabari, Ta'rikh,* VI,3444 ,3445 , chronicles of the year 39.

Sermon 70: I was sitting when sleep overtook me...

Spoken on the morning of the day when Amir al-mu'minin was fatally struck with sword.

وقال (عليه السلام)

في سُحرة اليوم الذي ضرب فيه

I was sitting when sleep overtook me. I saw the Prophet of Allah appear before me, and I said: "O Prophet of Allah! What crookedness and enmity I had to face from the people. "The Prophet of Allah said: "Invoke (Allah) evil upon them," but I said, "Allah may change them for me with better ones and change me for them with a worse one”.

مَلَكَتْنِي عَيْنِي وَأَنَا جَالِسٌ، فَسَنَحَ لي رَسُولُ اللهِ (صلى الله عليه وآله ( : يَا رَسُولَ اللهِ، مَاذَا لَقِيتُ مِنْ أُمَّتِكَ مِنَ الاْوَدِ وَاللَّدَدِ؟ فَقَالَ: «ادْعُ عَلَيْهِمْ»، فَقُلْتُ: أَبْدَلَنِي اللهُ بِهمْ خَيْراً لي مِنْهُمْ، وَأَبْدَلَهُمْ بِي شَرّاً لَهُمْ مِنِّي

as-Sayyid ar-Radi says: "al-awad" means crookedness and "al-ladad" means enmity, and this is the most eloquent expression.

يعني(عليه السلام) بالاود: الاعوجاج، وباللدد: الخصام. وهذا من أفصح الكلام

Alternative Sources for Sermon 70

(1) Ibn Sa`d, al-Tabaqat, III, 36;

(2) Abu al-Faraj, Maqatil, 16;

(3) Ibn `Abd Rabbih, al-`Iqd, II,298 ;

(4) al-Qali, Dhayl al-'Amali,190 ;

(5) Ibn Qutaybah, al-'Imamah, I,160 ;

(6) Muhammad ibn Habib, al-Mughtalin, on the authority of Abu `Abd al-Rahman al-Salami;

(7) Ibn `Abd al-Birr, al-'Isti`ab, III, 61;

(8) al-Mufid, al-'Irshad, 9;

(9) al-Murtada, Ghurar, IV, 78;

(10) al-Baladhuri, Ansab, II, 495.

Sermon 71: O people of Iraq

In condemnation of the people of Iraq

ومن كلام له (عليه السلام)

في ذم أَهل العراق

[وفيها يوبّخهم على ترك القتال، والنصر يكاد يتمّ، ثم تكذيبهم له [

Now then, O people1 of Iraq! You are like the pregnant woman who, on completion of the period of pregnancy delivers a dead child and her husband is also dead and her period of widowhood is long while only remote relation inherits her. By Allah, I did not come to you of my own accord. I came to you by force of circumstances. I have come to know that you say `Ali speaks lie. May Allah fight you! Against whom do I speak lie?

Whether against Allah? But I am the first to have believed in him. Whether against His Prophet? But I am the first who testified to him. Certainly not. By Allah it was a way of expression which you failed to appreciate, and you were not capable of it. Woe to you. I am giving out these measures of nice expression free of any cost. I wish there were vessels good enough to hold them.

Certainly, you will understand it after some time. (Qur'an, 38:88)

أَمَّا بَعْدُ يَا أَهْلَ الْعِرَاقِ، فَإِنَّمَا أَنْتُمْ كَالْمَرْأَةِ الْحَامِلِ، حَمَلَتْ فَلَمَّا أَتَمَّتْ أَمْلَصَتْ، وَمَاتَ قَيِّمُهَا، وَطَالَ تَأَيُّمُهَا، وَوَرِثَهَا أَبْعَدُهَا

أَمَا وَاللهِ مَا أَتَيْتُكُمُ اخْتِيَاراً، وَلكِنْ جَئْتُ إِلَيْكُمْ سَوْقاً، وَلَقَدْ بَلَغَنِي أَنَّكُمْ تَقُولُونَ: [عَليٌّ ] يَكْذِبُ، قَاتَلَكُمُ اللهُ! فَعَلَى مَنْ أَكْذِبُ؟ أَعَلَى اللهِ؟ فَأَنَا أَوَّلُ مَنْ آمَنَ بِهِ! أَمْ عَلَى نَبِيِّهِ؟ فَأَنَا أَوَّلُ مَنْ صَدَّقَهُ! كَلاَّ وَاللهِ، ولكِنَّهَا لَهْجَةٌ غِبْتُمْ عَنْهَا، وَلَمْ تَكُونُوا مِنْ أَهْلِهَا، وَيْلُ امِّهِ، كَيْلاً بِغَيْرِ ثَمَن! لَوْ كَانَ لَهُ وِعَاءٌ، ) وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِين (

Alternative Sources for Sermon 71

(1) Ibn Da`b, al-'Ikhtisas,155 ;

(2) al-Mufid, al-'Irshad,161 ;

(3) al-Tabarsi, al-'Ihtijaj, I,254 ;

(4) al-Kulayni, al-Kafi, II,236 ;

(5) Ibn Qutaybah, `Uyun, II,301 ;

(6) al-Mufid, al-Majalis,105 ;

(7) Sibt, Tadhkirah,137 .

Notes

1. When after Arbitration the Iraqis displayed lethargy and heartlessness in retaliating the continuous attacks of Mu`awiyah, Amir al-mu'minin delivered this sermon abusing and admonishing them. Herein he has referred to their being deceived at Siffin and has likened them to a woman who has five qualities:

i) Firstly, she is pregnant. This implies that these people had full capability to fight, and were not like a barren woman from whom nothing is expected

ii) Secondly, she has completed the period of pregnancy. That is they had passed over all difficult stages and had approached near the final goal of victory.

iii) Thirdly, she wilfully miscarries her child. That is after coming close to victory they came down to settlement and instead of achieving the coveted goal faced disappointment.

iv) Fourthly, her period of widowhood is long. That is they fell in such a state as though they had no protector or patron and they were roaming about without any ruler.

v) Fifthly, her successors would be distant persons. That is the people of Syria who had no relationship with them would occupy their properties.

Sermon 72: My God, the Spreader of the surfaces...

Herein Amir al-mu'minin tells people how to pronounce "as-salawat" (to invoke Divine blessing) on the Prophet.

ومن خطبة له (عليه السلام)

علّم فيها الناس الصلاة على رسول الله (صلى الله عليه وآله)

] وفيها بيان صفات الله سبحانه وصفة النبي والدعاء له [

My God, the Spreader of the surfaces (of earth) and Keeper (intact) of all skies, Creator of hearts on good and evil nature, send Thy choicest blessings and growing favours on Muhammad Thy servant and Thy Prophet who is the last of those who preceded (him) and an opener for what is closed, proclaimer of truth with truth, repulser of the forces of wrong and crusher of the onslaughts of misguidance.

As he was burdened (with responsibility of prophethood) so he bore it standing by Thy commands, advancing towards Thy will, without shrinking of steps of weakness of determination, listening to Thy revelation, preserving Thy testament, proceeding forward in the spreading of Thy commands till he lit fire for its seeker and lighted the path for the groper in the dark.

اللَّهُمَّ دَاحَيَ الْمَدْحُوَّاتِ، وَدَاعِمَ الْمَسْمُوكَاتِ، وَجَابِلَ الْقُلُوبِ عَلَى فِطْرَتِهَا: شَقِيِّهَا وَسَعِيدِهَا. اجْعَلْ شَرَائِفَ صَلَوَاتِكَ، وَنَوَامِيَ بَرَكَاتِكَ، عَلَى مُحَمَّد عَبْدِكَ وَرَسُولِكَ، الْخَاتمِ لِمَا سَبَقَ، وَالْفَاتِحِ لِمَا انْغَلَقَ، وَالْمُعْلِنِ الْحَقَّ بِالْحَقِّ، وَالدَّافِعِ جَيْشَاتِ الاْباطِيلِ، وَالدَّامِغِ صَوْلاَتِ الاْضَالِيلِ، كَمَا حُمِّلَ فَاضْطَلَعَ، قَائِماً بِأَمْرِكَ، مُسْتَوْفِزاً فِي مَرْضَاتِكَ، غَيْرَ نَاكِل عَنْ قُدُم، وَلاَ وَاه فِي عَزْمِ، وَاعِياً لِوَحْيِكَ، حَافِظاً لِعَهْدَكَ، مَاضِياً عَلَى نَفَاذِ أَمْرِكَ; حَتَّى أَوْرَى قَبَسَ الْقَابِسِ، وَأَضَاءَ الطَّرِيقَ لِلْخَابِطِ

Hearts achieved guidance through him after being ridden with troubles. He introduced clearly guiding signs and shining injunctions. He is Thy trusted trustee, the treasurer of Thy treasured knowledge, Thy witness on the Day of Judgement, Thy envoy of truth and Thy Messenger towards the people.

وَهُدِيَتْ بِهِ الْقُلُوبُ بَعْدَ خَوْضَاتِ الْفِتَنِ، وَأَقَامَ مُوضِحاتِ الاْعْلاَمِ، وَنَيِّرَاتِ الاْحْكَامِ، فَهُوَ أَمِينُكَ الْمَأْمُونُ، وَخَازِنُ عِلْمِكَ الْمخْزُونِ، وَشَهِيدُكَ يَوْمَ الدِّينِ، وَبَعِيثُكَ بِالْحَقِّ، وَرَسُولُكَ إِلَى الْخَلْقِ

My God prepare large place for him under Thy shade and award him multiplying good by Thy bounty. My God, give height to his construction above all other constructions, heighten his position with Thee, grant perfection to his effulgence and perfect for him his light. In reward for his discharging Thy prophetship, grant him that his testimony be admitted and his speech be liked for his speech is just, and his judgements are clear-cut. My God put us and him together in the pleasures of life, continuance of bounty, satisfaction of desires, enjoyment of pleasures. ease of living, peace of mind and gifts of honour.

اللَّهُمَّ افْسَحْ لَهُ مَفْسَحاً فِي ظِلِّكَ، وَاجْزِهِ مُضَاعَفَاتِ الْخَيْرِ مِنْ فَضْلِكَ اللَّهُمَّ أَعْلِ عَلَى بِنَاءِ الْبَانِينَ بِنَاءَهُ، وَأَكْرِمْ لَدَيْكَ مَنْزِلَتَهُ، وَأَتْمِمْ لَهُ نُورَهُ، وَاجْزِهِ مِنَ ابْتِعَاثِكَ لَهُ مَقبُولَ الشَّهَادَةِ، مَرْضِيَّ المَقالَةِ، ذا مَنْطِق عَدْل، وخُطّة فَصْل

اللَّهُمَّ اجْمَعْ بَيْنَنَا وَبَيْنَهُ فِي بَرْدِ الْعَيشِ، وَقَرَارِ النِّعْمَةِ، وَمُنَى الشَّهَوَاتِ، وَأَهْوَاءِ اللَّذَّاتِ، وَرَخَاءِ الدَّعَةِ وَمُنْتَهَى الْطُمَأْنِينَةِ، وَتُحَفِ الْكَرَامَةِ

Alternative Sources for Sermon 72

(1) Ibn Qutaybah, Gharib al-hadith, see Ibn Abi al-Hadid, IV,364 ;

(2) al-Thaqafi, al-Gharat, I,159 ;

(3) al-Qali, Dhayl al-'Amali,173 ;

(4) al-'Azhari, Tahdhib;

(5) Ibn al-'Athir, al-Nihayah;

(6) al-Quda`i, Dustur,119 ;

(7) Sibt, Tadhkirah,136 ;

(8) al-Samahiji, al-Sahifat al-`Alawiyyah,

(9) al-Zamakhshari, al-Fa'iq; for the asnad of this Khutbah see al-Mahmudi, Nahj al-sa`adah,286 .

Sermon 73: Didn't he swear me his allegiance after

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

ومن كلام له (عليه السلام)

قاله لمروان بن الحكم بالبصرة

قالوا: أُخِذَ مروان بن الحكم أَسيراً يوم الجمل، فاستشفع الحسن والحسين (عليهما السلام) إلى أَميرالمؤمنين (عليه السلام)، فكلّماه فيه، فخلّى سبيله، فقالا له: يبايعك يا أميرالمؤمنين؟ فقال :

Did he not swear me allegiance after the killing of `Uthman? Now I do not need his allegiance, because his is the hand of a Jew. If he swears me allegiance with his hand he would violate it after a short while. Well, he is to get power for so long as a dog licks his nose. He is the father of four rams (who will also rule). The people will face days through him and his sons.1

أَفَلَمْ يُبَايِعْنِي بَعْدَ قَتْلِ عُثْمانَ؟ لاَ حَاجَةَ لِي في بَيْعَتِهِ! إِنِّهَا كَفٌّ يَهُودِيَّةٌ لَوْ بَايَعَنِي بِيَدِهِ لَغَدَرَ بِسُبَّتِهِ. أَمَا إِنَّ لَهُ إِمْرَةً كَلَعْقَةِ الْكَلْبِ أَنْفَهُ، وَهُوَ أَبُو الاْكُبُشِ الاْرْبَعَةِ، وَسَتَلْقَى الاْمَّة مِنْهُ وَمِنْ وَلَدِهِ يَوْمَاً أَحْمَرَ !

Alternative Sources for Sermon 73

(1) Ibn Sa`d, al-Tabaqat, I, in the account of Marwan;

(2) al-Baladhuri, Ansab, II,361 ;

(3) al-Zamakhshari, Rabi`, I, 37;

(4) Sibt, Tadhkirah, 78;

(5) Ibn al-'Athir, al-Nihayah, I, 67; see al-Damiri, Hayat al-hayawan and Ibn Abi al-Hadid, II, 54.

Notes

1. Marwan ibn al-Hakam was the nephew (brother's son) and son-in-law of `Uthman. Due to thin body and tall stature he was known with the nickname "Khayt Batil" (the thread of wrong). When `Abd al-Malik ibn Marwan killed `Amr ibn Sa`id al-Ashdaq, his brother Yahya ibn Sa`id said:

O' sons of Khayt Batil (the thread of the wrong) you have played deceit on `Amr and people like you build their houses (of authority) on deceit and treachery.

Although his father al-Hakam ibn Abi al-`As had accepted Islam at the time of the fall of Mecca but his behaviour and activities were very painful to the Prophet. Consequently, the Prophet cursed him and his descendants and said, "Woe will befall my people from the progeny of this man." At last in view of his increasing intrigues the Prophet externed him from Medina towards the valley of Wajj (in Ta'if) and Marwan also went with him. Prophet did not thereafter allow them entry in Medina all his life. Abu Bakr and `Umar did likewise, but `Uthman sent for both of them during his reign, and raised Marwan to such height as though the reins of caliphate rested in his hands. Thereafter his circumstances became so favourable that on the death of Mu`awiyah ibn Yazid he became the Caliph of the Muslims. But he had just ruled only for nine months and eighteen days that death overtook him in such a way that his wife sat with the pillow on his face and did not get away till he breathed his last.

The four sons to whom Amir al-mu'minin has referred were the four sons of `Abd al-Malik ibn Marwan namely al-Walid, Sulayman, Yazid and Hisham, who ascended the Caliphate one after the other and coloured the pages of history with their stories. Some commentators have regarded this reference to Marwan's own sons whose names are `Abd al-Malik, `Abd al-`Aziz, Bishr and Muhammad. Out of these `Abd al-Malik did become Caliph of Islam but `Abd al-`Aziz became governor of Egypt, Bishr of Iraq and Muhammad of al-Jazirah.

Sermon 74: You have certainly known that...

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

ومن كلام له (عليه السلام)

لمّا عزموا على بيعة عثمان

You have certainly known that I am the most rightful of all others for the Caliphate. By Allah, so long as the affairs of Muslims remain intact and there is no oppression in it save on myself I shall keep quiet seeking reward for it (from Allah) and keeping aloof from its attractions and allurements for which you aspire.

لَقَدْ عَلِمْتُمْ أَنَّي أَحَقُّ بِهَا مِنْ غَيْرِي، وَوَاللهِ لاَسْلِمَنَّ مَاسَلِمَتْ أُمُورُ الْمُسْلِمِينَ، وَلَمْ يَكُنْ فِيهِا جَوْرٌ إِلاَّ عَلَيَّ خَاصَّةً، الْتمَاساً لاِجْرِ ذلِكَ وَفَضْلِهِ، وَزُهْداً فِيَما تَنافَسْتُمُوهُ مِنْ زُخْرُفِهِ وَزِبْرِجِهِ

Alternative Sources for Sermon 74

(1) Al-Tabari, Ta'rikh, chronicles of the year 23;

(2) al-'Azhari, Tahdhib, I,341 ;

(3) al-Harawi, al-Jam`;

(4) al-Shaykh Warram, Tanbih;

(5) Ibn al-'Athir, al-Nihayah, events of the year 23.

Sermon 75: The Umayyads's knowledge about me...

When Amir al-mu'minin learnt that the Umayyads blamed him for killing `Uthman, he said:

ومن كلام له (عليه السلام)

لمّا بلغه اتهام بني أُميّة له بالمشاركة في دم عثمان

The Umayyads's knowledge about me did not restrain them from accusing me, nor did my precedence (in accepting Islam) keep off these ignorant people from blaming me. Allah's admonitions are more eloquent than my tongue. I am the contester against those who break away from Faith and the opposer of those who entertain doubts. Uncertainties should be placed before Qur'an, the Book of Allah (for clarification). Certainly, people will be recompensed according to what they have in their hearts.

أَوَلَمْ يَنْهَ بَنِي أُمَيَّةَ عِلْمُهَا بِي عَنْ قَرْفي أَوَمَا وَزَعَ الْجُهَّالُ سَابِقَتِي عَنْ تُهَمَتِي؟! وَلَمَا وَعَظَهُمُ اللهُ بِهِ أَبْلَغُ مِنْ لِسَاني. أَنَا حَجِيجُ الْمَارِقِينَ وَخَصِيمُ الْمُرْتَابِينَ، عَلَى كِتَابِ اللهِ تُعْرَضُ الاْمْثالُ، وَبِمَا فِي الصُّدُورِ تُجَازَى الْعِبَادُ !

Alternative Sources for Sermon 75

(1) Ibn al-'Athir, al-Nihayah, under (q.r.f);

(2) al-Turayhi, Majma`, under (q.r.f).

Sermon 76: May Allah bless whoever listens to a point of wisdom and retains it…

About preaching and counseling

ومن خطبة له (عليه السلام)

في الحث على العمل الصالح

May Allah bless whoever listens to a point of wisdom and retains it, when he is invited to the right path he approaches it, he follows a leader (by catching his waist band) and finds salvation, keeps Allah before his eyes and fears his sins, performs actions sincerely and acts virtuously, earns treasure of heavenly rewards, avoids vice, aims at (good) objectives and reaps recompense, faces his desires and rejects (fake) hopes, makes endurance the means to his salvation and piety the provision for his death, rides on the path of honour and sticks to the highway of truth, makes good use of his time and hastens towards the end and takes with him the provision of (good) actions.

رَحِمَ اللهُ عَبْداً سَمِعَ حُكْماً فَوَعَى وَدُعِيَ إِلَى رَشَادٍ فَدَنَا وَأَخَذَ بِحُجْزَةِ هَادٍ فَنَجَا، رَاقَبَ رَبِّهُ، وَخَافَ ذَنْبَهُ، قَدَّمَ خَالِصاً، وَعَمِلَ صَالِحاً، اكْتَسَبَ مَذْخُوراً وَاجْتَنَبَ مَحْذُوراً، رَمَى غَرَضاً، وَأَحْرَزَ عِوَضاً، كابَرَ هَوَاهُ، وَكَذَّبَ مُناهُ، جَعَلَ الصَّبْرَ مَطِيَّةَ نَجَاتِهِ، والتَّقْوَى عُدَّةَ وَفَاتِهِ، رَكِبَ الطَّرِيقَةَ الْغَرَّاءَ وَلَزِمَ الْمحَجَّةَ الْبَيْضَاءَ، اغْتَنَمَ الْمَهَلَ وَبَادَرَ الاْجَلَ، وَتَزَوَّدَ مِنَ الْعَمَلِ

Alternative Sources for Sermon 76

(1) Al-Harrani, Tuhaf,151 ;

(2) al-Karajiki, Kanz,162 ;

(3) Ibn Talhah, Matalib, I, 59;

(4) Ibn Shakir, `Uyun al-hikam;

(5) al-Zamakhshari, Rabi`, I,231 ;

(6) al-Husari, Zahr, I, 42;

(7) al-'Amidi, Ghurar;

(8) Sibt, Tadhkirah,145 .

Sermon 77: The Banu Umayyah

About Umayyads (when Sa’id b. al-‘As withheld Amir al-mu’minin’s right from him, peace be upon him)

ومن كلام له (عليه السلام)

وذلك حين منعه سعيد بن العاص حقه

The Banu Umayyah (Umayyads) are allowing me the inheritance of Muhammad (S) bit (by bit). By Allah, if I live I would throw them away as the butcher removes the dust from the dust-covered piece of flesh.

إِنَّ بَنِي أُمَيَّةَ لَيُفَوِّقُونَني تُرَاثَ مُحَمَّد تَفْوِيقاً، وَاللهِ لَئِنْ بَقِيتُ لُهُمْ لاَنْفُضَنَّهُمْ نَفْضَ اللَّحَّام الْوِذَامَ التَّرِبَةَ !

as-Sayyid ar-Radi says: In one version for “al-widhamu’t-taribah” (dust covered piece of flesh) the words “at-turabu’l-wadhimah” (the soil sticking on a piece of flesh) have been shown. That is, for the adjective the qualified noun and for the qualified noun the adjective has been placed. And by the word “layufawwiqunani” Amir al-mu’minin implies that they allow him bit by bit just as a she-camel may be milked a little and then its young one may be made to suck milk so that it may be ready to be milked. And “al-widham” is the plural of “wadhamah” which means the piece of stomach or of liver which falls on the ground and then the dust is removed from it.

قال الشريف: ويروى: «التراب الوَذَمَة»، وهو على القلب

و قوله (عليه السلام): «لَيُفَوّقونَني» أي: يعطونني من المال قليلاً قليلاً كفُواق الناقة، وهو الحلبة الواحدة من لبنها. والوِذَامُ: جمع وَذَمة، وهي: الحُزّة من الكرش أوالكبد تقع في التراب فتنفض

Alternative Sources for Sermon 77

(1) Abu al-Faraj, al-'Aghani, XI, 29, II, 29;

(2) al-'Azhari, Tahdhib, XV, 27;

(3) Ibn Salam, Gharib al-hadith;

(4) Ibn Durayd, al-Mu'talif;

(5) Al-'Isfahani, al-Jam` bayn al-Gharibayn;

(6) Ibn al-'Athir, al-Nihayah, I,186 ;

(7) al-`Askari, Jamharat al-'amthal, I,165 .

Sermon 78: My God, forgive me

Supplications of Amir al-mu’minin

ومن كلمات له (عليه السلام) كان يدعوبها

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

اللَّهُمَّ اغْفِرْ لِي مَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، فَإِنْ عُدْتُ فَعُدْ لي بِالْمَغْفِرَةِ

اللَّهُمَّ اغْفِرْ لِي مَا وَأَيْتُ مِنْ نَفْسِي، وَلَمْ تَجِدْ لَهُ وَفَاءً عِنْدي

اللَّهُمَّ اغْفِرْ لِي مَا تَقَرَّبْتُ بِهِ إِلَيْكَ [بِلِسَاني]، ثُمَّ خَالَفَهُ قَلْبِي

اللَّهُمَّ اغْفِرْ لِي رَمَزَاتِ الاْلْحَاظِ وَسَقَطَاتِ الاْلْفَاظِ وَشَهَوَاتِ الْجَنَانِ، وَهَفَوَاتِ اللِّسَانِ

Alternative Sources for Sermon 78

(1) Al-Jahiz, al-Mi'at al-mukhtarah.

Sermon 79: Do you think you can tell

When1 Amir al-mu’minin decided to set out for the battle with the Kharijites someone said, “If you set out at this moment then according to astrology I fear you will not be successful in your aim,” whereupon Amir al-mu’minin said:

ومن كلام له (عليه السلام)

لبعض أصحابه لمّا عزم على المسير إِلى الخوارج، فقال له: يا أميرالمؤمنين إن سرت في هذا الوقت، خشيتُ ألاَّ تظفر بمرادك، من طريق علم النجوم، فقال (عليه السلام ):

Do you think you can tell the time when a man goes out and no evil befall him or can warn of the time at which if one goes out harm will accrue? Whoever testifies to this falsifies the Qur’an and becomes unmindful of Allah in achieving his desired objective and in warding off the undesirable. You cherish saying this so that he who acts on what you say should praise you rather than Allah because according to your misconception you have guided him about the hour in which he would secure benefit and avoid harm.

أَتَزْعَمُ أَنَّكَ تَهْدِي إِلَى السَّاعَةِ الَّتِي مَنْ سَارَ فِيهَا صُرِفَ عَنْهُ السُّوءُ؟ وَتُخَوِّفُ مِنَ السَّاعَةِ الَّتي مَنْ سَارَ فِيهَا حَاقَ بِهِ الضُّرُّ؟ فَمَنْ صَدَّقَكَ بِهذَا فَقَدْ كَذَّبَ الْقُرْآنَ، وَاسْتَغْنَى عَنِ الاِسْتِعَانَةِ بِاللهِ عزّوجلّ فِي نَيْلِ الْمحْبُوبِ وَدَفْعِ الْمَكْرُوهِ، وَتَبْتَغِي في قوْلِكَ لِلْعَامِلِ بِأَمْرِكَ أَنْ يُولِيَكَ الْحَمْدَ دُونَ رَبِّهِ، لاَِنَّكَ ـ بِزَعْمِكَ ـ أَنْتَ هَدَيْتَهُ إِلَى السَّاعَةِ الَّتِي نَالَ فِيهَا النَّفْعَ، وَأَمِنَ الضُّرَّ !!

Then Amir al-mu’minin advanced towards the people and said:

O People! Beware of learning the science of stars except that with which guidance is sought on land or sea, because it leads to divining and an astrologer is a diviner, while the diviner is like the sorcerer, the sorcerer is like the unbeliever and the unbeliever would be in Hell. Get forward in the name of Allah.

أَيُّهَا النَّاسُ، إِيَّاكُمْ وَتَعَلُّمَ النُّجُومِ، إِلاَّ مَا يُهْتَدَى بِهِ في بَرٍّ أَوْ بَحْر، فَإِنَّهَا تَدْعُو إِلَى الْكَهَانَةِ، والمُنَجَّمُ كَالْكَاهِنِ، وَالْكَاهِنُ كَالسَّاحِرِ، وَالسَّاحِرُ كَالْكَافِرِ! وَالْكَافِرُ في النَّارِ! سِيرُوا عَلَى اسْمِ اللهِ

Alternative Sources for Sermon 79

(1) Ibrahim ibn al-Hasan, Siffin, see Ibn Abi al-Hadid, I,203 ;

(2) al-Saduq, `Uyun akhbar al-Rida, I,138 ;

(3) al-Saduq, al-'Amali,249 ;

(4) al-Saduq, `Uyun al-jawahir, see(5)

(5) Ibn Tawus, Faraj al-mahmum, 57-59;

(6) al-Baladhuri, Ansab, II,368 .

Notes

1. When Amir al-mu'minin decided to march towards Nahrawan to suppress the rising of the Kharijites, `Afif ibn Qays al-Kindi said to him, "This hour is not good. If you set out at this time. then instead of victory and success you will face defeat and vanquishment." But Amir al-mu'minin paid no heed to his view and ordered the army to march that very moment. In the result the Kharijites suffered such a clear defeat that out of their nine thousand combatants only nine individuals saved their lives by running away while the rest were killed.

Amir al-mu'minin has argued about astrology being wrong or incorrect in three ways, firstly, that if the view of an astrologer is accepted as correct it would mean falsification of the Qur'an, because an astrologer claims to ascertain hidden things of the future by seeing the stars while the Qur'an says:

Say: "None (either) in the heavens or in the earth knoweth the unseen save Allah... " (27:65)

Secondly that under his misconception the astrologer believes that he can know his benefit or harm through knowing the future. In that case he would be regardless of turning to Allah and seeking His help, while this indifference towards Allah and self-reliance is a sort of heresy and atheism, which puts an end to his hope in Allah. Thirdly, that if he succeeds in any objective, he would regard this success to be the result of his knowledge of astrology, as a result of which he would praise himself rather than Allah, and will expect that whomever he guides in this manner he too should be grateful to him rather than to Allah These points do not apply to astrology to the extent it may be believed that the astrological findings are in the nature of effect of medicines which are subject to alteration at the will of Allah. The competence achieved by most of our religious scholars in astrology is correct in this very ground that they did not regard its findings as final.

Sermon 80: O people, women are

After the Battle of Jamal,1 Concerning Women and their Shortcomings.

ومن كلام له (عليه السلام)

بعد فراغه من حرب الجمل، في ذم النساء

O people! Women are deficient in Faith, deficient in shares and deficient in intelligence. As regards the deficiency in their Faith, it is their abstention from prayers and fasting during their menstrual period.

As regards deficiency in their intelligence it is because the evidence of two women is equal to that of one man. As for the deficiency of their shares that is because of their share in inheritance being half of men. So beware of the evils of women. Be on your guard even from those of them who are (reportedly) good. Do not obey them even in good things so that they may not attract you to evils.

مَعَاشِرَ النَّاسِ، إِنَّ النِّسَاءَ نَوَاقِصُ الاْيمَانِ، نَوَاقِصُ الْحُظُوظِ، نَوَاقِصُ الْعُقُولِ: فَأَمَّا نُقْصَانُ إِيمَانِهِنَّ فَقُعُودُهُنَّ عَنِ الصَّلاةِ وَالصِّيَامِ فِي أَيَّامِ حَيْضِهِنَّ، وَأَمَّا نُقْصَانُ عُقُولِهِنَّ فَشَهَادَةُ امْرَأَتَيْنِ مِنْهُنّ كَشَهَادَةِ الرَّجُلِ الْوَاحِدِ، وَأَمَّا نُقْصَانُ حُظُوظِهِنَّ فَمَوَارِيثُهُنَّ عَلَى الاْنْصَافِ مِنْ مَوارِيثِ الرِّجَالِ; فَاتَّقُوا شِرَارَ النِّسَاءِ، وَكُونُوا مِنْ خِيَارِهِنَّ عَلَى حَذَر، وَلاَتُطِيعُوهُنَّ فِي المَعْرُوفِ حَتَّى لاَ يَطْمَعْنَ فِي المُنكَرِ

Alternative Sources for Sermon 80

(1) Sibt ibn al-Jawzi, Tadhkirah, 85;

(2) Abu Talib al-Makki, Qut, I,282 ;

(3) al-Kulayni, Furu` al-Kafi, V;

(4) al-Saduq, al-'Amali, Majlis 50;

(5) al-Mufid, al-'Ikhtisas.

Notes

1. Amir al-mu'minin delivered this sermon after the devastation created by the Battle of Jamal. Since the devastation resulting from this battle was the outcome of blindly following a woman's command, in this sermon he has described women's physical defects and their causes and effects. Thus their first weakness is that for a few days in every month they have to abstain from prayer and fasting, and this abstention from worship is a proof of their deficiency in Faith. Although the real meaning of `iman (belief) is heart-felt testimony and inner conviction yet metaphorically it also applies to action and character. Since actions are the reflection of Belief they are also regarded as part of Belief. Thus, it is related from Imam `Ali ibn Musa ar-Rida (p.b.u.t.) that:

`iman (belief) is testimony at heart, admission by the tongue and action by the limbs.

The second weakness is that their natural propensities do not admit of full performance of their intelligence. Therefore, nature has given them the power of intelligence only in accordance with the scope of their activities which can guide them in pregnancy, delivery, child nursing, child care and house-hold affairs. On the basis of this weakness of mind and intelligence their evidence has not been accorded the status of man's evidence, as Allah says: . then call to witness two witnesses from among your men and if there not be two men then (take) a man and two women, of those ye approve of the witnesses, so that should one of the two (women) forget the (second) one of the two may remind the other... (Qur'an, 2:282)

The third weakness is that their share in inheritance is half of man's share in inheritance as the Qur'an says: Allah enjoineth you about your children. The male shall have the equal of the shares of two females...(4:11)

This shows woman's weakness because the reason for her share in inheritance being half is that the liability of her maintenance rests on man. When man's position is that of a maintainer and care taker the status of the weaker sex who is in need of maintenance and care-taking is evident.

After describing their natural weakness, Amir al-mu'minin points out the mischief of blindly following them and wrongly obeying them. He says that not to say of bad things but even if they say in regard to some good things it should not be done in a way that these should feel as if it is being done in pursuance of their wish, but rather in a way that they should realise that the good act has been performed because of its being good and that their pleasure or wish has nothing to do with it. If they have even the doubt that their pleasures has been kept in view in it they would slowly increase in their demands and would wish that they should be obeyed in all matters however evil, the inevitable consequence whereof will be destruction and ruin. ash-Shaykh Muhammad `Abduh writes about this view of Amir al-mu'minin as under: Amir al-mu'minin has said a thing which is corroborated by experiences of centuries.