Sermon 84: I am surprised at the son of al-Nabighah

About `Amr ibn al-`As

ومن كلام له (عليه السلام)

في ذكر عمرو بن العاص

I am surprised at the son of an-Nabighah that he says about me among the people of Syria (ash-Sham) that I am a jester and that I am engaged in frolics and fun. He said wrong and spoke sinfully. Beware, the worst speech is what is untrue. He speaks and lies. He promises and breaks the promise. He begs and beseeches, but when someone begs from him he withholds miserly. He betrays the pledge and ignores kinship.

عَجَباً لاِبْنِ النَّابِغَةِ! يَزْعُمُ لاِهْلِ الشَّامِ أَنَّ فِيَّ دُعَابَةً، وَأَنِّي امْرُؤٌ تِلْعَابَةٌ: أُعَافِسُ وَأُمَارِسُ ! لَقَدْ قَالَ بَاطِلاً، وَنَطَقَ آثِماً. أَمَا ـ وَشَرُّ الْقَوْلِ الْكَذِبُ ـ إِنَّهُ لَيَقُولُ فَيَكْذِبُ، وَيَعِدُ فَيُخْلِفُ، وَيُسْأَلُ فَيَبْخَلُ، وَيَسْأَلُ فَيُلْحِفُ، وَيَخُونُ الْعَهْدَ، وَيَقْطَعُ الْاِلَّ

When in a battle, he commands and admonishes but only until the swords do not come into action. When such a moment arrives his great trick is to turn naked1 before his adversary. By Allah, surely the remembrance of death has kept me away from fun and play while obliviousness about the next world has prevented him from speaking truth. He has not sworn allegiance to Mu`awiyah without purpose; but has beforehand got him to agree that he will have to pay its price, and gave him an award for forsaking religion.

فَإِذَا كَانَ عِنْدَ الْحَرْبِ فَأَيُّ زَاجِر وَآمِر هُوَ مَا لَمْ تَأْخُذِ السُّيُوفُ مَآخِذَهَا! فَإِذَا كَانَ ذلِكَ كَانَ أَكْبَرُ مَكيدَتِهِ أَنْ يَمْنَحَ الْقَوْمَ سُبَّتَهُ. أَمَا واللهِ إِنِّي لَـيَمْنَعُنِي مِنَ اللَّعِبِ ذِكْرُ الْموْتِ، وَإِنَّهُ لَيمَنَعُهُ مِنْ قَوْلِ الْحَقِّ نِسْيَانُ الاْخِرَةِ، إِنَّهُ لَمْ يُبَايعْ مُعَاوِيَةَ حَتَّى شَرَطَ لَهُ أَنْ يُؤْتِيَهُ أَتِيَّةً، وَيَرْضَخَ لَهُ عَلَى تَرْكِ الدِّينِ رَضِيخَةً

Alternative Sources for Sermon 84

(1) Ibn Qutaybah, `Uyun, III, 10, I,164 ;

(2) Ibn `Abd Rabbih, al-`Iqd, II,287 ;

(3) al-Tawhidi, al-'Imta`, III,183 ;

(4) al-Bayhaqi, al-Mahasin, 54;

(5) al-Baladhuri, Ansab, II,145 ,151 ;

(6) al-'Tusi, al-'Amali, I,131 ;

(7) Ibn al-'Athir, al-Nihayah, I,117 , III, 59,110 , IV, 59, 89;

(8) al-Thaqafi, al-Gharat,513 ; al-Tusi narrates from Muhammad ibn `Imran al-Marzbani (d.384 /994 ), Ibn `Uqdah (d.333 /944 ) and al-Zubayr ibn Bakkar (d.255 /869 ).

Notes

1. Amir al-mu'minin here refers to the incident when the 'Conqueror of Egypt' `Amr ibn al-`As exhibited the feat of his courage by displaying his private parts. What happened was that when in the battlefield of Siffin he and Amir al-mu'minin had an encounter, he rendered himself naked in order to ward off the blow of the sword. At this Amir al-mu'minin turned his face away and spared him his life. The famous Arab poet al-Farazdaq said about it:

There is no good in warding off trouble by ignominy as was done one day by `Amr ibn al-`As by display of his private parts.

Even in this ignoble act `Amr ibn al-`As had not the credit of doing it himself, but had rather followed another one who had preceded him, because the man who first adopted this device was Talhah ibn Abi Talhah who had saved his life in the battle of Uhud by becoming naked before Amir al-mu'minin, and so he showed this way to the others. Thus, besides `Amr ibn al-`As this trick was played by Busr ibn Abi Artat also to save himself from the sword of Amir al-mu'minin. When after the performance of this notable deed Busr went to Mu`awiyah the latter recalled `Amr ibn al-`As's act as precedent in order to remove this man's shamefulness and said, "O' Busr, no matter. There is nothing to feel shameful about it in view of `Amr ibn al-`As's precedent before you."

Sermon 85: I bear witness that there is no god except Allah

About the perfection of Allah and counselling

ومن خطبة له (عليه السلام)

وفيها صفات ثمان من صفات الجلال

I stand witness that there is no god except Allah, He is One and there is no partner with Him. He is the First, such that nothing was before Him. He is the Last, such that there is not limit for Him. Imagination cannot catch any of His qualities. Hearts cannot entertain belief about His nature. Analysis and division cannot be applied to Him. Eyes and hearts cannot encompass Him.

وَأَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ: الاْوَّلُ لاَ شَيْءَ قَبْلَهُ، وَالاخِرُ لاَ غَايَةَ لَهُ، لاَ تَقَعُ الاْوْهَامُ لَهُ عَلى صِفَة، وَلاَ تُعْقَدُ الْقُلُوبُ مِنْهُ عَلَى كَيْفِيَّة، وَلاَ تَنَالُهُ التَّجْزِئَةُ وَالتَّبْعِيضُ، وَلاَ تُحِيطُ بِهِ الاْبْصَارُ وَالْقُلُوبُ

A part of the same sermon

منها :

O creatures of Allah! Take lesson from useful items of instruction and shining indications. Be cautioned by effective items of warning. Get benefit from preaching and admonition. It is as though the claws of death are pressed in you, the connection of hope and desires has been cut asunder, hard affairs have befallen you and your march is towards the place where everyone has to go, namely death. Hence, "with every person there is a driver and a witness" (Qur'an, 50:21). The driver drives him towards resurrection while the witness furnishes evidence about his deeds.

فَاتَّعِظُوا عِبَادَ اللهِ بِالعِبَرِ النَّوَافِعِ، وَاعْتَبِرُوا بِالاْي السَّوَاطِعِ، وَازْدَجِرُوا بِالنُّذُرِ الْبَوَالِغِ، وَانْتَفِعُوا بِالذِّكْرِ وَالْمَوَاعِظِ، فَكَأَنْ قَدْ عَلِقَتْكُمْ مَخَالِبُ الْمَنِيَّةِ، وَانْقَطَعَتْ مِنْكُمْ عَلاَئِقُ الاْمْنِيَّةِ، وَدَهِمَتْكُمْ مُفْظِعَاتُ الاْمُورِ، وَالسِّيَاقَةُ إِلى الْوِرْدِ المَوْرُودِ، (وَكُلُّ نَفْس مَعَهَا سَائِقٌ وَشَهِيدٌ): سَائِقٌ يَسُوقُهَا إِلَى مَحْشَرِهَا; وَشاهِدٌ يَشْهَدُ عَلَيْهَا بِعَمَلِهَا

A part of the same sermon about Paradise

منها: في صفة الجنّة

In Paradise there are various degrees of excellence and different places of stay. Its blessings never end. He who stays in it will never depart from it. He who is endowed with everlasting abode in it will not get old, and its resident will not face want.

دَرَجَاتٌ مُتَفَاضِلاَتٌ، وَمَنَازِلُ مُتَفَاوِتَاتٌ، لاَ يَنْقَطِعُ نَعِيمُهَا، وَلاَ يَظْعَنُ مُقِيمُهَا، وَلاَ يَهْرَمُ خَالِدُهَا، وَلاَ يَبْأَسُ سَاكِنُهَا

Alternative Sources for Sermon 85

(1) Abu Nu`aym, Hilyah, I, 77;

(2) al-Wasiti, `Uyun al-hikam;

(3) Sibt, Tadhkirah,131 ;

(4) Ibn Talhah, Matalib, I,140 .

Sermon 86: Allah knows hidden secrets...

About getting ready for the next world and following Allah's commandments

ومن خطبة له (عليه السلام)

وفيها بيان صفات الحق جلّ جلاله ثمّ عظة الناس بالتقوى والمشورة

Allah knows hidden secrets and is aware of inner feelings. He encompasses everything. He has control over everything and power over everything. Everyone of you should do whatever he has to do during his days of life before the approach of death, in his leisure before his occupation, and during the breathing of his breath before it is overtaken by suffocation, should provide for himself and his journey and should collect provision from his place of halt for his place of stay.

قَدْ عَلِمَ السَّرائِرَ، وَخَبَرَ الضَّمائِرَ، لَهُ الاْحَاطَةُ بِكُلِّ شَيْء، وَالْغَلَبَةُ لِكُلِّ شَيْء، وَالْقُوَّةُ عَلى كُلِّ شَيْء. فَلْيَعْمَلِ الْعَامِلُ مِنْكُمْ فِي أَيَّامِ مَهَلِهِ، قَبْلَ إِرْهَاقِ أَجَلِهِ، وَفِي فَرَاغِهِ قَبْلَ أَوَانِ شُغُلِهِ، وَفِي مُتَنَفَّسِهِ قَبْلَ أَنْ يُؤْخَذَ بِكَظَمِهِ، وَلْـيُمَهِّدْ لِنَفْسِهِ وَقَدَمِهِ، وَلْيَتَزَوَّدْ مِنْ دَارِ ظَعْنِهِ لِدَارِ إِقَامَتِهِ

So remember Allah, O people, about what He has asked you in His Book to take care of, and about His rights that He has entrusted to you. Verily, Allah has not created you in vain nor left you unbridled nor left you alone in ignorance and gloom. He has defined what you should leave behind. taught you your acts, ordained your death, sent down to you. "the Book (Qur'an) explaining everything" (Qur'an, 16:89) and made His Prophet live among you for a long time till He completed for him and for you the message sent through the Qur'an namely the religion liked by Him, and clarified through him the acts liked and disliked by Him, His prohibitions and His commands.

فَاللهَ اللهَ أَيُّهَا النَّاسُ، فِيَما اسْتَحْفَظَكُمْ مِنْ كِتَابِهِ، وَاسْتَوْدَعَكُمْ مِنْ حُقُوقِهِ، فَإِنَّ اللهَ سُبْحَانَهُ لَمْ يَخْلُقْكُمْ عَبَثاً، وَلَمْ يَتْرُكْكُمْ سُدىً، وَلَمْ يَدَعْكُمْ فِي جَهَالَة وَلاَ عَمىً، قَدْ سَمَّى آثَارَكُمْ، وَعَلِمَ أعْمَالَكُمْ، وَكَتَبَ آجَالَكُمْ، وَأَنْزَلَ عَلَيْكُمُ (الْكِتَابَ تِبْيَاناً)، وَعَمَّرَ فِيكُمْ نَبِيَّهُ أَزْمَاناً، حَتَّى أَكْمَلَ لَهُ وَلَكُمْ ـ فِيَما أنْزَلَ مِنْ كِتَابِهِ ـ دِينَهُ الَّذِي رَضِيَ لِنفْسِهِ، وَأَنْهَى إِلَيْكُمْ ـ عَلَى لِسَانِهِ ـ مَحَابَّهُ مِنَ الاْعْمَالِ وَمَكَارِهَهُ، وَنَوَاهِيَهُ وَأَوَامِرَهُ،

He placed before you His arguments and exhausted his excuses upon you. He put forth to you His promises and warned you of severe retribution. You should therefore make full atonement during your remaining days and let yourselves practice endurance in these days. These days are fewer as against the many days during which you have shown obliviousness and heedlessness towards admonition. Do not allow time to yourselves because it will put you on the path of wrong-doers and do not be easy-going because this will push you towards sinfulness.

فَأَلقَى إِلَيْكُمُ الْمِعْذِرَةَ، وَاتَّخَذَ عَلَيْكُمُ الْحُجَّةَ، وَقَدَّمَ إِلَيْكُمْ بِالْوَعِيدِ، وَأَنْذَرَكُمْ بَيْنَ يَدَيْ عَذَاب شَديد

فَاسْتَدْرِكُوا بَقِيَّةَ أَيَّامِكُمْ، وَاصْبِرُوا لَهَا أَنْفُسَكُمْ، فَإِنَّهَا قَلِيلٌ فِي كَثِيرِ الاْيَّامِ الَّتِى تَكُونُ مِنْكُم فِيهَا الْغَفْلَةُ وَالتَّشَاغُلُ عَنِ الْمَوْعِظَةِ; وَلاَ تُرَخِّصُوا لاِنْفُسِكُمْ، فَتَذْهَبَ بِكُمُ الرُّخَصُ مَذَاهِبَ الْظَّلَمَةِ، وَلاَ تُدَاهِنُوا فَيَهْجُمَ بِكُمُ الاْدْهَانُ عَلَى الْمَعْصِيَةِ

O creatures of Allah! The best adviser for himself is he who is the most obedient to Allah, and the most deceiving for himself is he who is the most disobedient to Allah. Deceived is he who deceived his own self. Enviable is he whose Faith is safe. Fortunate is he who takes lesson from others, while unfortunate is he who fell victim to his desires. You should know that even the smallest hypocrisy is like believing in more than one God, and keeping company of people who follow their desires is the key to obliviousness from religion, and is the seat of Satan.

عِبَادَ اللهِ، إِنَّ أَنْصَحَ النَّاسِ لِنَفْسِهِ أَطْوَعُهُمْ لِرَبِّهِ، وَإِنَّ أَغَشَّهُمْ لِنَفْسِهِ أَعْصَاهُمْ لِرَبِّهِ; وَالْمَغْبُونُ مَنْ غَبَنَ نَفْسَهُ، وَالْمَغْبُوطُ مَنْ سَلِمِ لَهُ دِينُهُ، وَالسَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ، وَالشَّقِيُّ مَنِ انْخَدَعَ لِهَوَاهُ وَغُرُورِهِ. وَاعْلَمُوا أَنَّ يَسِيرَ الرِّيَإِ شِرْكٌ، وَمُجَالَسَةَ أَهْلِ الْهَوَى مَنْسَاةٌ لِلاْيمَانِ، وَمَحْضَرَةٌ لِلشَّيْطَانِ

Be on your guard against falsehood because it is contrary to Faith. A truthful person is on the height of salvation and dignity, while the liar is on the edge of ignominy and degradation. Do not be jealous because jealousy eats away Faith just as fire eats away dried wood. Do not bear malice because, it is a scraper (of virtues). And know that desires make wit forgetful and make memory oblivious. You should falsify desire because it is a deception, and he who has desires is in deceit.

جَانِبُوا الْكَذِبَ فَإِنَّهُ مُجَانِبٌ لِلاْيمَانِ، الصَّادِقُ عَلَى شَفَا مَنْجَاة وَكَرَامَة، وَالْكَاذِبُ عَلَى شَرَفِ مَهْوَاة وَمَهَانَة

لاَ تَحَاسَدُوا، فَإِنَّ الْحَسَدَ يَأْكُلُ الاْيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ، وَلاَ تَبَاغَضُوا فَإِنَّهَا الْحَالِقَةُ، وَاعْلَمُوا أَنَّ الاْمَلَ يُسْهِي الْعَقْلَ، وَيُنْسِي الذِّكْرَ، فَأَكْذِبُوا الاْمَلَ فَإِنَّهُ غُرُورٌ، وَصَاحِبُهُ مَغْرُورٌ

Alternative Sources for Sermon 86

(1) Al-Dinawari, Akhbar,145 ;

(2) al-Harrani, Tuhaf,100 ,101 ;

(3) al-Barqi, al-Mahasin,233 -4;

(4) al-Mufid, al-Majalis,120 ;

(5) al-Tabarsi, Mishkat,156 ;

(6) al- 'Amidi, Ghurar.

Sermon 87: The most beloved of Allah is he whom...

The Qualities Of A Faithful Believer

ومن خطبة له عليه السلام

وهي في بيان صفات المتقين وصفات الفساق والتنبيه إلى مكان العترة الطيبة والظن الخاطىء لبعض الناس

O creatures of Allah! The most beloved of Allah is he whom Allah has given power (to act) against his passions, so that his inner side is (submerged in) grief and the outer side is covered with fear. The lamp of guidance is burning in his heart. He has provided entertainment for the day that is to befall him. He regards what is distant to be near himself and takes the hard to be light. He looks at and perceives; he remembers (Allah) and enhances (the tempo of his) actions.

He drinks sweet water to whose source his way has been made easy. So he drinks to satisfaction and takes the level path. He has put off the clothes of desires and got rid of worries except one worry peculiar to him. He is safe from misguidance and the company of people who follow their passions. He has become the key to the doors of guidance, and the lock for the doors of destruction.

عِبَادَ اللهِ، إِنَّ مِنْ أَحَبِّ عِبَادِ اللهِ إِلَيْهِ عَبْداً أَعَانَهُ اللهُ عَلَى نَفْسِهِ، فَاسْتَشْعَرَ الْحُزْنَ، وَتَجَلْبَبَ الْخَوْفَ فَزَهَرَ مِصْبَاحُ الْهُدَى فِي قَلْبِهِ، وَأَعَدَّ الْقِرَى لِيَوْمِهِ النَّازِلِ بِهِ، فَقَرَّبَ عَلَى نَفْسِهِ الْبَعِيدَ، وَهَوَّنَ الشَّدِيدَ، نَظَرَ فَأَبْصَرَ، وَذَكَرَ فَاسْتَكْثَرَ، وَارْتَوَى مِنْ عَذْبٍ فُرَاتٍ سُهِّلَتْ لَهُ مَوَارِدُهُ، فَشَرِبَ نَهَلاً وَسَلَكَ سَبِيلاً جَدَداً قَدْ خَلَعَ سَرَابِيلَ الشَّهَوَاتِ، وَتَخَلَّى مِنَ الْهُمُومِ، إِلاَّ هَمّاً وَاحِداً انْفَرَدَ بِهِ، فَخَرَجَ مِنْ صِفَةِ الْعَمَى، وَمُشَارَكَةِ أَهْلِ الْهَوَى، وَصَارَ مِنْ مَفَاتِيحِ أَبْوَابِ الْهُدَى، وَمَغَالِيقِ أَبْوَابِ الرَّدَى

He has seen his way and is walking on it. He knows his pillar (of guidance) and has crossed over his deep water. He has caught hold of the most reliable supports and the strongest ropes. He is on that level of conviction which is like the brightness of the sun. He has set himself for Allah, the Glorified, for performance of the most sublime acts of facing all that befalls him and taking every step needed for it. He is the lamp in darkness. He is the dispeller of all blindness, key to the obscure, remover of complexities, and a guide in vast deserts. When he speaks he makes you understand whereas when he remains silent then it is safe to do so. He did everything only for Allah and so Allah also made him His own. Consequently, he is among the mines of His faith and stakes in His earth.

قَدْ أبْصَرَ طَرِيقَهُ، وَسَلَكَ سَبِيلَهُ، وَعَرَفَ مَنَارَهُ، وَقَطَعَ غِمَارَهُ وَاسْتَمْسَكَ مِنَ الْعُرَى بِأَوْثَقِهَا، وَمِنَ الْحِبَالِ بِأَمْتَنِهَا، فَهُوَ مِنَ الْيَقِينِ عَلَى مِثْلِ ضَوْءِ الشَّمْسِ، قَدْ نَصَبَ نَفْسَهُ للهِ ـ سُبْحَانَهُ ـ فِي أَرْفَعِ الاْمُورِ، مِنْ إِصْدَارِ كُلِّ وَارِدٍ عَلَيْهِ، وَتَصْيِيرِ كُلِّ فَرْعٍ إِلى أَصْلِهِ. مِصْبَاحُ ظُلُمَاتٍ، كَشَّافُ غَشَوَاتٍ، مِفْتَاحُ مُبْهَمَاتٍ، دَفَّاعُ مُعْضِلاَتٍ، دَلِيلُ فَلَوَاتٍ يَقُولُ فَيُفْهِمُ، وَيَسْكُتُ فَيَسْلَمُ. قَدْ أَخْلَصَ للهِ فَاسْتَخْلَصَهُ فَهُوَ مِنْ مَعَادِنِ دِينِهِ، وَأَوْتَادِ أَرْضِهِ

He has enjoined upon himself (to follow) justice. The first step of his justice is the rejection of desires from his heart. He describes right and acts according to it. There is no good which he has not aimed at or any likely place (of virtue) to which he has not proceeded. He has placed his reins in the hands of the Qur'an. Therefore the Qur'an is his guide and leader. He gets down when the Qur'an puts down its weight and he settles where the Qur'an settles down.

قَدْ أَلْزَمَ نَفْسَهُ الْعَدْلَ، كَانَ أَوَّلَ عَدْلِهِ نَفْيُ الْهَوَى عَنْ نَفْسِهِ، يَصِفُ الْحَقَّ وَيَعْمَلُ بِهِ، لاَ يَدَعُ لِلْخَيْرِ غَايَةً إِلاَّ أَمَّهَا وَلاَ مَظِنَّةً إِلاَّ قَصَدَهَا، قَدْ أَمْكَنَ الْكِتَابَ مِنْ زِمَامِهِ فَهُوَ قَائِدُهُ وَإِمَامُهُ، يَحُلُّ حَيْثُ حَلَّ ثَقَلُهُ وَيَنْزِلُ حَيْثُ كَانَ مَنْزِلُهُ

The Characteristics of an unfaithful believer

صفات الفساق

While the other (kind of) man is he who calls himself learned but he is not so. He has gleaned ignorance from the ignorant and misguidance from the misguided. He has set for the people a trap (made) of the ropes of deceit and untrue speech. He takes the Qur'an according to his own views and right after his passions.

He makes people feel safe from big sins and takes light the serious crimes. He says that he is waiting for (clarification of) doubts but he remains plunged therein, and that he keeps aloof from innovations but actually he is immersed in them. His shape is that of a man, but his heart is that of a beast. He does not know the door of guidance to follow nor the door of misguidance to keep aloof therefrom. These are living dead bodies.

وَآخَرُ قَدْ تَسَمَّى عَالمِاً وَلَيْسَ بِهِ، فَاقْتَبَسَ جَهَائِلَ مِنْ جُهَّالٍ وَأَضَالِيلَ مِنْ ضُلاَّلٍ، وَنَصَبَ لِلنَّاسِ أَشْرَاكاً مِنْ حبالِ غُرُورٍ، وَقَوْلِ زُورٍ، قَدْ حَمَلَ الْكِتَابَ عَلَى آرَائِهِ، وَعَطَفَ الْحَقَّعَلى أَهْوَائِهِ، يُؤْمِنُ مِنَ الْعَظَائِمِ، وَيُهَوِّنُ كَبِيرَ الْجَرَائِمِ، يَقُولُ: أَقِفُ عِنْدَ الشُّبُهَاتِ، وَفِيهَا وَقَعَ، وَيَقُولُ: أَعْتَزِلُ الْبِدَعَ، وَبَيْنَهَا اضْطَجَعَ فَالصُّورَةُ صُورَةُ إِنْسَانٍ، وَالْقَلْبُ قَلْبُ حَيَوَانٍ، لاَ يَعْرِفُ بَابَ الْهُدَى فَيَتَّبِعَهُ، وَلاَ بَابَ الْعَمَى فيَصُدَّ عَنْهُ، فَذلِكَ مَيِّتُ الاْحْيَاءَ !

About the Descendants (`Itrah) of the Holy Prophet

عترة النبي

"So whither are you going to" (Qur'an, 81:26)

and

"how are you then turned away?" (Qur'an, 6:95; 10:34; 35:3; 40:62).

Ensigns (of guidance) are standing, indications (of virtue) are clear, and the minarets (of light) have been fixed. Where are you being taken astray and how are you groping while you have among you the descendants of the Prophet? They are the reins of Right, ensigns of Faith and tongues of truth. Accord to them the same good position as you accord to the Qur'an, and come to them (for quenching the thirst of guidance) as the thirsty camels approach the water spring.

(فَأَيْنَ تَذْهَبُونَ)؟ و (أَنَّى تُؤْفَكُونَ)؟ وَالاْعْلاَمُ قَائِمَةٌ، وَالاْيَاتُ وَاضِحَةٌ، وَالْمَنَارُ مَنْصُوبَةٌ، فَأَيْنَ يُتَاهُ بِكُمْ؟ بَلْ كَيْفَ تَعْمَهُونَ وَبَيْنَكُمْ عِتْرَةُ نَبِيِّكُمْ؟ وَهُمْ أَزِمَّةُ الْحَقِّ، و أعلام الدِّين وَأَلْسِنَةُ الصِّدْقِ! فأَنْزِلُوهُمْ بِأَحْسَنِ مَنَازِلِ القُرْآنِ، وَرِدُوهُمْ وُرُودَ الْهِيمِ الْعِطَاشِ

O people learn this saying1 of the last of the Prophets: “He who dies from among us is not dead, and he who decays (after dying) from among us does not really decay”. Do not say what you do not understand, because most of the Right is in what you deny. Accept the argument of one against whom you have no argument. It is I. Did I not act before you on the greater thaqal (ath-thaqal al-akbar, i.e. the Qur'an) and did I not retain among you the smaller thaqal (ath-thaqal-al-asghar, i.e. the descendants of the Prophet)2 ? I fixed among you the standard of faith, and I taught you the limits of lawful and unlawful. I clothed you with the garments of safety with my justice and spread for you (the carpet of) virtue by my word and deed.

I showed you high manners through myself. Do not exercise your imagination about what the eye cannot see or the mind cannot conceive.

أَيُّهَا النَّاسُ، خُذُوهَا عَنْ خَاتَمِ النَّبِيِّينَ (صلى الله عليه وآله): «إِنَّهُ يَمُوتُ مَنْ مَاتَ مِنَّا وَلَيْسَ بِمَيِّت، وَيَبْلَى مَنْ بَلِيَ مِنَّا وَلَيْسَ بِبَال»، فَلاَ تَقُولُوا بِمَا لاَتَعْرِفُونَ، فَإنَّ أَكْثَرَ الْحَقِّ فِيَما تُنْكِرُونَ، وَاعْذِرُوا مَنْ لاَ حُجَّةَ لَكُمْ عَلَيْهِ ـ وَأَنَا هُوَ ـ أَلَمْ أَعْمَلْ فِيكُمْ بِالثَّقَلِ الاْكْبَرِ! وَأَتْرُكْ فِيكُمُ الثَّقَلَ الاْصْغَرَ! وَرَكَزْتُ فِيكُمْ رَايَةَ الاْيمَانِ، وَوَقَفْتُكُمْ عَلَى حُدُودِ الْحَلاَلِ وَالْحَرَامِ، وَأَلْبَسْتُكُمُ الْعَافِيَةَ مِنْ عَدْلِي، وَفَرَشْتُكُمُ المَعْرُوفَ مِنْ قَوْلي وَفِعْلي، وَأَرَيْتُكُمْ كَرَائِمَ الاْخْلاَقِ مِنْ نَفْسِي؟ فَلاَ تَسْتَعْمِلُوا الرَّأْيَ فِيَما لاَ يُدْرِكُ قَعْرَهُ الْبَصَرُ، وَلاَ تَتَغَلْغَلُ إِلَيْهِ الْفِكَرُ

A part of the same sermon: erroneous ideas about Banu Umayyah

منها:في الظنّ الخاطىَ

Till people begin thinking that the world is attached to the Umayyads, showering its benefits on them, and leading them to its clear spring for watering, and that their whip and sword will not be removed from the people. Whoever thinks so is wrong. There are rather a few drops from the joys of life which they would suck for a while and then vomit out the whole of it.

حَتَّى يَظُنَّ الظَّانُّ أَنَّ الدُّنْيَا مَعْقُولَةٌ عَلَى بَنِي أُمَيَّةَ، تَمْنَحُهُمْ دَرَّهَا، وَتُورِدُهُمْ صَفْوَهَا، وَلاَ يُرْفَعُ عَنْ هذِهِ الاْمَّةِ سَوْطُهَا وَلاَ سَيْفُهَا، وَكَذَبَ الظَّانُّ لِذلِكَ. بَلْ هِيَ مَجَّةٌ مِنْ لَذِيذِ الْعَيْشِ يَتَطَعَّمُونَهَا بُرْهَةً، ثُمَّ يَلْفِظُونَهَا جُمْلَةً !

Alternative Sources for Sermon 87

(1) Al-Zamakhshari, Rabi`, bab al-`izz wa al-sharaf; see also Ibn Abi al-Hadid, II,132 .

Notes

1. This saying of the Prophet is a definite proof of the view that the life of any one from among the Ahlul Bayt (Household of the Holy Prophet) does not come to an end and that apparent death makes no difference in their sense of living, although human intelligence is unable to comprehend the conditions and happenings of that life. There are many truths beyond this world of senses which human mind cannot yet understand. Who can say how in the narrow corner of the grave where it is not possible even to breathe, replies will be given to the questions of the angels Munkar and Nakir? Similarly, what is the meaning of life of the martyrs in the cause of Allah, who have neither sense nor motion, can neither see nor hear? Although to us they appear to be dead, yet the Qur'an testifies to their life.

And say not of those who are slain in the path of Allah that they are dead; Nay, (they are) living, but ye perceive not. (2:154)

At another place it says about their life:

Reckon not those who are slain in the way of Allah, to be dead; Nay! alive they are with their Lord being sustained. (3:169)

When restriction has been placed on mind and tongue even in respect of the common martyrs that they should not be called dead nor considered dead, how would not those individuals whose necks were reserved for sword and palate for poison be living for all times to come.

About their bodies Amir al-mu'minin has said that by passage of time no signs of ageing or decay occur in them, but they remain in the same state in which they fell as martyrs. There should be nothing strange in it because dead bodies preserved through material means still exist. When it is possible to do so through material means will it be out of the Power of the Omnipotent Creator to preserve against change and decay the bodies of those upon whom He has bestowed the sense of everlasting life? Thus about the martyrs of Badr, the Holy Prophet said: “Shroud them even with their wounds and flowing blood because when they would rise on the Day of Judgement blood would be pushing out of their throats”.

2. "ath-thaqal al-akbar" implies the Qur'an and "ath-thaqal al-asghar" means Ahlul Bayt (the Household of the Holy Prophet) as in the Prophet's saying: "Verily, I am leaving among you (the) two precious things (of high estimation and of care)," the reference is to Qur'an and Ahlul Bayt. There are several reasons for using this word Firstly, "thaqal" means the kit of a traveller, and since the kit is much in need, it is protected carefully. Secondly, it means a precious thing; and since this is of great importance, one is bound to follow the injunctions of the Qur'an and the actions of Ahlul Bayt. So they have been called 'precious things'. Since Allah has made arrangements for the protection of the Qur'an and Ahlul Bayt till doomsday so they have been called "thaqalayn" So the Prophet before leaving this world for the next, declared them to be his valuable possessions and ordered people to preserve them. Thirdly, then have been called "Thaqalayn" (precious things) in view of their purity and high value. Thus Ibn Hajar al-Haytami writes:

The Prophet has called the Qur'an and his Descendants as "thaqalayn" (two precious things) because "thaqal" means a pure, chaste and preserved thing, and either of these two were really so, each of them is the treasure of Divine knowledge and a source of scholarly secrets and religious commandments. For that reason the Prophet desired the people to follow them and to stick to them and to secure knowledge from them. Among them the most deserving of attachment is the Imam and Scholar of the family of the Prophet namely `Ali ibn Abi Talib (Allah may honour his face) because of his great insight and copiousness of knowledge which we have already described. (as-Sawa`iq al-muhriqah, p. 90)

Since the Prophet has with regard to apparent implication attributed the Qur'an to Allah and the descendants to himself, therefore in keeping with the natural status the Qur'an has been called the bigger weight while the descendants, the smaller weight. Otherwise from the point of view of being followed both are equal and from the point of view of utility in the development of character there can be no question in the status of the speaking party (the Ahlul Bayt) being higher than the silent one (the Qur'an).

Sermon 88: Allah did not crush any unruly tyrant...

About the division of the community into factions (causes of people’s destruction)

ومن خطبة له (عليه السلام)

وفيها بيان للاسباب التي تهلك الناس

Indeed, Allah did not crush any unruly tyrant in this world except after allowing him time and opportunity and did not join the broken bone of any people (ummah) until He did not inflict calamity and distress upon them. Even less than what sufferings and misfortunes have yet to fall upon you or have already befallen you are enough for giving lessons. Every man with a heart is not intelligent, every ear does not listen and every eye does not see.

أَمَّا بَعْدُ، فَإِنَّ اللهَ سُبْحانَهُ لَمْ يَقْصِمْ جَبَّارِي دَهْر قَطُّ إِلاّ بَعْدَ تَمْهِيل وَرَخَاء، وَلَمْ يَجْبُرْ عَظْمَ أَحَد مِنَ الاْمَمِ إِلاَّ بَعْدَ أَزْل وَبَلاَء، وَفِي دُونِ مَا اسْتَقْبَلْتُمْ مِنْ خَطْب وَاسْتَدْبَرْتُمْ مِنْ خَطْب مُعْتَبَرٌ! وَمَا كُلُّ ذِي قَلْب بَلَبِيب، وَلاَ كُلُّ ذِي سَمْع بِسَمِيع، وَلاَ كُلُّ ذِي نَاظِر بِبَصِير

I wonder, and there is no reason why I should not wonder, about the faults of these groups who have introduced alterations in their religious pleas, who do not move on the footsteps of their Prophet nor follow the actions of the vicegerent. They do not believe in the unknown and do not avoid the evil. They act on the doubts and tread in (the way of) their passions. For them good is whatever they consider good and evil is whatever they consider evil.

Their reliance for resolving distresses is on themselves. Their confidence in regard to dubious matters is on their own opinions as if every one of them is the Leader (Imam) of himself. Whatever he has decided himself he considers it to have been taken through reliable sources and strong factors.

فَيَا عَجَباً! وَمَا لِيَ لاَ أَعْجَبُ مِنْ خَطَإِ هذِهِ الْفِرَقِ عَلَى اختِلاَفِ حُجَجِهَا فِي دِينِهَا! لاَ يَقْتَصُّونَ أَثَرَ نَبِيٍّ، وَلاَيَقْتَدُونَ بَعَمَلِ وَصِيٍّ، وَلاَ يُؤْمِنُونَ بَغَيْب، وَلاَ يَعِفُّونَ عَنْ عَيْب، يَعْمَلُونَ فِي الشُّبُهَاتِ، وَيَسِيرُونَ فِي الشَّهَوَاتِ، الْمَعْرُوفُ فِيهمْ مَا عَرَفُوا، وَالْمُنْكَرُ عِنْدَهُمْ مَا أَنْكَرُوا، مَفْزَعُهُمْ فِي الْمُعْضِلاَتِ إِلَى أَنْفُسِهمْ، وَتَعْوِيلُهُمْ فِي المُبْهماتِ عَلَى آرَائِهِمْ، كَأَنَّ كُلَّ امْرِىء مِنْهُمْ إِمَامُ نَفْسِهِ، قَدْ أَخَذَ مِنْهَا فِيَما يَرَى بَعُرىً ثِقَات، وأَسْبَاب مُحْكَمَات

Alternative Sources for Sermon 88

(1) Al-Kulayni, Rawdah, 62;

(2) al-Mufid, al-'Irshad,173 ;

(3) Ibn al-'Athir, al-Nihayah, I, 46 (a.z.l.).

Sermon 89: Allah sent the Prophet after...

About the Holy Prophet

ومن خطبة له (عليه السلام)

في الرسول الاعظم (صلى الله عليه وآله وسلم) وبلاغ الامام عنه

Allah sent the Prophet after the mission of other Prophets had stopped and the peoples were in slumber for a long time. Evils were raising heads, all matters were under disruption and in flames of wars, while the world was devoid of brightness, and full of open deceitfulness. Its leaves had turned yellow and there was absence of hope about its fruits and its water had gone underground. The minarets of guidance had disappeared and signs of destruction had appeared. It was stern to its people and frowned in the face of its seeker. Its fruit was vice and its food was carcass. Its inner dress was fear and outer cover was sword.

أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ، وَطُولِ هَجْعَةٍ مِنَ الاْمَمِ، وَاعْتِزَامٍ مِنَ الْفِتَنِ، وَانْتَشَارٍ مِنَ الاْمُورِ، وَتَلَظٍّمِنَ الْحُرُوبِ، والدُّنْيَا كَاسِفَةُ النُّورِ، ظَاهِرَةُ الْغُرُورِ، عَلَى حِينِ اصْفِرَارٍ مِنْ وَرَقِهَا، وَإِيَاسٍ مِنْ ثَمَرِهَا، وَاغْوِرَارٍ مِنْ مَائِهَا، قَدْ دَرَسَتْ أعْلامُ الْهُدَى، وَظَهَرَتْ أَعْلاَمُ الرِّدَى، فَهِيَ مُتَجَهِّمَةٌ لاِهْلِهَا، عَابِسَةٌ فِي وَجْهِ طَالِبِهَا، ثَمَرُهَا الْفِتْنَةُ وَطَعَامُهَا الْجِيفَةُ وَشِعَارُهَا الْخَوْفُ، وَدِثَارُهَا السَّيْفُ

So take lesson, O creatures of Allah, and recall that (evil doing) with which your fathers and brothers are entangled, and for which they have to account. By my life, your time is not much behind theirs, nor have long periods or centuries lapsed between you and them, nor are you much distant from when you were in their loins.

فَاعْتَبِرُوا عِبَادَ اللهِ، وَاذْكُرُوا تِيكَ الَّتي آبَاؤُكُمْ وَإِخْوَانُكُمْ بِهَا مُرْتَهَنُونَ، وَعَلَيْهَا مُحَاسَبُونَ. وَلَعَمْرِي مَا تَقَادَمَتْ بِكُمْ وَلاَ بِهِمُ الْعُهُودُ، وَلاَ خَلَتْ فِيَما بَيْنَكُمْ وَبَيْنَهُمُ الاَحْقَابُ وَالْقُرُونُ، وَمَا أَنْتُمُ الْيَوْمَ مِنْ يَوْمَ كُنْتُمْ فِي أَصْلاَبِهِمْ بِبَعِيد

By Allah, whatever the Prophet told them, I am here telling you the same and whatever you hear today is not different from what they heard yesterday. The eyes that were opened for them and the hearts that were made for them at that time, just the same have been given to you at this time.

By Allah, you have not been told anything that they did not know and you have not been given anything which they were deprived. Certainly you have been afflicted by a calamity (which is like a she-camel) whose nose-string is moving about and whose strap is loose So in whatever condition these deceitful people are should not deceive you, because it is just a long shadow whose term is fixed.

وَاللهِ مَا أَسْمَعَكُمُ الرَّسُولُ (صلى الله عليه وآله) شَيْئاً إِلاَّ وَهَا أَنَا ذَا الْيَوْمَ مُسْمِعُكُمُوهُ، وَمَا أَسْمَاعُكُمُ الْيَوْمَ بِدُونِ أَسْمَاعِكُمْ بِالاْمْسِ، وَلاَ شُقَّتْ لَهُمُ الاْبصَارُ، وَجُعِلَتْ لَهُمُ الاْفْئِدَةُ في ذلِكَ الاْوَانِ، إِلاَّ وَقَدْ أُعْطِيتُمْ مِثْلَهَا فِي هذَا الزَّمَانِ. وَوَاللهِ مَا بُصِّرْتُمْ بَعْدَهُمْ شَيْئاً جَهِلُوهُ، وَلاَ أُصْفِيتُمْ بِهِ وَحُرِمُوهُ، وَلَقَدْ نَزَلَتْ بِكُمُ الْبَلِيَّةُ جَائِلاً خِطَامُهَا، رِخْواً بِطَانُهَا، فَلاَ يَغُرَّنَّكُمْ مَا أَصْبَحَ فِيهِ أَهْلُ الْغُرُورِ، فَإِنَّمَا هَوَ ظِلٌّ مَمْدُودٌ، إِلَى أَجَل مَعْدُود

Alternative Sources for Sermon 89

(1) Al-Kulayni, `Usul al-Kafi, I, 60;

(2) al-Sayyid al-Yamani, al-Taraz, I,342 ;

(3) `Ali ibn Ibrahim, Tafsir, p.3.

Sermon 90: Praise be to Allah who is well-known without being seen...

Allah's attributes and some advice

ومن خطبة له (عليه السلام)

وتشتمل على قِدم الخالق وعظم مخلوقاته، ويختمها بالوعظ

Praise be to Allah who is well-known without being seen, Who creates without pondering over, Who has ever been existent when there was no sky with domes, nor curtains with lofty doors, nor gloomy night, nor peaceful ocean, nor mountains with broad pathways, nor curved mountain roads, nor earth of spread floors, nor self-reliant creatures. He is the Originator of creation and their Master. He is the God of the creation and its feeder. The sun and the moon are steadily moving in pursuit of His will. They make every fresh thing old and every distant thing near.

الْحَمْدُ للهِ الْمَعْرُوفِ مِنْ غَيْرِ رُؤْيَة، الْخَالِقِ مِنْ غَيْرِ رَوِيَّة، الَّذِي لَمْ يَزَلْ قَائِماً دَائِماً; إِذْ لاَ سَمَاءٌ ذَاتُ أَبْرَاج، وَلاَ حُجُبٌ ذَاتُ إِرْتَاج، وَلاَ لَيْلٌ دَاج، وَلاَ بَحْرٌ سَاج، وَلاَ جَبَلٌ ذُوفِجَاج، وَلاَ فَجٌّ ذُواعْوِجَاج، وَلاَ أَرْضٌ ذَاتُ مِهَاد، وَلاَ خَلْقٌ ذُوااعْتِماد: ذلِكَ مُبْتَدِعُ الْخَلْقِ وَوَارِثُهُ، وَإِلهُ الْخَلْقِ وَرَازِقُهُ، وَالشَّمْسُ وَالْقَمَرُ دَائِبَانِ فِي مَرْضَاتِهِ: يُبْلِيَانِ كُلَّ جَدِيد، وَيُقَرِّبَانِ كُلَّ بَعِيد

He distributed their sustenance and has counted their deeds and acts, the number of their breaths, their concealed looks, and whatever is hidden in their bosoms. He knows their places of stay and places of last resort in the loins and wombs till they reach their end.

قَسَمَ أَرْزَاقَهُمْ، وَأَحْصَى آثَارَهُمْ وَأَعْمَالَهُمْ، وَعَدَدَ أنْفاسَهُمْ، وَخَائِنَةَ أعْيُنِهِمْ وَمَا تُخْفِي صُدُورُهُمْ مِنَ الضَّمِيرِ، وَمُسْتَقَرَّهُمْ وَمُسْتَوْدَعَهُمْ مِنَ الاْرْحَامِ وَالظُّهُورِ، إِلَى أَنْ تَتَنَاهَى بِهِمُ الْغَايَاتُ

His punishment on enemies is harsh despite the extent of His Mercy, and His compassion on His friends is vast despite His harsh punishment. He overpowers one who wants to overcome Him, and destroys one who clashes with Him. He disgraces one who opposes Him and gains sway over one who bears Him hostility. He is sufficient for one who relies on Him. He gives one who asks Him. He repays one who lends to Him. He rewards one who thanks Him.

هُوَ الَّذِي اشْتَدَّتْ نِقْمَتُهُ عَلَى أَعْدَائِهِ فِي سَعَةِ رَحْمَتِهِ، وَاتَّسَعَتْ رَحْمَتُهُ لاِوْلِيَائِهِ فِي شِدَّةِ نِقْمَتِهِ، قَاهِرُ مَنْ عَازَّهُ، وَمُدَمِّرُ مَنْ شَاقَّهُ، وَمُذِلُّ مَنْ نَاوَاهُ، وَغَالِبُ مَنْ عَادَاهُ. مَنْ تَوَكَّلَ عَلَيْهِ كَفَاهُ، وَمَنْ سَأَلَهُ أَعْطَاهُ، وَمَنْ أَقْرَضَهُ قَضَاهُ، وَمَنْ شَكَرَهُ جَزَاهُ

O creatures of Allah, weigh yourselves before you are weighed and assess yourselves before you are assessed. Breathe before suffocation of the throat. Be submissive before you are harshly driven. Know that if one does not help himself in acting as his own adviser and warner then no one else can (effectively) be his adviser or warner.

عِبَادَ اللهِ، زِنُوا أَنْفُسَكُمْ مِنْ قَبْلِ أَنْ تُوزَنُوا، وَحَاسِبُوهَا مِنْ قَبْلِ أَنْ تُحَاسَبُوا، وَتَنَفَّسُوا قَبْلَ ضِيقِ الْخِنَاقِ، وَانْقَادُوا قَبْلَ عُنْفِ السِّيَاقِ، وَاعْلَمُوا أَنَّهُ مَنْ لَمْ يُعَنْ عَلَى نَفْسِهِ حَتَّى يَكُونَ لَهُ مِنْهَا وَاعِظٌ وَزَاجِرٌ، لَمْ يَكُنْ لَهُ مِنْ غَيْرِهَا زَاجِرٌ وَلاَ وَاعِظٌ

Alternative Sources for Sermon 90

(1) Al-Wasiti, `Uyun al-hikam;

(2) al-'Amidi, Ghurar,185 ;

(3) Ibn al-'Athir, al-Nihayah, II,345 .

Sermon 13: You are a woman's army

Condemning the people of Basrah [after the battle of Jamal]

1

ومن كلام له (عليه السلام)

في ذم البصرة وأهلها [بعد وقعة الجمل [

You were the army of a woman and in the command of a quadruped. When it grumbled you responded, and when it was wounded (hamstrung) you fled away. Your character is low and your pledge is broken. Your faith is hypocrisy. Your water is brackish. He who stays with you is laden with sins and he who forsakes you secures Allah’s mercy. It is as though I see your mosque prominent, resembling the surface of a boat, while Allah has sent chastisement from above and from below it and everyone who is on it is drowned.2

كُنْتُمْ جُنْدَ الْمَرْأَةِ، وَأَتْبَاعَ البَهِيمَةِ رَغَافَأَجَبْتُم، وَعُقِرَفَهَرَبْتُمْ. أَخْلاَقُكُمْ دِقَاقٌ وَعَهْدُكُمْ شِقَاقٌ، وَدِيْنُكُمْ نِفَاقٌ، وَمَاؤُكُمْ زُعَاقٌ المُقِيمُ بَيْنَ أَظْهُرِكُمْ مُرْتَهَنٌ بِذَنْبِهِ، وَالشَّاخِصُ عَنْكُمْ مُتَدَارَكٌ بِرَحْمةٍ مِنْ رَبِّهِ. كَأَنِّي بِمَسْجِدكُمْ كَجُؤْجُؤِ سَفِينَةٍ قَدْ بَعَثَ اللهُ عَلَيْها العَذَابَ مِنْ فَوْقِها وَمِنْ تَحتِها، وَغَرِقَ مَنْ في ضِمْنِها

Another version

By Allah, your city would certainly be drowned so much so that as though I see its mosque like the upper part of a boat or a sitting ostrich.

وفي رواية :

وَأيْمُ اللهِ لَتَغْرَقَنَّ بَلْدَتُكُمْ حَتَّى كَأَنِّي أَنْظُرُ إِلى مَسْجِدِهَا كَجُؤْجُؤِ سَفِينَةٍ، أَوْ نَعَامَةٍ جَاثِمَةٍ

Another version

Like the bosom of a bird in deep sea.

وفي رواية أخرى :

كَجُؤْجُؤِ طَيْرٍ في لُجَّةِ بَحْرٍ

Another version

Your city is the most stinking of all the cities as regards its clay, the nearest to water and remotest from the sky. It contains nine tenths of evil. He who enters it is surrounded with his sins and he who is out of it enjoys Allah’s forgiveness. It seems as though I look at this habitation of yours that water has so engulfed it that nothing can be seen of it except the highest part of mosque appearing like the bosom of a bird in deep sea.

و في رواية :

بلادكم أنتن بلاد الله تربةً: أقربها من الماء و أبعدها من السماء و بها تسعة اعشار الشر، المحتَبَس فيها بِذنبِهِ، و الخارج بِعفوِ اللهِ كأنّي أنظر الى قريتكم هذه قد طبَّقَها الماء، حتّى ما يرى منها الّا شُرُف المسجد، كأنه جؤجؤ طير في لجة بحر

Alternative Sources for Sermon 13

(1) Al-Dinawari, al-'Akhbar,153 ;

(2) al-Mas`udi, Muruj, II,377 ;

(3) Ibn Qutaybah, `Uyun, I,217 ;

(4) Ibn `Abd Rabbih, al-`Iqd, IV,328 ;

(5) al-Majlisi, Bihar, VIII,447 ;

(6) `Ali ibn Ibrahim, Tafsir,655 ;

(7) al-Tusi, al-'Amali,* 78;

(8) al-Mufid, al-Jamal,210 ,203 .

Notes

1. Ibn Maytham writes that when the Battle of Jamal ended then on the third day after it Amir al-mu'minin said the morning prayer in the central mosque of Basrah and after finishing it stood on the right side of the prayer place reclining against the wall and delivered this sermon wherein he described the lowness of character of the people of Basrah and their slyness, namely that they got enflamed at others' instigation without anything of their own and making over their command to a woman clung to a camel. They broke away after swearing allegiance and exhibited their low character and evil nature by practising double facedness. In this sermon woman implies `A'ishah and quadruped implies the camel (Jamal) after which this battle has been named the Battle of Jamal.'

This battle originated in this way that when although during the life time of `Uthman, `A'ishah used to oppose him and had left for Mecca leaving him in siege and as such she had a share in his assassination details of which would be stated at some suitable place but when on her return from Mecca towards Medina she heard from `Abdullah ibn Salamah that after `Uthman allegiance had been paid to `Ali (as Caliph) she suddenly exclaimed, "If allegiance has been paid to `Ali, I wish the sky had burst on the earth. Let me go back to Mecca." Consequently she decided to return to Mecca and began saying, "By Allah `Uthman has been killed helplessly. I shall certainly avenge his blood."

On seeing this wide change in the state of affairs Abu Salamah said, "What are you saying as you yourself used to say "Kill this Na`thal ; he had turned unbeliever." Thereupon she replied, "Not only I but everyone used to say so; but leave these things and listen to what I am now saying, that is better and deserves more attention. It is so strange that first he was called upon to repent but before giving him an opportunity to do so he has been killed." On this Abu Salamah recited the following verses addressing her:

You started it and now you are changing and raising storms of wind and rain.

You ordered for his killing and told us that he had turned unbeliever.

We admit that he has been killed but under your orders and the real Killer is one who ordered it.

Nevertheless, neither the sky fell over us nor did the sun and moon fall into eclipse.

Certainly people have paid allegiance to one who can ward off the enemy with power and grandeur, does not allow swords to come near him and loosens the twist of the rope, that is, subdues the enemy.

He is always fully armed for combat and the faithful is never like the traitor.

However, when she reached Mecca with a passion for vengeance she began rousing the people to avenge `Uthman's blood by circulating stories of his having been victimised. The first to respond to this call was `Abdullah ibn `Amir al-Hadrami who had been the governor of Mecca in `Uthman's reign and with him Marwan ibn al-Hakam, Sa`id ibn al-`As and other Umayyads rose to support her. On the other side Talhah ibn `Ubaydillah and az-Zubayr ibn al-`Awwam also reached Mecca from Medina. From Yemen Ya`la ibn Munabbih who had been governor there during `Uthman's caliphate and the former governor of Basrah, `Abdullah ibn `Amir ibn Kurayz also reached there, and joining together began preparing their plans.

Battle had been decided upon but discussion was about the venue of confrontation. `A'ishah's opinion was to make Medina the venue of the battle but some people opposed and held that it was difficult to deal with Medinites, and that some other place should be chosen as the venue. At last after much discussion it was decided to march towards Basrah as there was no dearth of men to support the cause. Consequently on the strength of `Abdullah ibn `Amir's countless wealth, and the offer of six hundred thousand Dirhams and six hundred camels by Ya`la ibn Munabbih they prepared an army of three thousand and set off to Basrah. There was a small incident on the way on account of which `A'ishah refused to advance further.

What happened was that at a place she heard the barking of dogs and enquired from the camel driver the name of the place. He said it was Haw'ab. On hearing this name she recalled the Prophet's admonition when he had said to his wives, "I wish I could know at which of you the dogs of Haw'ab would bark." So when she realised that she herself was that one she got the camel seated by patting and expressed her intention to abandon the march. But the device of her companions saved the deteriorating situation. `Abdullah ibn az-Zubayr swore to assure her that it was not Haw'ab, Talhah seconded him and for her further assurance also sent for fifty persons to stand witness to it. When all the people were on one side what could a single woman do by opposing. Eventually they were successful and `A'ishah resumed her forward march with the same enthusiasm.

When this army reached Basrah, people were first amazed to see the riding animal of `A'ishah. Jariyah ibn Qudamah came forward and said, "O' mother of the faithful, the assassination of `Uthman was one tragedy but the greater tragedy is that you have come out on this cursed camel and ruined your honour and esteem. It is better that you should get back." But since neither the incident at Haw'ab could deter her nor could the Qur'anic injunction: "Keep sitting in your houses" (33:33) stop her, what effect could these voices produce. Consequently, she disregarded all this.

When this army tried to enter the city the Governor of Basrah `Uthman ibn Hunayf came forward to stop them and when the two parties came face to face they drew their swords out of the sheaths and pounced upon each other. When a good number had been killed from either side `A'ishah intervened on the basis of her influence and the two groups agreed that till the arrival of Amir al-mu'minin the existing administration should continue and `Uthman ibn Hunayf should continue on his post. But only two days had elapsed when they made a nightly attack on `Uthman ibn Hunayf, killed forty innocent persons, beat `Uthman ibn Hunayf, plucked every hair of his beard, took him in their custody and shut him up. Then they attacked public treasury and while ransacking it killed twenty persons on the spot, and beheaded fifty more after arresting them.

Then they attacked the grain store, whereupon an elderly noble of Basrah Hukaym ibn Jabalah could not control himself and reaching there with his men said to `Abdullah ibn az-Zubayr, "Spare some of this grain for the city's populace. After all there should be a limit to oppression. You have spread killing and destruction all round and put `Uthman ibn Hunayf in confinement. For Allah's sake keep off these ruining activities and release `Uthman ibn Hunayf. Is there no fear of Allah in your hearts?" Ibn az-Zubayr said, "This is vengeance of `Uthman's life." Hukaym ibn Jabalah retorted, "Were those who have been killed assassins of `Uthman? By Allah, if I had supporters and comrades I should have certainly avenged the blood of these Muslims whom you have killed without reason." Ibn az-Zubayr replied, "We shall not give anything out of this grain, nor will `Uthman ibn Hunayf be released." At last the battle raged between these two parties but how could a few individuals deal with such a big force? The result was that Hukaym ibn Jabalah, his son al-Ashraf ibn Hukaym ibn Jabalah, his brother ar-Ri'l ibn Jabalah and seventy persons of his tribe were killed. In short, killing and looting prevailed all round. Neither anyone's life was secure nor was there any way to save one's honour or property.

When Amir al-mu'minin was informed of the march to Basrah he set out to stop it with a force which consisted of seventy of those who had taken part in the battle of Badr and four hundred out of those companions who had the honour of being present at the Allegiance of Ridwan (Divine Pleasure). When he stopped at the stage of Dhiqar he sent his son Hasan (p.b.u.h.) and `Ammar ibn Yasir to Kufah to invite its people to fighting. Consequently, despite interference of Abu Musa al-Ash`ari seven thousand combatants from there joined Amir al- mu'minin's army. He left that place after placing the army under various commanders.

Eye witnesses state that when this force reached near Basrah first of all a contingent of ansar appeared foremost. Its standard was held by Abu Ayyub al-Ansari. After it appeared another contingent of 1000 whose commander was Khuzaymah ibn Thabit al-Ansari. Then another contingent came in sight. Its standard was borne by Abu Qatadah ibn ar-Rabi`. Then a crowd of a thousand old and young persons was seen. They had signs of prostration on their foreheads and veil of fear of Allah on their face. It seemed as if they were standing before the Divine Glory on the Day of Judgement. Their Commander rode a dark horse, was dressed in white, had black turban on his head and was reciting the Qur'an loudly. This was `Ammar ibn Yasir. Then another contingent appeared. Its standard was in the hand of Qays ibn Sa`d ibn `Ubadah.

Then an army came to sight. Its leader wore white dress and had a black turban on his head. He was so handsome that all eyes centred around him. This was `Abdullah ibn `Abbas. Then followed a contingent of the companions of the Prophet. Their standard bearer was Qutham ibn al-`Abbas. Then after the passing of a few contingents a big crowd was seen, wherein there was such a large number of spears that they were overlapping and flags of numerous colours were flying. Among them a big and lofty standard was seen with distinctive position. Behind it was seen a rider guarded by sublimity and greatness. His sinews were well-developed and eyes were cast downwards. His awe and dignity was such that no one could look at him. This was the Ever Victorious Lion of Allah namely `Ali ibn Abi Talib (p.b.u.h.).

On his right and left were Hasan and Husayn (p.b.u.t.). In front of him Muhammad ibn al-Hanafiyyah walked in slow steps carrying the banner of victory and glory, and on the back were the young men of Banu Hashim, the people of Badr and `Abdullah ibn Ja`far ibn Abi Talib. When this army reached the place az-Zawiyah, Amir al-mu'minin alighted from the horse, and after performing four rak`ah of prayer put his cheeks on the ground. When he lifted his head the ground was drenched with tears and the tongue was uttering these words: O' Sustainer of earth, heaven and the high firmament, this is Basrah. Fill our lap with its good and protect us from its evils.

Then proceeding forward he got down in the battle-field of Jamal where the enemy was already camping. First of all Amir al-mu'minin announced in his army that no one should attack another, nor take the initiative. Saying this he came in front of the opposite army and said to Talhah and az-Zubayr, "You ask `A'ishah by swearing in the name of Allah and His prophet whether I am not free from the blame of `Uthman's blood, and whether I used the same words for him which you used to say, and whether I pressurised you for allegiance or you swore it of your own free will." Talhah got exasperated at these words but az-Zubayr relented, and Amir al-mu'minin turned back after it, and giving the Qur'an to Muslim (a young man from the tribe of `Abd Qays) sent him towards them to pronounce to them the verdict of the Qur'an. But people took both of them within aim and covered this godly man with their arrows.

Then `Ammar ibn Yasir went to canvass and convince them and caution them with the consequences of war but his words were also replied by arrows. Till now Amir al-mu'minin had not allowed an attack as a result of which the enemy continued feeling encouraged and went on raining arrows constantly. At last with the dying of a few valiant combatants consternation was created among Amir al-mu'minin's ranks and some people came with a few bodies before him and said, "O' Commander of the faithful you are not allowing us to fight while they are covering us with arrows. How long can we let them make our bosoms the victim of their arrows, and remain handfolded at their excesses?"

At this Amir al-mu'minin did show anger but acting with restraint and endurance, came to the enemy in that very form without wearing armour or any arm and shouted, "Where is az-Zubayr?" At first az-Zubayr hesitated to come forward but he noticed that Amir al-mu'minin had no arms he came out. Amir al-mu'minin said to him "O' az-Zubayr, you must remember that one day the Prophet told you that you would fight with me and wrong and excess would be on your side." az-Zubayr replied that he had said so. Then Amir al-mu'minin enquired "Why have you come then?" He replied that his memory had missed it and if he had recollected it earlier he would not have come that way. Amir al-mu'minin said, "Well, now you have recollected it" and he replied, "Yes." Saying this he went straight to `A'ishah and told her that he was getting back.

She asked him the reason and he replied, "`Ali has reminded me a forgotten matter. I had gone astray, but now I have come on the right path and would not fight `Ali ibn Abi Talib at any cost." `A'ishah said, "You have caught fear of the swords of the sons of `Abd al-Muttalib." He said, "No" and saying this he turned the reins of his horse. However, it is gratifying that some consideration was accorded to the Prophet's saying, for at Haw'ab even after recollection of the Prophet's words no more than transient effect was taken of it. On returning after this conversation Amir al-mu'minin observed that they had attacked the right and left flanks of his army. Noticing this Amir al-mu'minin said, "Now the plea has been exhausted. Call my son Muhammad." When he came Amir al-mu'minin said, "My son, attack them now."

Muhammad bowed his head and taking the standard proceeded to the battle-field. But arrows were falling in such exuberance that he had to stop. When Amir al-mu'minin saw this he called out at him, "Muhammad, why don't you advance?" He said, "Father, in this shower of arrows there is no way to proceed. Wait till the violence of arrows subsides." He said, "No, thrust yourself in the arrows and spears and attack." Muhammad ibn al-Hanafiyyah advanced a little but the archers so surrounded him that he had to hold his steps. On seeing this a frown appeared on Amir al-mu'minin's fore-head and getting forward he hit the sword's handle on the Muhammad's back and said, "This is the effect of your mother's veins."

Saying this he took the standard from his hands and folding up his sleeves made such and attack that a tumult was created in the enemy's ranks from one end to the other. To whichever row he turned, it became clear and to whatever side he directed himself bodies were seen falling and heads rolling in the hoofs of horses. When after convulsing the rows he returned to his position he said to Muhammad ibn al-Hanafiyyah, "Look, my son, battle is fought like this." Saying this he gave the standard to him and ordered him to proceed. Muhammad advanced towards the enemy with a contingent of ansar. The enemy also came out moving and balancing their spears. But the brave son of the valiant father convulsed rows over rows while the other warriors also made the battle-field glory and left heaps of dead bodies.

From the other side also there was full demonstration of spirit of sacrifice. Dead bodies were falling one over the other but they continued sacrificing their lives devotedly around the camel. Particularly the condition of Banu Dabbah was that although their hands were being severed from the elbows for holding the reins of the camel, and bosoms were being pierced yet they had the following battle-song on their tongues: a) To us death is sweeter than honey. We are Banu Dabbah, camel rearers. b) We are sons of death when death comes. We announce the death of `Uthman with the edges of spears. c) Give us back our chief and there is an end to it.

The low character and ignorance from faith of these Banu Dabbah, can be well understood by that one incident which al-Mada'ini has narrated. He writes that in Basrah there was a man with mutilated ear. He asked him its reason when he said, "I was watching the sight of dead bodies in the battle-field of Jamal when I saw a wounded man who sometimes raised his head and sometimes dashed it back on the ground. I approached near. Then the following two verses were on his lips: a) Our mother pushed us into the deep waters of death and did not get back till we had thoroughly drunk. b) By misfortune we obeyed Banu Taym who are none but slave men and slave girls.

"I told him it was not the time to recite verses; he should rather recall Allah and recite the kalimat ash-shahadah (verse of testimony). On my saying this he saw me with angry looks and uttering a severe abuse and said, "You are asking me to recite kalimat ash-shahadah, get frightened at the last moment and show impatience." I was astonished to hear this and decided to return without saying anything further. When he saw me returning he said, "Wait; for your sake I am prepared to recite, but teach me." I drew close to teach him the kalimah when he asked me to get closer. When I got closer he caught my ear with his teeth and did not leave it till he tore it from the root. I did not think it proper to molest a dying man and was about to get back abusing and cursing him when he asked me to listen one more thing. I agreed to listen lest he had an unsatisfied wish. He said that when I should get to my mother and she enquired who had bitten my ear I should say that it was done by `Umayr ibn al-Ahlab ad-Dabbi who had been deceived by a woman aspiring to become the commander of the faithful (head of the state)."

However, when the dazzling lightning of swords finished the lives of thousands of persons and hundreds of Banu Azd and Banu Dabbah were killed for holding the rein of the camel, Amir al-mu'minin ordered, "Kill the camel for it is Satan." Saying this he made such a severe attack that the cries of "Peace" and "Protection" rose from all round. When he reached near the camel he ordered Bujayr ibn Duljah to kill the camel at once. Consequently, Bujayr hit him with such full might that the camel fell in agony on the side of its bosom. No sooner than the camel fell the opposite army took to heels and the carrier holding `A'ishah was left lonely and unguarded. The companion of Amir al-mu'minin took control of the carrier and under orders of Amir al-mu'minin, Muhammad ibn Abi Bakr escorted `A'ishah to the house of Safiyyah bint al-Harith.

This encounter commenced on the 10th of Jumada ath-thaniyah, 36 A.H., in the afternoon and came to an end the same evening. In it from Amir al-mu'minin's army of twenty two thousand, one thousand and seventy or according to another version five hundred persons were killed as martyrs while from `A'ishah's army of thirty thousand, seventeen thousand persons were killed, and the Prophet's saying, "That people who assigned their affairs (of state) to a woman would never prosper" was fully corroborated. (al-Imamah wa's-siyasah; Muruj adh-dhahab; al-`Iqd al-farid; at-Tarikh, at Tabari)

2. Ibn Abi'l-Hadid has written that as prophesied by Amir al-mu'minin, Basrah was flooded twice - once in the days of al-Qadir Bi’llah and once in the reign of al-Qa'im bi Amri'l-lah and the state of flooding was just this that while the whole city was under water but the top ends of the mosque were seen about the surface of the water and looked like a bird sitting on the side of its bosom.

Sermon 14: Your land is close to the sea

This also is in condemnation of the people of Basrah

ومن كلام له (عليه السلام)

في مثل ذلك

Your land is close to the sea and away from the sky. Your wits have become light and your minds are full of folly. You are the aim of the archer, a morsel for the eater and an easy prey for the hunter.

أرْضُكُمْ قَرِيبَةٌ مِنَ المَاءِ، بَعِيدَةٌ مِنَ السَّماءِ، خَفَّتْ عُقُولُكُمْ، وَسَفِهَتْ حُلُومُكُمْ، فَأَنْتُمْ غَرَضٌ لِنَابِل، وَأُكْلَةٌ لاِكِل، وَفَرِيسَةٌ لِصائِد

Alternative Sources for Sermon 14

(1) Al-Mufid, al-Jamal,217 ;

(2) al-Waqidi, al-Jamal, see al-Mufid, op. cit.;

(3) al-Dinawari, al-'Akhbar,151 ;

(4) Ibn Qutaybah, `Uyun, I,217 ;

(5) al-Mas`udi, Muruj, II,368 ;

(6) Ibn `Abd Rabbih, al-`Iqd, II,169 .

Sermon 15: By God, even if I had found that

After returning to the Muslims the land grants made by `Uthman ibn `Affan, he said:

ومن كلام له (عليه السلام)

فيما ردّه على المسلمين من قطائع عثمان

By Allah, even if I had found that by such money women have been married or slave-maids have been purchased I would have returned it (to its owners) because there is wide scope in dispensation of justice, and he who finds it hard to act justly will find it harder to deal with injustice.

وَاللهِ لَوْ وَجَدْتُهُ قَدْ تُزُوِّجَ بِهِ النِّسَاءُ، وَمُلِكَ بِهِ الاْمَاءُ، لَرَدَدْتُهُ; فَإِنَّ في العَدْلِ سَعَةً، وَمَنْ ضَاقَ عَلَيْهِ العَدْلُ، فَالجَوْرُ عَلَيْهِ أَضيَقُ !

Alternative Sources for Sermon 15

(1) Al-`Askari, al-'Awa'il,102 ;

(2) al-Qadi al-Nu`man, Da`a'im, I,396 ;

(3) al-Mas`udi, Ithbat,120 .

Sermon 16: My word is the guarantee of my promise

Delivered when allegiance was sworn to him at Medina

من كلام له (عليه السلام)

لمّا بويع بالمدينة

وفيها يخبر الناس بعلمه بما تؤول إليه أحوالهم وفيها يقسمهم إلى أقسام

The responsibility for what I say is guaranteed and I am answerable for it. He to whom experiences have clearly shown the past exemplary punishments (given by Allah to peoples) is prevented by piety from falling into doubts. You should know that the same troubles have returned to you which existed when the Prophet was first sent.

By Allah who sent the Prophet with faith and truth, you will be severely subverted, bitterly shaken as in sieving and fully mixed as by spooning in a cooking pot till your low persons become high and high ones become low, those who were behind would attain forward positions and those who were forward would become backward. By Allah, I have not concealed a single word or spoken any lie and I had been informed of this event and of this time.

ذِمَّتي بِمَا أَقُولُ رَهِينَةٌ وَأَنَا بِهِ زَعِيمٌ: إِنَّ مَنْ صَرَّحَتْ لَهُ العِبَرُ عَمَّا بَيْنَ يَدَيْهِ مِنَ المَثُلاتِ، حَجَزَهُ التَّقْوَى عَنْ تَقَحُّمِ الشُّبُهَاتِ. أَلاَ وَإِنَّ بَلِيَّتَكُمْ قَدْ عَادَتْ كَهَيْئَتِهَا يَوْمَ بَعَثَ اللهُ نَبِيَّهُ (صلى الله عليه وآله)، وَالَّذِي بَعَثَهُ بِالحَقِّ لَتُبَلْبَلُنَّ بَلْبَلَةً، وَلَتُغَرْبَلُنَّ غَرْبَلَةً، وَلَتُسَاطُنَّ سَوْطَ القِدْرِ، حَتَّى يَعُودَ أَسْفَلُكُمْ أَعْلاَكُمْ، وَأَعْلاَكُمْ أَسْفَلَكُمْ، وَلَيَسْبِقَنَّ سَابِقُونَ كَانُوا قَصَّرُوا، وَلَيُقَصِّرَنَّ سَبَّاقُونَ كَانُوا سَبَقُوا. وَاللهِ مَا كَتَمْتُ وَشْمَةً، وَلا كَذَبْتُ كِذْبَةً، وَلَقَدْ نُبِّئْتُ بِهذا المَقامِ وَهذَا اليَوْمِ

Beware that sins are like unruly horses on whom their riders have been placed and their reins have been let loose so that they would jump with them in Hell. Beware that piety is like trained horses on whom the riders have been placed with the reins in their hands, so that they would take the riders to Heaven. There is right and wrong and there are followers for each. If wrong dominates, it has (always) in the past been so, and if truth goes down that too has often occurred. It seldom happens that a thing that lags behind comes forward.

أَلاَ وَإِنَّ الخَطَايَا خَيْلٌ شُمُسٌ حُمِلَ عَلَيْهَا أَهْلُها، وَخُلِعَتْ لُجُمُهَا، فَتَقَحَّمَتْ بِهِمْ في النَّارِ

أَلاَ وَإِنَّ التَّقْوَى مَطَايَا ذُلُلٌ(2)، حُمِلَ عَلَيْهَا أَهْلُهَا، وَأُعْطُوا أَزِمَّتَها، فَأَوْرَدَتْهُمُ الجَنَّةَ

حَقٌّ وَبَاطِلٌ، وَلِكُلٍّ أَهْلٌ، فَلَئِنْ أَمِرَ البَاطِلُ لَقَدِيماً فَعَلَ، وَلَئِنْ قَلَّ الحقُّ لَرُبَّما وَلَعَلَّ، وَلَقَلَّمَا أَدْبَرَ شَيءٌ فَأَقْبَلَ !

ash-Sharif ar-Radi says: In this small speech there is more beauty than can be appreciated, and the quantity of amazement aroused by it is more than the appreciation accorded to it. Despite what we have stated it has so many aspects of eloquence that cannot be expressed nor can anyone reach its depth, and no one can understand what I am saying unless one has attained this art and known its details.

No one appreciates it except those who know (Qur’an, 29:43)

قال السيد الشريف: وأقول: إنّ في هذا الكلام الادنى من مواقع الاحسان ملا تبلغه مواقع الاستحسان، وإنّ حظ العجب منه أكثر من حظ العُجب به، وفيه ـ مع الحال التي وصفنا ـ زوائد من الفصاحة لا يقوم بها لسان، ولا يَطَّلع فَجها إنسان، ولا يعرف ما أقوله إلاّ من ضرب في هذه الصناعة بحق، وجرى فيها على عرق، (وَمَا يَعْقِلُهَا إلاّ العَالمِونَ).

From the same Sermon

ومن هذه الخطبة

[وفيها يقسّم الناس إلى ثلاثة أصناف [

He who has heaven and hell in his view has no other aim. He who attempts and acts quickly, succeeds, while the seeker who is slow may also entertain hope, and he who falls short of action faces destruction in Hell. On right and left there are misleading paths. Only the middle way is the (right) path which is the Everlasting Book and the traditions of the Prophet. From it the sunnah has spread out and towards it is the eventual return.

شُغِلَ مَنِ الجَنَّةُ وَالنَّارُ أَمَامَهُ! سَاع سَرِيعٌ نَجَا، وَطَالِبٌ بَطِيءٌ رَجَا، وَمُقَصِّرٌ في النَّارِ هَوَى. الَيمِينُ وَالشِّمالُ مَضَلَّةٌ، وَالطَّرِيقُ الوُسْطَى هِيَ الجَادَّةُ’ عَلَيْهَا بَاقي الكِتَابِ وَآثَارُ النُّبُوَّةِ، وَمِنْهَا مَنْفَذُ السُّنَّةِ، وَإلَيْهَا مَصِيرُ العَاقِبَةِ

He who claims (otherwise) is ruined and he who concocts falsehood is disappointed. He who opposes1 right with his face gets destruction. It is enough ignorance for a man not to know himself. He who is strong rooted2 in piety does not get destruction, and the plantation of a people based on piety never remains without water. Hide yourselves in your houses and reform yourselves. Repentance is at your back. One should praise only Allah and condemn only his own self.

هَلَكَ مَنِ ادَّعى، وَخَابَ مَنِ افْتَرَى، مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ، وَكَفَى بِالْمَرْءِ جَهْلاً أَلاَّ يَعْرِفَ قَدْرَهُ، لاَيَهْلِكُ عَلَى التَّقْوَى سِنْخ أَصْل، وَلاَ يَظْمَأُ عَلَيْهَا زَرْعُ قَوْم

فَاسْتَتِرُوا بِبُيُوتِكُمْ، وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ، وَالتَّوْبَةُ مِنْ وَرَائِكُمْ، وَلاَ يَحْمَدْ حَامِدٌ إِلاَّ رَبَّهُ، وَلاَ يَلُمْ لاَئِمٌ إِلاَّ نَفْسَهُ

Alternative Sources for Sermon 16

(1) Al-Jahiz, al-Bayan, I,170 ;

(2) Ibn al-'Athir, al-Nihayah, I,132 ;

(3) al-Mufid, al-'Irshad,139 ;

(4) Ibn Qutaybah, `Uyun, II,236 ;

(5) Ibn `Abd Rabbih, al-`Iqd, II,162 ;

(6) al-`Askari, al-'Awa'il,102 ;

(7) al-Kulayni, Usul al-Kafi, I,369 and Rawdat al-Kafi, 67;

(8) al-Tusi, al'Amali, *147 .

Notes

1. In some versions after the words "man abda safhatahu lilhaqqi halaka:" the words "`inda jahalati'n-nas" also occur. In that case the meaning of this sentence would be that he who stands in face of right dies in the estimation of the ignorant.

2. Piety is the name of heart and mind being affected and impressed by the Divine Greatness and Glory, as an effect of which the spirit of man becomes full of fear of Allah, and its inevitable result is that engrossment in worship and prayer increases. It is impossible that heart may be full of Divine fear and there be no manifestation of it in actions and deeds. And since worship and submission reform the heart and nurture the spirit, purity of heart increases with the increase of worship. That is why in the Qur'an "taqwa" (piety) has been applied sometimes to fear, sometimes to worship and devotion and sometimes to purity of heart and spirit. Thus in the verse "wa iyyaya fattaqun" (and Me you fear [16:2]) taqwa implies fear, in the verse, "ittaqu'l-laha haqqa tuqatihi" (worship Allah as He ought to be worshipped [3:102]), taqwa implies worship and devotion and in the verse "wa yakhsha'l-laha wa yattaqhi faulaika humu'l-faizun" (24:52) taqwa implies purity of spirit and cleanliness of heart.

In the traditions taqwa has been assigned three degrees. The first degree is that a man should follow the injunctions and keep aloof from prohibitions. The second degree is that recommended matters should also be followed and disliked things should be avoided. The third degree is that for fear of falling into doubts one may abstain from the permissible as well. The first degree is for the common men, the second for the nobles and the third for high dignitaries. Allah has referred to these three degrees in the following verse: On those who believe and do good, is no blame for what they ate, (before) when they did guard themselves and did believe, and did good, still (furthermore) they guard themselves and do good; and Allah loveth the doers of good. (Qur'an, 5:93)

Amir al-mu'minin says that only action based on piety is lasting, and only that action will blossom and bear fruit which is watered by piety because worship is only that wherein the feeling of submission exists. Thus, Allah says: Is he therefore better who hath laid his foundation on fear of Allah and (His) goodwill or he who layeth his foundation on the brink of a crumbling hollowed bank so it crumbled down with him into the fire of Hell... (Qur'an, 9:109) Consequently, every such belief as is not based on knowledge and conviction is like the edifice, erected without foundation, wherein there is no stability or firmness while every action that is without piety is like the plantation which withers for lack of watering.

Sermon 17: Among all the people the most detested before Allah are two persons...

About those who sit for dispensation of justice among people but are not fit for it.

ومن كلام له (عليه السلام)

في صفة من يتصدّى للحكم بين الاْمة وليس لذلك بأَهل

Among1 all the people the most detested before Allah are two persons. One is he who is devoted to his self. So he is deviated from the true path and loves speaking about (foul) innovations and inviting towards wrong path. He is therefore a nuisance for those who are enamoured of him, is himself misled from the guidance of those preceding him, misleads those who follow him in his life or after his death, carries the weight of others’ sins and is entangled in his own misdeeds.

انَّ أَبْغَضَ الخَلائِقِ إِلَى اللهِ تعالى رَجُلانِ: رَجُلٌ وَكَلَهُ اللهُ إِلَى نَفْسِهِ فَهُوَ جَائِرٌ عَنْ قَصْدِ السَّبِيلِ مَشْغُوفٌ بِكَلاَمِ بِدْعَةٍ وَدُعَاءِ ضَلاَلَةٍ، فَهُوَ فِتْنَةٌ لَمِنِ افْتَتَنَ بِهِ، ضَالٌّ عَنْ هَدْي مَنْ كَانَ قَبْلَهُ، مُضِلُّ لِمَنِ اقْتَدَى بِهِ في حَيَاتِهِ وَبَعْدَ وَفَاتِهِ، حَمَّالٌ خَطَايَا غَيْرِهِ، رَهْنٌ بِخَطِيئَتِهِ

The other man is he who has picked up ignorance. He moves among the ignorant, is senseless in the thick of mischief and is blind to the advantages of peace. Those resembling like men have named him scholar but he is not so. He goes out early morning to collect things whose deficiency is better than plenty, till when he has quenched his thirst from polluted water and acquired meaningless things, he sits among the people as a judge responsible for solving whatever is confusing to the others.

If an ambiguous problem is presented before him he manages shabby argument about it of his own accord and passes judgement on its basis. In this way he is entangled in the confusion of doubts as in the spider’s web, not knowing whether he was right or wrong. If he is right he fears lest he erred, while if he is wrong he hopes he is right. He is ignorant, wandering astray in ignorance and riding on carriages aimlessly moving in darkness. He did not try to find reality of knowledge. He scatters the traditions as the wind scatters the dry leaves.

وَرَجُلٌ قَمَشَ جَهْلاً مُوضِعٌ في جُهَّالِ الاْمَّةِ غادرٍ في أَغْبَاشِ الفِتْنَةِ، عِمٍبِمَا في عَقْدِ الهُدْنَةِ قَدْ سَمَّاهُ أَشْبَاهُ النَّاسِ عَالمِاً وَلَيْسَ بِهِ، بَكَّرَ فَاسْتَكْثَرَ مِنْ جَمْعٍ، مَا قَلَّ مِنْهُ خَيْرٌ مِمَّا كَثُرَ، حَتَّى إِذَا ارْتَوَى مِنْ مَاءٍ آجِنٍك، وَأكْثَر مِن غَيْرِ طَائِلٍ جَلَسَ بَيْنَ النَّاسِ قَاضِياً ضَامِناً لِتَخْلِيصِ مَا التَبَسَ عَلَى غيْرِهِ. فَإِنْ نَزَلَتْ بِهِ إِحْدَى المُبْهَمَاتِ هَيَّأَ لَهَا حَشْواً رَثّاً مِنْ رَأْيِهِ، ثُمَّ قَطَعَ بِهِ، فَهُوَ مِنْ لَبْسِ الشُّبُهَاتِ في مِثْلِ نَسْجِ العَنْكَبُوتِ: لاَ يَدْرِي أَصَابَ أَمْ أَخْطَأَ. إنْ أَصَابَ خَافَ أَنْ يَكُونَ قَدْ أَخْطَأَ، وَإِنْ أَخْطَأَ رَجَا أَنْ يَكُونَ قَدْ أَصَابَ. جَاهِلٌ خَبَّاطُجَهلات، عَاشٍرَكَّابُ عَشَوَات لَمْ يَعَضَّ عَلَى العِلْمِ بِضِرْسٍ قَاطِعٍ، يُذرِي الرِّوَايَاتِ إذْراءَ الرِّيحِ الهَشِيمَ

By Allah, he is not capable of solving the problems that come to him nor is fit for the position assigned to him. Whatever he does not know he does not regard it worth knowing. He does not realise that what is beyond his reach is within the reach of others. If anything is not clear to him he keeps quiet over it because he knows his own ignorance. Lost lives are crying against his unjust verdicts, and properties (that have been wrongly disposed of) are grumbling against him.

لاَ مَلِيٌ وَاللهِ ـ بِإِصْدَارِ مَا وَرَدَ عَلَيْهِ، وَلاَ هُوَ أَهْلٌ لِما فُوّضَ إليه، لاَ يَحْسَبُ العِلْمَ في شيْءٍ مِمَّا أَنْكَرَهُ، وَلاَ يَرَى أَنَّ مِنْ وَرَاءِ مَا بَلَغَ منه مَذْهَباً لِغَيْرهِ، وَإِنْ أَظْلَمَ عَلَيْهِ أَمْرٌ اكْتَتَمَ بِهِلِمَا يَعْلَمُ مِنْ جَهْلِ نَفْسِهِ، تَصْرُخُ مِنْ جَوْرِ قَضَائِهِ الدِّمَاءُ، وَتَعَجُّ مِنْهُ المَوَارِيثُ

I complain to Allah about persons who live ignorant and die misguided. For them nothing is more worthless than the Qur’an if it is recited as it should be recited, nor anything more valuable than the Qur’an if its verses are removed from their places, nor anything more vicious than virtue nor more virtuous than vice.

إِلَى اللهِ أَشْكُو مِنْ مَعْشَرٍ يَعِيشُونَ جُهَّالاً، وَيَمُوتُونَ ضُلاَّلاً، لَيْسَ فِيهمْ سِلْعَةٌ أَبْوَرُمِنَ الكِتَابِ إِذَا تُلِيَ حَقَّ تِلاَوَتِهِ، وَلاَ سِلْعَةٌ أَنْفَقُبَيْعاً وَلاَ أَغْلَى ثَمَناً مِنَ الكِتَابِ إِذَا حُرِّفَ عَنْ مَوَاضِعِهِ، وَلاَ عِنْدَهُمْ أَنْكَرُ مِنَ المَعْرُوفِ، وَلاَ أَعْرَفُ مِنَ المُنكَرِ

Alternative Sources for Sermon 17

(1) al-Kulayni, Usul al-Kafi, I, 55;

(2) Abu Talib al-Makki, Qut, I,290 ;

(3) al-Harawi, al-Jam`, see(4)

(4) Ibn al-'Athir, al-Nihayah (under kh-b-t);

(5) al-Qadi al-Nu`man, Usul al-madhahib,135 ;

(6) al-Tusi, al-'Amali, I,240 ;

(7) al-Tabarsi, al-'Ihtijaj, I,390 ;

(8) al-Mufid, al-'Irshad,109 ;

(9) Ibn Qutaybah, `Uyun, I, 61;

(10) Ibn Qutaybah, Gharib al-hadith, see Ibn Abi al-Hadid, Sharh, I, 90.

Notes

1. Amir al-mu'minin has held two categories of persons as the most detestable by Allah and the worst among people. Firstly, those who are misguided even in basic tenets and are busy in the spreading of evil. Secondly, those who abandon the Qur'an and sunnah and pronounce injunctions through their imagination. They create a circle of their devotees and popularise the religious code of law concocted by themselves. The misguidance and wrongfulness of such persons does not remain confined to their own selves but the seed of misguidance sown by them bears fruit and growing into the form of a big tree provides asylum to the misguided and this misguidance goes on multiplying. And since these very people are the real originators the weight of other's sins is also on their shoulders as the Qur'an says:

And certainly they shall bear their own burdens, and (other) burdens with their own burdens... (29:13)