Sermon 92: Leave me and find someone else

When people decided to swear allegiance1 at Amir al-mu'minin's hand after the murder of `Uthman, he said:

ومن كلام له (عليه السلام)

لمّا أراده الناس على البيعة بعد قتل عثمان

Leave me and seek some one else. We are facing a matter which has (several) faces and colours, which neither hearts can stand nor intelligence can accept. Clouds are hovering over the sky, and faces are not discernible. You should know that if I respond to you I would lead you as I know and would not listen to the utterance of any speaker or the reproof of any reprover. If you leave me then I am the same as you are. It is possible I would listen to and obey whomever you make in charge of your affairs. I am better for you as a counsellor than as chief.

دَعُوني وَالْـتَمِسُوا غَيْرِي; فإِنَّا مُسْتَقْبِلُونَ أَمْراً لَهُ وُجُوهٌ وَأَلْوَانٌ; لاَ تَقُومُ لَهُ الْقُلُوبُ، وَلاَ تَثْبُتُ عَلَيْهِ الْعُقُولُ، وَإِنَّ الاْفَاقَ قَدْ أَغَامَتْ، وَالْـمَحَجَّةَ قَدْ تَنَكَّرَتْ. وَاعْلَمُوا أَنِّي إنْ أَجَبْتُكُمْ رَكِبْتُ بِكُمْ مَا أَعْلَمُ، وَلَمْ أُصْغِ إِلَى قَوْلِ الْقَائِلِ وَعَتْبِ الْعَاتِبِ، وَإِنْ تَرَكْتُمُونِي فَأَنَا كَأَحَدِكُمْ; وَلَعَلِّي أَسْمَعُكُمْ وَأَطْوَعُكُمْ لِمنْ وَلَّيْتُمُوهُ أَمْرَكُمْ، وَأَنَا لَكُمْ وَزِيراً، خَيْرٌ لَكُمْ مِنِّي أَمِيراً !

Alternative Sources for Sermon 92

(1) Al-Tabari, Ta'rikh,* VI,3066 (events of the year 35);

(2) Ibn al-'Athir, al-Nihayah (events of the year 35);

(3) Ibn Miskawayh, Tajarib al-'umam, I,508 .

Notes

1. When with the murder of `Uthman the seat of Caliphate became vacant, Muslims began to look at `Ali (p.b.u.h.) whose peaceful conduct, adherence to principles, and politia lacumen had been witnessed by them to a great extent during this long period. Consequently, they rushed for swearing allegiance in the same way as a traveller who had lost his way and catches sight of the objective would have rushed towards it, as the historian at-Tabari (in at-Tarikh, vol .I, pp. 3066, 3067, 3076) records:

People thronged on Amir al-mu'minin and said, "We want to swear allegiance to you and you see what troubles are befalling Islam and how we are being tried about the near ones of the Prophet."

But Amir al-mu'minin declined to accede to their request whereupon these people raised a hue and cry and began to shout loudly, "O' Abu'l-Hasan, do you not witness the ruination of Islam or see the advancing flood of unruliness and mischief? Do you have no fear of Allah?" Even then Amir al-mu'minin showed no readiness to consent because he was noticing that the effects of the atmosphere that had come into being after the Prophet had overcome hearts and minds of the people, selfishness and lust for power had become rooted in them, their thinking affected by materialism and they had become habituated to treating government as the means for securing their ends. Now they would like to materialise the Divine Caliphate too and play with it. In these circumstances it would be impossible to change the mentalities or turn the direction of temperaments. In addition to these ideas he had also seen the end in view that these people should get further time to think over so that on frustration of their material ends hereafter they should not say that the allegiance had been sworn by them under a temporary expediency and that thought had not been given to it, just as `Umar's idea was about the first Caliphate, which appears from his statement that:

Abu Bakr's Caliphate came into being without thought but Allah saved us from its mischief. If anyone repeats such an affair you should kill him. (as-Sahih, al-Bukhari, vol 8, pp.210, 211; al-Musnad, Ahmad ibn Hanbal, vol.1, p.55; at-Tabari, vol.1, p.l822; Ibn al-Athir, vol.2, p.327; Ibn Hisham, vol.4, pp.308-309; Ibn Kathir, vol.5, p.246)

In short, when their insistence increased beyond limits, Amir al-mu'minin delivered this sermon wherein he clarified that "If you want me for your worldly ends, then I am not ready to serve as your instrument. Leave me and select someone else who may fulfil your ends. You have seen my past life that I am not prepared to follow anything except the Qur'an and sunnah and would not give up this principle for securing power. If you select someone else I would pay regard to the laws of the state and the constitution as a peaceful citizen should do. I have not at any stage tried to disrupt the collective existence of the Muslims by inciting revolt. The same will happen now. Rather, just as keeping the common good in view I have hitherto been giving correct advice, I would not grudge doing the same. If you let me in the same position it would be better for your worldly ends, because in that case I won't have power in my hands so that I could stand in the way of your worldly affairs, and create an impediment against your hearts' wishes. However, if you are determined on swearing allegiance on my hand, bear in mind that if you frown or speak against me I would force you to tread on the path of right, and in the matter of the right I would not care for anyone. If you want to swear allegiance even at this, you can satisfy your wish." The impression Amir al-mu'minin had formed about these people is fully corroborated by later events. Consequently, when those who had sworn allegiance with worldly motives did not succeed in their objectives they broke away and rose against his government with baseless allegations.

Sermon 93: I have pulled out the eye of revolt

About the annihilation of the Kharijites, the mischief mongering of Umayyads and the vastness of his own knowledge1

ومن خطبة له عليه السلام

وفيها ينبِّه أَمير المؤمنين على فضله وعلمه ويبيّن فتنة بني أُميّة

Praise and eulogy be to Allah, O people, I have put out the eye of revolt. No one except me advanced towards it when its gloom was swelling and its madness was intense. Ask me before you miss me,2 because, by Allah, who has my life in His hands, if you ask me anything between now and the Day of Judgement or about the group who would guide a hundred people and also misguide a hundred people I would tell you who is announcing its march, who is driving it in the front and who is driving it at the rear, the stages where its riding animals would stop for rest and the final place of stay, and who among them would be killed and who would die a natural death.

أَمَّا بَعْد، أَيُّهَا النَّاسُ فَإِنِّي فَقَأْتُ عَيْنَ الْفِتْنَةِ، وَلَمْ يَكُنْ لِيَجْتَرِىءَ عَلَيْهَا أَحَدٌ غَيْرِي بَعْدَ أَنْ مَاجَ غَيْهَبُهَا، وَاشْتَدَّ كَلَبُهَا فَاسْأَلُوني قَبْلَ أَنْ تَفْقِدُونِي، فَوَ الَّذِي نَفْسِي بِيَدِهِ لاَ تَسْأَلُوني عَنْ شَيْء فِيَما بَيْنَكُمْ وَبَيْنَ السَّاعَةِ، وَلاَ عَنْ فِئَة تَهْدِي مائةً وَتُضِلُّ مائةً إِلاَّ نَبَّأْتُكُمْ بِنَاعِقِهَا وَقَائِدِهَا وَسَائِقِهَا، وَمنَاخِ رِكَابِهَا، وَمَحَطِّ رِحَالِهَا، وَمَنْ يُقْتَلُ مِنْ أَهْلِهَا قَتْلاً، وَمَنْ يَمُوتُ مِنْهُمْ مَوْتاً

When I am dead, hard circumstances and distressing events will befall you, many persons in the position of asking questions will remain silent with cast down eye, while those in the position of replying will lose courage. This would be at a time when wars will descend upon you with all hardship and days will be so hard on you that you would feel them prolonged because of hardship till Allah will give victory to those remaining virtuous among you.

وَلَوْ قَدْ فَقَدْتُمُونِي وَنَزَلَتْ كَرَائِهُ الاْمُورِ، وَحَوَازِبُ الْخُطُوبِ، لاَطْرَقَ كَثِيرٌ مِنَ السَّائِلِينَ، وَفَشِلَ كَثِيرٌ مِنَ المَسْؤُولِينَ، وَذلِكَ إِذَا قَلَّصَتْ حَرْبُكُمْ، وَشَمَّرَتْ عَنْ سَاق، وَضَاقَتِ الدُّنْيَا عَلَيْكُمْ ضِيقاً، تَسْتَطِيلُونَ أَيَّامَ الْبَلاَءِ عَلَيْكُمْ، حَتَّى يَفْتَحَ اللهُ لِبَقِيَّةِ الاْبْرَارِ مِنْكُمْ

When mischiefs come they confuse (right with wrong) and when they clear away they leave a warning. They cannot be known at the time of approach but are recognised at the time of return. They blow like the blowing of winds, striking some cities and missing others.

Beware that the worst mischief for you in my view is the mischief of Banu Umayyah, because it is blind and also creates darkness. Its sway is general but its ill effects are for particular people. He who remains clear-sighted in it would be affected by distress, and he who remains blind in it would avoid the distress.

By Allah, you will find Banu Umayyah after me worst people for yourselves, like the old unruly she-camel who bites with its mouth, beats with its fore-legs, kicks with its hind legs and refuses to be milked. They would remain over you till they would leave among you only those who benefit them or those who do not harm them.

Their calamity would continue till your seeking help from them would become like the seeking of help by the slave from his master or of the follower from the leader. Their mischief would come to you like evil eyed fear and pre-Islamic fragments, wherein there would be neither minaret of guidance nor any sign (of salvation) to be seen.

إِنّ الْفِتَنَ إِذَا أَقْبَلَتْ شَبَّهِتْ، وَإِذَا أَدْبَرَتْ نَبَّهَتْ، يُنْكَرْنَ مُقْبِلاَت، وَيُعْرَفْنَ مُدْبِرَات، يَحُمْنَ حَوْمَ الرِّيَاحِ، يُصِبْنَ بَلَداً وَيُخْطِئْنَ بَلَداً

أَلاَ وَإِنَّ أَخْوَفَ الْفِتَنِ عِنْدِي عَلَيْكُمْ فَتْنَةُ بَنِي اُمَيَّةَ، فإِنَّهَا فِتْنَةٌ عَمْيَاءُ مُظْلِمَةٌ: عَمَّتْ خُطَّتُهَا، وَخَصَّتْ بَلِيَّتُهَا، وَأَصَابَ الْبَلاَءُ مَنْ أَبْصَرَ فِيهَا، وَأَخْطَأَ الْبَلاَءُ مَنْ عَمِيَ عَنْهَا. وَايْمُ اللهِ لَتَجِدُنَّ بَنِي أُمَيَّةَ لَكُمْ أَرْبَابَ سُوْء بَعْدِي، كَالنَّابِ الضَّرُوسِ: تَعْذِمُ بِفِيهَا، وَتَخْبِطُ بِيَدِهَا، وتَزْبِنُ بِرِجْلِهَا، وَتَمْنَعُ دَرَّهَا، لاَ يَزَالُونَ بِكُمْ حَتَّى لاَ يَتْرُكُوا مَنْكُمْ إِلاَّ نَافِعاً لَهُمْ، أَوْ غَيْرَ ضَائِر بِهِمْ، وَلاَ يَزَالُ بَلاَؤُهُمْ حَتَّى لاَ يَكُونَ انْتِصَارُ أَحَدِكُمْ مِنْهُمْ إِلاَّ مثل انْتِصَارِ الْعَبْدِ مِنْ رَبِّهِ، وَالصَّاحِبِ مِنْ مُسْتَصْحِبِهِ، تَرِدُ عَلَيْكُمْ فِتْنَتُهُمْ شَوْهَاءَ مَخْشَيَّةً، وَقِطَعاً جَاهِلِيَّةً، لَيْسَ فِيهَا مَنَارُ هُدىً، وَلاَ عَلَمٌ يُرَى

We Ahlul Bayt (the Household of the Prophet) are free from this mischief and we are not among those who would engender it. Thereafter, Allah would dispel it from you like the removal of the skin (from flesh) through him who would humble them, drag them by necks, make them drink full cups (of hardships), not extend them anything but sword and not clothe them save with fear. At that time Quraysh would wish at the cost of the world and all its contents to find me even only once and just for the duration of the slaughter of a camel in order that I may accept from them (the whole of) that of which at present I am asking them only a part but they are not giving me.

نَحْنُ أَهْلَ الْبِيْتِ مِنْهَا بنجاة، وَلَسْنَا فِيهَا بِدُعَاة، ثُمَّ يُفَرِّجُهَا اللهُ عَنْكُمْ كَتَفْرِيجِ الاْدِيمِ: بِمَنْ يَسُومُهُمْ خَسْفاً، وَيَسُوقُهُمْ عُنْفاً، وَيَسْقِيهِمْ بِكَأْس مُصَبَّرَة، لاَ يُعْطِيهِمْ إِلاَّ السَّيْفَ، وَلاَ يُحْلِسُهُمْ إِلاَّ الْخَوْفَ، فَعِنْدَ ذلِكَ تَوَدُّ قُرَيْشٌ ـ بِالدُّنْيَا وَمَا فِيهَا ـ لَوْ يَرَوْنَنِي مَقَاماً وَاحِداً، وَلَوْ قَدْرَ جَزْرِ جَزْور، لاِقْبَلَ مِنْهُمْ مَا أَطْلُبُ الْيَوْمَ بَعْضَهُ فَلاَ يُعْطُونِيهِ !

Alternative Sources for Sermon 93

(1) Al-Ya`qubi, Tar'ikh, II,182 ;

(2) Abu Nu`aym, Hilyah, I, 68;

(3) al-Thaqafi, al-Gharat, I, 6, 7, 16;

(4) Ibn al-'Athir, al-Nihayah, I,377 (h.z.b), III,200 (`a.dh.m);

(5) al-Hakim, al-Mustadrak, II,466 ;

(6) Ibn `Abd al-Birr, Jami`, I,114 ;

(7) Ibn Hajar, al-'Isabah, II,509 ;

(8) al-Tabari, al-Riyad,198 ;

(9) al-Suyuti, Ta'rikh al-khulafa',124 ;

(10) Dahlan, al-Futuhat, II, 337;

(11) al-Qunduzi, Yanabi`, 224.

Notes

1. Amir al-mu'minin delivered this sermon after the battle of Nahrawan. In it, mischiefs imply the battles fought in Basrah, Siffin and Nahrawan because their nature was different from the battles of the Prophet. There the opposite party was the unbelievers while here the confrontation was with those who had veils of Islam on their faces. So people were hesitant to fight against Muslims, and asked why they should fight with those who recited the call to the prayers and offered the prayers. Thus, Khuzaymah ibn Thabit al-Ansari did not take part in the Battle of Siffin till the falling of `Ammar ibn Yasir as martyr did not prove that the opposite party was rebellious. Similarly the presence of companions like Talhah and az-Zubayr who were included in the "Foretold Ten" on the side of `A'ishah in Basrah, and the prayer signs on foreheads of the Kharijites in Nahrawan and their prayers and worship were creating confusion in the minds. In these circumstances only those could have the courage to rise against them were aware of the secrets of their hearts and the reality of their faith. It was the peculiar perception of Amir al-mu'minin and his spiritual courage that he rose to oppose them, and testified the saying of the Holy Prophet:

You will fight after me with the breakers of allegiance (people of Jamal), oppressors (people of Syria) and deviators (the Kharijites). (al-Mustadrak `ala as-Sahihayn, al-Hakim, vol.3, p.l39,140; ad-Durr al-manthur, vol.6, p.l8; al-Ist`ab, vol.3, p.1117; Usd al-ghabah, vol.4 pp.32,33; Tarikh Baghdad, vol.8, p.340; vol.13, pp.186,187; at-Tarikh, Ibn `Asakir, vol. 5, p. 41; at-Tarikh, Ibn Kathir, vol.7, pp.304,305,306; Majma` az-zawa'id, vol.7, p.238; vol.9, p.235; Sharh al-mawahib, vol.3, pp.316-317; Kanz al-`ummal, vol. 6, pp.72,82,88,155,319,391,392; vol. 8, p.215)

2. After the Holy Prophet no one save Amir al-mu'minin could utter the challenge "Ask whatever you want to." Ibn `Abd al-Barr in Jami` bayan al-`ilm wa fadlihi, vol.1 p.58 and in al-Isti`ab, vol.3, p.l103; Ibn al-Athir in Usd al-ghabah, vol.4, p.22; Ibn Abi'l-Hadid in Sharh Nahjul Balaghah, vol.7, p.46; as-Suyuti in Tarikh al-Khulafa', p.171 and Ibn Hajar al-Haytami in as-Sawa`iq al-muhriqah, p.76 have written that "None among the companions of the Holy Prophet ever said 'Ask me whatever you want to' except `Ali ibn Abi Talib." However, among other than the companions a few names do appear in history who did utter such a challenge, such as Ibrahim ibn Hisham al-Makhzumi, Muqatil ibn Sulayman, Qatadah ibn Di`amah, `Abd ar-Rahman (Ibn al-Jawzi) and Muhammad ibn Idris ash-Shafi`i etc. but everyone of them had to face disgrace and was forced to take back his challenge. This challenge can be urged only by him who knows the realities of the Universe and is aware of the happenings of the future. Amir al-mu'minin, the opener of the door of the Prophet's knowledge, as he was, was the only person who was never seen being unable to answer any question on any occasion, so much so that even Caliph `Umar had to say that "I seek Allah's protection from the difficulty for the solution of which `Ali would not be available." Similarly, the prophecies of Amir al-mu'minin made about the future proved true word by word and served as an index to his vast knowledge, whether they be about the devastation of Banu Ummayyah or the rising of the Kharijites, the wars and destruction by the Tartars or the attacks of the English, the floods of Basrah of the ruination of Kufah. In short, when these events are historical realities there is no reason why this challenge of Amir al-mu'minin should be wondered at.

Sermon 94: Exalted is Allah Whom heights of daring cannot approach...

Allah's praise and eulogy of the prophets

ومن خطبة له(عليه السلام

وفيها يصف الله تعالى ثمّ يبين فضل الرسول الكريم وأهل بيته ثمّ يعظ الناس

Exalted is Allah Whom heights of daring cannot approach and fineness of intelligence cannot find. He is such First that there is no extremity for Him so that He be contained within it, nor is there an end for Him where would cease.

فَتَبَارَكَ اللهُ الَّذِي لاَ تَبْلُغُهُ بُعْدُ الْهِمَمِ، وَلاَ يَنَالُهُ حَدْسُ الْفِطَنِ، الاْوَّلُ الَّذِي لاَ غَايَةَ لَهُ فَيَنْتَهِيَ، وَلاَ آخِرَ لَهُ فَيَنْقَضِيَ

A part of the same sermon about the Prophet

منها: [في وصف الانبياء [

Allah kept the Prophets in deposit in the best place of deposit and made them stay in the best place of stay. He moved them in succession from distinguished fore-fathers to chaste wombs. Whenever a predecessor from among them died the follower stood up for the cause of the religion of Allah.

فَاسْتَوْدَعَهُمْ فِي أَفْضَلِ مُسْتَوْدَع، وَأَقَرَّهُمْ فِي خَيْرِ مُسْتَقَرّ، تَنَاسَخَتْهُمْ كَرَائِمُ الاْصْلاَبِ إِلَى مُطَهَّرَاتِ الاْرْحَامِ; كُلَّمَا مَضَى سَلَفٌ، قَامَ مِنْهُمْ بِدِينِ اللهِ خَلَفٌ

About the Holy Prophet and his Descendants (`Itrah)

رسول الله وأهل بيته

Until this distinction of Allah, the Glorified, reached Muhammad - peace and blessing of Allah be upon him and his descendants. Allah brought him out from the most distinguished sources of origin and the most honourable places of planting, namely from the same (lineal) tree from which He brought forth other Prophets and from which He selected His trustees. Muhammad's descendants are the best descendants, his kinsmen the best of kin and his lineal tree the best of trees. It grew in esteem and rose in distinction. It has tall branches and unapproachable fruits.

حَتَّى أَفْضَتْ كَرَامَةُ اللهِ سُبْحَانَهُ إِلَى مُحَمَّد(صلى الله عليه وآله)، فَأَخْرَجَهُ مِنْ أَفْضَلِ الْمَعَادِنِ مَنْبِتا، وَأَعَزِّ الاْرُومَاتِ مَغْرِساً، مِنَ الشَّجَرَةِ الَّتِي صَدَعَ مِنْهَا أَنْبِيَاءَهُ، وَانْتَجَبَ مِنْهَا أُمَنَاءَهُ

عِتْرَتُهُ خَيْرُ الْعِتَرِ، وَأُسْرَتُهُ خَيْرُ الاْسَرِ، وَشَجَرَتُهُ خَيْرُ الشَّجَرِ; نَبَتَتْ فِي حَرَم، وَبَسَقَتْ فِي كَرَم، لَهَا فُرُوعٌ طِوَالٌ، وَثَمَرٌ لاَيُنَالُ

He is the leader (Imam) of all who exercise fear (of Allah) and a light for those who seek guidance. He is a lamp whose flame is burning, a meteor whose light is shining and a flint whose spark is bright. His conduct is upright, his behaviour is guiding, his speech is decisive and his decision is just. Allah sent him after an interval from the previous Prophets when people had fallen into errors of action and ignorance. Allah may have mercy on you.

فَهُوَ إِمَامُ مَنِ اتَّقَى، وَبَصِيرَةُ مَنِ اهْتَدَى، وسِرَاجٌ لَمَعَ ضَوْؤُهُ، وَشِهَابٌ سَطَعَ نُورُهُ وَزَنْدٌ بَرَقَ لَمْعُهُ; سِيرَتُهُ الْقَصْدُ، وَسُنَّتُهُ الرُّشْدُ، وَكَلاَمُهُ الْفَصْلُ، وَحُكْمُهُ الْعَدْلُ; أَرْسَلَهُ عَلَى حِينِ فَتْرَة مِنَ الرُّسُلِ، وَهَفْوَة عَنِ الْعَمَلِ، وَغَبَاوَة مِنَ الاْمَمِ

Exhortation

عظة النّاس

May Allah shower His mercy on you! Do act according to the clear signs, because the way is straight and leads to the house of safety while you are in the place of seeking Allah's favour, and have time and opportunity. The books (of your doings) are open and pens (of angels) are busy (to record your actions) while your bodies are healthy, tongues are free, repentance is accepted and deeds are accorded recognition.

اعْمَلُوا، رَحِمَكُمُ اللهُ، عَلَى أَعْلاَم بَيِّنَة، فَالطَّرِيقُ نَهْجٌ يَدْعُو إلَى دَارِ السَّلاَمِ، وَأَنْتُمْ فِي دَارِ مُسْتَعْتَب عَلَى مَهَل وَفَرَاغ، والصُّحُفُ مَنْشُورَةٌ، وَالاْقْلاَمُ جَارِيَةٌ، وَالاْبْدَانُ صَحِيحَةٌ، والاْلْسُنُ مُطْلَقَةٌ، وَالتَّوْبَةُ مَسْمُوعَةٌ، وَالاْعْمَالُ مَقْبُولَةٌ

Alternative Sources for Sermon 94

(1) Al-Kulayni, Usul al-Kafi, I,134 ;

(2) Ibn `Abd Rabbih, al-`Iqd, IV, 74.

Sermon 95: Allah sent the Prophet at a time when the people...

About the condition of the people at the time of the Prophet's proclamation and his actions to do with the dissemination of his message

ومن خطبة له (عليه السلام)

يقرر فضيلة الرسول الكريم

Allah sent the Prophet at a time when the people were going astray in perplexity and were moving here and there in mischief. Desires had deflected them and self-conceit had swerved them. Extreme ignorance had made them foolish. They were confounded by the unsteadiness of matters and the evils of ignorance. Then the Prophet - blessing of Allah be upon him and his descendants - did his best in giving them sincere advice, himself trod on the right path and called (them) towards wisdom and good counsel.

بَعَثَهُ وَالنَّاسُ ضُلاَّلٌ فِي حَيْرَة، وَحَاطِبُونَ فِي فِتْنَة، قَدِ اسْتَهْوَتْهُمُ الاْهْوَاءُ، وَاسْتَزَلَّتْهُمُ الْكِبْرِيَاءُ، وَاسْتَخَفَّتْهُمُ الْجَاهِلِيِّةُ الْجَهْلاَءُ: حَيَارَى فِي زَلْزَال مَنَ الاْمْرِ، وَبَلاَء مِنَ الْجَهْلِ، فَبَالَغَ (صلى الله عليه وآله) فِي النَّصِيحَةِ، وَمَضَى عَلَى الطَّرِيقَةِ، وَدَعَا إِلَى الْحِكْمَةِ وَالْمَوْعِظَةِ

Alternative Sources for Sermon 95

(1) Al-Majlisi, Bihar, XVIII, 219.c

Sermon 96: Praise belongs to God, Who is the First

In eulogy of the Holy Prophet

ومن خطبة له (عليه السلام)

في الله وفي الرسول الاكرم

Praise be to Allah who is such First that nothing is before Him and such Last that there is nothing after Him. He is such Manifest that there is nothing above Him and such Hidden that there is nothing nearer than He.

الْحَمْدُ للهِ الاْوَّلِ فَلاَ شَيْءَ قَبْلَهُ، وَالاخِرِ فَلاَ شَيْءَ بَعْدَهُ، وَالظَّاهِرِ فَلاَ شَيْءَ فَوْقَهُ، وَالْبَاطِنِ فَلاَ شيَ دُونَهُ

A part of the same sermon about the Holy Prophet

منها: في ذكر الرسول (صلى الله عليه وآله)

His place of stay is the best of all places and his origin the noblest of all origins in the mines of honour and the cradles of safety. Hearts of virtuous persons have been inclined towards him and the reins of eyes have been turned towards him. Through him Allah buried mutual rancour and put off the flames of revolt. Through him He gave them affection like brothers and separated those who were together (through unbelief). Through him He gave honour to the low and degraded honour (of unbelief). His speaking is clear and his silence is (indicative) like tongue.

مُسْتَقَرُّهُ خَيْرُ مُسْتَقَرٍّ، وَمَنْبِتُهُ أَشْرَفُ مَنْبِت، فِي مَعَادِنِ الْكَرَامَةِ، وَمَمَاهِدِ السَّلاَمَةِ. قَدْ صُرِفَتْ نَحْوَهُ أَفْئِدَةُ الاْبْرَارِ، وَثُنِيَتْ إِلَيْهِ أَزِمَّةُ الاْبْصَارِ، دَفَنَ [اللهُ ]بِهِ الضَّغَائِنَ، وَأَطْفَأَ بِهِ الثَّوَائِر، وأَلَّفَ بِهِ إِخْوَاناً، وَفَرَّقَ بِهِ أَقْرَاناً، أَعَزَّ بِهِ الذِّلَّةَ، وَأَذَلَّ بِهِ الْعِزَّةَ، كَلاَمُهُ بَيَانٌ، وَصَمْتُهُ لِسَانٌ

Alternative Sources for Sermon 96

(1) Al-Majlisi, Bihar, XVI,380 .

Sermon 97: Although Allah gives time to the oppressor...

Admonishing his own companions [about his companions and the companions of the Prophet]

1

ومن كلام له (عليه السلام)

في أصحابه وأصحاب رسول الله (صلى الله عليه وآله وسلم)

Although Allah gives time to the oppressor, His catch would not spare him. Allah watches him on the passage of his way and the position of that which suffocates the throats.

By Allah in Whose power my life lies, these people (Mu`awiyah and his men) will overcome you not because they have a better right than you but because of their hastening towards the wrong with their leader and your slowness about my right (to be followed).

وَلَئِنْ أَمْهَلَ اللهُ الظَّالِمَ فَلَنْ يَفُوتَ أَخْذُهُ، وَهُوَ لَهُ بَالمِرْصَادِ عَلَى مَجَازِ طَرِيقِهِ، وَبِمَوْضعِ الشَّجَا مِنْ مَسَاغِ رِيقِهِ. أَمَا وَالَّذِي نَفْسِي بِيَدِهِ، لَيَظْهَرَنَّ هؤُلاَءِ الْقَوْمُ عَلَيْكُمْ، لَيْسَ لاِنَّهُمْ أَوْلَى بِالْحَقِّ مِنْكُمْ، وَلكِنْ لاِسْرَاعِهِمْ إِلَى بَاطِلِ صَاحِبِهِمْ، وَإِبْطَائِكُمْ عَنْ حَقِّي

People are afraid of the oppression of their rulers while I fear the oppression of my subjects. I called you for war but you did not come. I warned you but you did not listen. I called you secretly as well as openly, but you did not respond. I gave you sincere counsel, but you did not accept it. Are you present like the absent, and slaves like masters?

I recite before you points of wisdom but you turn away from them, and I advise you with far reaching advice but you disperse away from it. I rouse you for jihad against the people of revolt but before I come to the end of my speech, I see you disperse like the sons of Saba.2 You return to your places and deceive one another by your counsel. I straighten you in the morning but you are back to me in the evening as curved as the back of a bow. The sraightener has become weary while those to be straightened have become incorrigible.

وَلَقَدْ أَصْبَحَتِ الاْمَمُ تَخَافُ ظُلْمَ رُعَاتِهَا، وَأَصْبَحْتُ أَخَافُ ظُلْمَ رَعِيَّتِي. اسْتَنْفَرْتُكُمْ لِلْجِهَادِ فَلَمْ تَنْفِرُوا، وَأَسْمَعْتُكُمْ فَلَمْ تَسْمَعُوا، وَدَعَوْتُكُمْ سِرّاً وَجَهْراً فَلَمْ تَسْتَجِيبُوا، وَنَصَحْتُ لَكُمْ فَلَمْ تَقْبَلُوا. شُهُودٌ كَغُيَّاب، وَعَبِيدٌ كَأَرْبَاب! أَتْلُوا عَلَيْكُمُ الْحِكَمَ فَتَنْفِرُونَ مِنْهَا، وَأَعِظُكُمْ بِالمَوْعِظَةِ الْبَالِغَةِ فَتَتَفَرَّقُونَ عَنْهَا، وَأَحُثُّكُمْ عَلَى جِهَادِ أَهْلِ الْبَغْيِ فَمَا آتِي عَلَى آخِرِ قَوْلي حَتَّى أَرَاكُمْ مُتفَرِّقِينَ أَيَادِيَ سَبَا، تَرْجِعُونَ إِلى مَجَالِسِكُمْ، وَتَتَخَادَعُونَ عَنْ مَوَاعِظِكُمْ، أُقَوِّمُكُمْ غُدْوَةً، وَتَرْجِعُونَ إِلَيَّ عَشِيَّةً، كَظَهْرِ الْحَنِيَّةِ، عَجَزَ الْمُقَوِّمُ، وَأَعْضَلَ الْمُقَوَّمُ

O those whose bodies are present but whose wits are absent, whose wishes are scattered, and whose rulers are afflicted by them. Your leader obeys Allah but you disobey him while the leader of the people of Syria (ash-Sham) disobeys Allah but they obey him. By Allah, I wish Mu`awiyah exchanges with me like Dinars with Dirhams, so that he takes from me ten of you and gives me one from them.

أَيُّهَا الشَّاهِدةُ أَبْدَانُهُمْ، الْغَائِبَةُ عَنْهُمْ عُقُولُهُمْ، الْـمُخْتَلِفَةُ أَهْوَاؤُهُمْ، المُبْتَلَى بِهمْ أُمَرَاؤُهُمْ، صَاحِبُكُمْ يُطِيعُ اللهَ وَأَنْتُمْ تَعْصُونَهُ، وَصَاحِبُ أَهْلِ الشَّامِ يَعْصِي اللهَ وَهُمْ يُطِيعُونَهُ، لَوَدِدْتُ وَاللهِ أَنَّ مُعَاوِيَةَ صَارَفَني بِكُمْ صَرْفَ الدِّينَارِ بِالدِّرْهَمِ، فَأَخَذَ مِنِّي عَشَرَةً مِنْكُمْ وَأَعْطَانِي رَجُلاً مِنْهُمْ !

O people of Kufah, I have experienced in you three things and two others: you are deaf in spite of having ears, dumb in spite of speaking, and blind in spite of having eyes. You are neither true supporters in combat nor dependable brothers in distress. Your hands may be soiled with earth. O examples of those camels whose herdsman has disappeared, if they are collected together from one side they disperse from the other. By Allah, I see you in my imagination that if war becomes intense and action is in full swing you would run away from the son of Abi Talib like the woman who becomes naked in the front. I am certainly on clear guidance from my Lord (Allah) and on the path of my Prophet and I am on the right path which I adhere to regularly.

يَاأَهْلَ الْكُوفَةِ، مُنِيتُ مِنْكُمْ بِثَلاَث وَاثنَتَيْنِ: صُمٌّ ذَوُوأَسْمَاع، وَبُكُمٌ ذَوُوكَلاَم، وَعُمْيٌ ذَوُوأَبْصَار، لاَ أَحْرَارُ صِدْق عِنْدَ اللِّقَاءِ، وَلاَ إِخْوَانُ ثِقَة عِنْدَ الْبَلاَءِ! تَرِبَتْ أَيْدِيكُمْ! يَا أَشْبَاهَ الاِْبِلِ غَابَ عَنْهَا رُعَاتُهَا! كُلَّمَا جُمِعَتْ مِنْ جَانِب تَفَرَّقَتْ مِنْ آخَرَ، وَاللهِ لَكَأَنِّي بِكُمْ فِيَما إخالُ: لَوْ حَمِسَ الْوَغَى، وَحَمِيَ الضِّرَابُ، قَدِ انْفَرَجْتُمْ عَنِ ابْنِ أَبي طَالِب انْفِرَاجَ الْمَرْأَةِ عَنْ قُبُلِهَا، وَإِنِّي لَعَلَى بَيِّنَة مِنْ رَبِّي، وَمِنْهَاج مِنْ نَبِيِّي، وَإِنِّي لَعَلَى الطَّرِيقِ الْوَاضِحِ أَلْقُطُهُ لَقْطاً

About the Household of the Holy Prophet

أهل البيت وأصحاب رسول الله

Look at the people of the Prophet's family. Adhere to their direction. Follow their footsteps because they would never let you out of guidance, and never throw you into destruction. If they sit down, you sit down, and if they rise up you rise up. Do not go ahead of them, as you would thereby go astray and go not lag behind of them as you would thereby be ruined.

انْظُرُوا أَهْلَ بَيْتِ نَبِيِّكُمْ فَالْزَمُوا سَمْتَهُمْ، وَاتَّبِعُوا أَثَرَهُمْ فَلَنْ يُخْرِجُوكُمْ مِنْ هُدىً، وَلَنْ يُعِيدُوكُمْ فِي رَدىً، فَإِنْ لَبَدُوا فَالْبُدُوا، وَإِنْ نَهَضُوا فَانْهَضُوا، وَلاَ تَسْبِقُوهُمْ فَتَضِلُّوا، وَلاَ تَتَأَخَّرُوا عَنْهُمْ فَتَهْلِكُوا

I have seen the companions of the Prophet but I do not find anyone resembling them. They began the day with dust on the hair and face (in hardship of life) and passed the night in prostration and standing in prayers. Sometimes they put down their foreheads and sometimes their cheeks. With the recollection of their resurrection it seemed as though they stood on live coal. It seemed that in between their eyes there were signs like knees of goats, resulting from long prostrations. When Allah was mentioned their eyes flowed freely till their shirt collars were drenched. They trembled for fear of punishment and hope of reward as the tree trembles on the day of stormy wind.

لَقَدْ رَأَيْتُ أَصْحَابَ مُحَمَّد (صلى الله عليه وآله)، فَمَا أَرَى أَحَداً يُشْبِهُهُمْ مِنْكُمْ! لَقَدْ كَانُوا يُصْبِحُونَ شُعْثاً غُبْراً، قَدْ بَاتُوا سُجّداً وَقِيَاماً، يُرَاوِحُونَ بَيْنَ جِبَاهِهِمْ وَخُدُودِهِمْ، وَيَقِفُونَ عَلَى مِثْلِ الْجَمْرِ مِنْ ذِكْرِ مَعَادِهِمْ! كَأَنَّ بَيْنَ أَعْيُنهِمْ رُكَبَ الْمِعْزَى مِنْ طُولِ سُجُودِهِمْ! إِذَا ذُكِرَ اللهُ هَمَلَتْ أَعْيُنُهُمْ حَتَّى تَبُلَّ جُيُوبَهُمْ، وَمَادُوا كَمَا يَمِيدُ الشَّجَرُ يَوْمَ الرِّيحِ الْعَاصِفِ، خَوْفاً مِنَ الْعِقَابِ، وَرَجَاءً لِلثَّوَابِ !

Alternative Sources for Sermon 97

(1) Kitab Sulaym ibn Qays,110 ;

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

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

(4) Abu Nu`aym, Hilyah, I, 76;

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

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

(7) Sibt, Tadhkirah,137 ;

(8) Ibn `Asakir, Ta'rikh, biographical account of `Ali (A);

(9) al-Jahiz, al-Bayan, II, 68;

(10) al-Baladhuri, Ansab, II, 142;

(11) al-Tusi, al-'Amali,* 62.

Notes

1. In the atmosphere that had been created soon after the Prophet the Ahlul Bayt (members of his family) had no course except to remain secluded as a result of which world has remained ignorant of their real qualities and unacquainted with their teachings and attainments, and to belittle them and keeping them away from authority has been considered as the greatest service to Islam. If `Uthman's open misdeeds had not given a chance to the Muslims to wake up and open their eyes there would have been no question of allegiance to Amir al-mu'minin and temporal authority would have retained the same course as it had so far followed. But all those who could be named for the purpose had no courage to come forward because of their own shortcomings while Mu`awiyah was sitting in his capital away from the centre. In these circumstances there was none except Amir al-mu'minin who could be looked at. Consequently people's eyes hovered around him and the same common people who, following the direction of the wind, had been swearing allegiance to others jumped at him for swearing allegiance. Nevertheless, this allegiance was not on the count that they regarded his Caliphate as from Allah and him as an Imam (Divine Leader) to obey whom was obligatory. It was rather under their own principles which were known as democratic or consultative. However, there was one group who was swearing allegiance to him as a religious obligation regarding his Caliphate as determined by Allah. Otherwise, the majority regarded him a ruler like the other Caliphs, and as regards precedence, on the fourth position, or at the level of the common men after the three caliphs. Since the people, the army, and the civil servants had been impressed by the beliefs and actions of the previous rulers and immersed in their ways whenever they found anything against their liking they fretted and frowned, evaded war and were ready to rise in disobedience and revolt. Further, just as among those who fought in jihad with the Prophet there were some seekers of this world and others of the next world, in the same way here too there was no dearth of worldly men who were, in appearance, with Amir al-mu'minin but actually they had connections with Mu`awiyah who has promised some of them positions and had extended to others temptation of wealth. To hold them as Shi`ahs of Amir al-mu'minin and to blame Shi`ism for this reason is closing the eyes to facts, because the beliefs of these people would be the same as of those who regarded Amir al-mu'minin fourth in the series. Ibn Abi'l-Hadid throws light on the beliefs of these persons in clear words:

Whoever observes minutely the events during the period of Caliphate of Amir al-mu'minin would know that Amir al-mu'minin had been brought to bay because those who knew his real position were very few, and the swarming majority did not bear that belief about him which was obligatory to have. They gave precedence to the previous Caliphs over him and held that the criterion of precedence was Caliphate, and in this matter those coming later followed the predecessors, and argued that if the predecessors had not the knowledge that the previous Caliphs had precedence over Amir al-mu'minin they would not have preferred them to him. Rather, these people knew and took Amir al-mu'minin as a citizen and subject. Most of those who fought in his company did so on grounds of prestige or Arab partisanship, not on the ground of religion or belief. (Sharh Nahjul Balaghah, vol.7, p.72)

2. The progeny of Saba' ibn Yashjub ibn Ya`rub ibn Qahtan is known as the tribe of Saba'. When these people began to falsify prophets then to shake them Allah sent to them a flood of water by which their gardens were submerged and they left their houses and property to settle down in different cities. This proverb arose out of this event and it is now applied wherever people so disperse that there can be no hope of their joining together again.

Sermon 98: By Allah, they would continue like this...

A out the oppression of the Umayyads

ومن كلام له (عليه السلام)

يشير فيه إلى ظلم بني أمية

By Allah, they would continue like this till there would be left no unlawful act before Allah but they would make it lawful and no pledge but they would break it, and till there would remain no house of bricks or of woollen tents but their oppression would enter it. Their bad dealings would make them wretched, till two groups of crying complainants would rise, one would cry for his religion and the other for this world and the help of one of you to one of them would be like the help of a slave to his master, namely when he is present he obeys him, but when the master is away he backbites him. The highest among you in distress would be he who bear best belief about Allah. If Allah grants you safety accept it, and if you are put in trouble endure it, because surely

“..(good) result is for the God-fearing” (7:128).

وَاللهِ لاَ يَزَالُونَ حَتَّى لاَ يَدَعُوا للهِ مُحَرَّماً إِلاَّ اسْتَحَلُّوهُ، وَلاَ عَقْداً إِلاَّ حَلُّوهُ، حَتَّى لاَ يَبْقَى بَيْتُ مَدَر وَلاَ وَبَر إِلاَّ دَخَلَهُ ظُلْمُهُمْ وَنَبَا بِهِ سُوءُ رَعْيِهِمْ، وَحَتَّى يَقُومَ الْبَاكِيَانِ يَبْكِيَانِ: بَاك يَبْكِي لِدِينِهِ، وَبَاك يَبْكِي لِدُنْيَاهُ، وَحَتَّى تَكُونَ نُصْرَةُ أَحَدِكمْ مِنْ أَحَدِهِمْ كَنُصْرَةِ الْعَبْدِ مِنْ سَيِّدِهِ، إِذَا شَهِدَ أَطَاعَهُ، وَإِذَا غَابِ اغْتابَهُ، وَحَتَّى يَكُونَ أَعْظَمَكُمْ فِيهَا غَناءً أَحْسَنُكُمْ بِاللهِ ظَنّاً، فَإِنْ أَتَاكُمُ اللهُ بِعَافِيَة فَاقْبَلُوا، وَإِنِ ابْتُلِيتُمْ فَاصْبِرُوا، فَإِنَّ (الْعَاقِبَة لَلْمُتَّقِينَ).

Alternative Sources for Sermon 98

(1) Ibn Qutaybah, al-'Imamah, I,151 ;

(2) Sibt, Tadhkirah,100 ;

(3) al-Mufid, al-'Irshad,157 .

Sermon 18: When a problem is put before

Amir al-mu’minin said in disparagement of the differences of view among the theologians

ومن كلام له (عليه السلام)

في ذمّ اختلاف العلماء في الفتيا

[وفيه يذم أهل الرأي ويكل أمر الحكم في أمور الدين للقرآن [

When1 a problem is put before anyone of them he passes judgement on it from his imagination. When exactly the same problem is placed before another of them he passes an opposite verdict. Then these judges go to the chief who had appointed them and he confirms all the verdicts, although their Allah is One (and the same), their Prophet is one (and the same), their Book (the Qur’an) is one (and the same)!

تَرِدُ عَلَى أحَدِهِمُ القَضِيَّةُ في حُكْمٍ مِنَ الاْحْكَامِ فَيَحْكُمُ فِيهَا بِرَأْيِهِ، ثُمَّ تَرِدُ تِلْكَ القَضِيَّةُ بِعَيْنِهَا عَلَى غَيْرِهِ فَيَحْكُمُ فِيها بِخِلافِ قَوْلِهِ، ثُمَّ يَجْتَمِعُ القُضَاةُ بِذلِكَ عِنْدَ إمامِهِم الَّذِي اسْتَقْضَاهُم فَيُصَوِّبُ آرَاءَهُمْ جَمِيعاً، وَإِلهُهُمْ وَاحِدٌ! وَنَبِيُّهُمْ وَاحِدٌ! وَكِتَابُهُمْ وَاحِدٌ !

Is it that Allah ordered them to differ and they obeyed Him? Or He prohibited them from it but they disobeyed Him? Or (is it that) Allah sent an incomplete Faith and sought their help to complete it? Or they are His partners in the affairs, so that it is their share of duty to pronounce and He has to agree? Or is it that Allah the Glorified sent a perfect faith but the Prophet fell short of conveying it and handing it over (to the people)? The fact is that Allah the Glorified says:

We have not neglected anything in the Book (Qur’an) . (6:38),

and in it is a ‘clarification of everything’2 And He says that one part of the Qur’an verifies another part and that there is no divergence in it as He says:

.And if it had been from any other than Allah, they would surely have found in it much discrepancy. (4:82)

أَفَأَمَرَهُمُ اللهُ ـ سُبْحَانَهُ ـ بِالاخْتلاَفِ فَأَطَاعُوهُ! أَمْ نَهَاهُمْ عَنْهُ فَعَصَوْهُ! أَمْ أَنْزَلَ اللهُ سُبْحَانَهُ دِيناً نَاقِصاً فَاسْتَعَانَ بِهِمْ عَلَى إِتْمَامِهِ! أَمْ كَانُوا شُرَكَاءَ لَهُ فَلَهُمْ أَنْ يَقُولُوا وَعَلَيْهِ أَنْ يَرْضِى؟ أَمْ أَنْزَلَ اللهُ سُبْحَانَهُ دِيناً تَامّاً فَقَصَّرَ الرَّسُولُ (صلى الله عليه وآله) عَنْ تَبْلِيغِهِ وَأَدَائِهِ؟ وَاللهُ سُبْحَانَهُ يَقُولُ: (مَا فَرَّطْنَا في الكِتَابِ مِنْ شَيْء) وَفِيهِ تِبْيَانٌ لِكُلِّ شَيْء، وَذَكَرَ أَنَّ الكِتَابَ يُصَدِّقُ بَعْضُهُ بَعْضاً، وَأَنَّهُ لاَ اخْتِلافَ فِيهِ، فَقَالَ سُبْحَانَهُ: (وَلَوْ كَانَ مِنْ عِنْدِ غَيرِ اللهِ لَوَجَدُوا فِيهِ اخْتِلافاً كَثِيراً)

Certainly the outside of the Qur’an is wonderful and its inside is deep (in meaning). Its wonders will never disappear, its amazements will never pass away and its intricacies cannot be cleared except through itself.

وَإِنَّ القُرآنَ ظَاهِرُهُ أَنِيقٌ وَبَاطِنُهُ عَمِيقٌ، لاَ تَفْنَى عَجَائِبُهُ، وَلاَتَنْقَضِي غَرَائِبُهُ، وَلاَ تُكْشَفُ الظُّلُمَاتُ إلاَّ بِهِ

Alternative Sources for Sermon 18

(1) Ibn Talhah, Matalib, I,141 ;

(2) al-Tabarsi, al-'Ihtijaj, I,139 ;

(3) al-Qadi al-Nu`man, Da`a'im, I, 93;

(4) Narrated by Ibn Udhaynah from al-'Imam al-Sadiq (A) in al-Nuri, Mustadrak al-Wasa'il, III,174 ; see also al-Saffar, Basa'ir al-darajat.

Notes

1. It is a disputed problem that where there is no clear argument about a matter in the religious law, whether there does in reality exist an order about it or not. The view adopted by Abu'l-Hasan al-Ash`ari and his master Abu `Ali al-Jubba'i is that in such a case Allah has not ordained any particular course of action but He assigned the task of finding it out and passing a verdict to the jurists so that whatever they hold as prohibited would be deemed prohibited and whatever they regard permissible would be deemed permissible. And if one has one view and the other another then as many verdicts will exist as there are views and each of them would represent the final order. For example, if one scholar holds that barley malt is prohibited and another jurist's view is that it is permissible then it would really be both prohibited and permissible. That is, for one who holds it prohibited, its use would be prohibited while for the other its use would be permissible. About this (theory of) correctness Muhammad ibn Abdi'l-Karim ash-Shahrastani writes:

A group of theorists hold that in matters where ijtihad (research) is applied there is no settled view about permissibility or otherwise and lawfulness and prohibition thereof, but whatever the mujtahid (the researcher scholar) holds is the order of Allah, because the ascertainment of the view of Allah depends upon the verdict of the mujtahid. If it is not so there will be no verdict at all. And according to this view every mujtahid would be correct in his opinion. (al-Milal wa'l-nihal, p.98)

In this case, the mujtahid is taken to be above mistake because a mistake can be deemed to occur where a step is taken against reality, but where there is no reality of verdict, mistake has no sense. Besides this, the mujtahid can be considered to be above mistake if it is held that Allah, being aware of all the views that were likely to be adopted has ordained as many final orders as a result of which every view corresponds to some such order, or that Allah has assured that the views adopted by the mujtahids should not go beyond what He has ordained, or that by chance the view of every one of them would, after all, correspond to some ordained order or other.

The Imamiyyah sect, however, has different theory, namely that Allah has neither assigned to anyone the right to legislate nor subjected any matter to the view of the mujtahid, nor in case of difference of views has He ordained numerous real orders. Of course, if the mujtahid cannot arrive at a real order then whatever view he takes after research and probe, it is enough for him and his followers to act by it. Such an order is the apparent order which is a substitute for the real order. In this case, he is excused for missing the real order, because he did his best for diving in the deep ocean and to explore its bottom, but it is a pity that instead of pearls he got only the sea-shell. He does not say that observers should except it as a pearl or it should sell as such. It is a different matter that Allah who watches the endeavours may price it at half so that the endeavour does not go waste, nor his passion discouraged.

If the theory of correctness is adopted then every verdict on law and every opinion shall have to be accepted as correct as Maybudhi has written in Fawatih: In this matter the view adopted by al-Ash`ari is right. It follows that differing opinions should all be right. Beware, do not bear a bad idea about jurists and do not open your tongue to abuse them.

When contrary theories and divergent views are accepted as correct it is strange why the action of some conspicuous individuals are explained as mistakes of decision, since mistake of decision by the mujtahid cannot be imagined at all. If the theory of correctness is right the action of Mu`awiyah and `A'ishah should be deemed right; but if their actions can be deemed to be wrong then we should agree that ijtihad can also go wrong, and that the theory of correctness is wrong. It will then remain to be decided in its own context whether feminism did not impede the decision of `A'ishah or whether it was a (wrong) finding of Mu`awiyah or something else. However, this theory of correctness was propounded in order to cover mistakes and to give them the garb of Allah's orders so that there should be no impediment in achieving objectives nor should anyone be able to speak against any misdeeds.

In this sermon Amir al-mu'minin has referred to those people who deviate from the path of Allah and, closing their eyes to light, grope in the darkness of imagination, make Faith the victim of their views and opinions, pronounce new findings, pass orders by their own imagination and produce divergent results. Then on the basis of the theory of correctness they regard all these divergent and contrary orders as from Allah, as though each of their order represents divine Revelation so that no order of theirs can be wrong nor can they stumble on any occasion. Thus, Amir al-mu'minin says in disproving this view that:

1) When Allah is One, Book (Qur'an) is one, and Prophet is one then the religion (that is followed) should also be one. And when the religion is one how can there be divergent orders about any matter, because there can be divergence in an order only in case he who passed the order has forgotten it, or is oblivious, or senselessness overtakes him, or he wilfully desires entanglement in these labyrinths, while Allah and the Prophet are above these things. These divergences cannot therefore be attributed to them. These divergences are rather the outcome of the thinkings and opinions of people who are bent on twisting the delineations of religion by their own imaginative performances.

2) Allah must have either forbidden these divergences or ordered creating them. If He has ordered in their favour, where is that order and at what place? As for forbidding, the Qur'an says:

. .Say thou! 'Hath Allah permitted you or ye forge a lie against Allah ?' (10:59)

That is, everything that is not in accordance with the Divine orders is a concoction, and concoction is forbidden and prohibited. For concocters, in the next world, there is neither success or achievement nor prosperity and good. Thus, Allah says:

And utter ye not whatever lie describe your tongues (saying): This is lawful and this is forbidden, to forge a lie against Allah; verily, those who forge a lie against Allah succeed not. (Qur'an, 16:116)

3) If Allah has left religion incomplete and the reason for leaving it halfway

was that He desired that the people should assist Him in completing the religious code and share with Him in the task of legislating, then this belief is obviously polytheism. If He sent down the religion in complete form the Prophet must have failed in conveying it so that room was left for others to apply imagination and opinion. This, Allah forbid, would mean a weakness of the Prophet and a bad slur on the selection of Allah.

4) Allah has said in the Qur'an that He has not left out anything in the Book and has clarified each and every matter. Now, if an order is carved out in conflict with the Qur'an it would be outside the religious code and its basis would not be on knowledge and perception, or Qur'an and sunnah, but it would be personal opinion and one's personal judgement which cannot be deemed to have accord with religion and faith.

5) Qur'an is the basis and source of religion and the fountain head of the laws of shari`ah. If the laws of shari`ah were divergent there should have been divergence in it also, and if there were divergences in it, it could not be regarded as Divine word. When it is Divine word the laws of shari`ah cannot be divergent, so as to accept all divergent and contrary views as correct and imaginative verdicts taken as Qur'anic dictates.

2. ref.16:89.

Sermon 19: How do you know what is for me and what is against me?!

Amir al-mu’minin was delivering a lecture from the pulpit of (the mosque of) Kufah when al-Ash`ath ibn Qays1 objected and said, “O’ Amir al-mu’minin this thing is not in your favour but against you.”2 Amir al-mu’minin looked at him with anger and said:

ومن كلام له (عليه السلام)

قاله للاشعث بن قيس وهو على منبر الكوفة يخطب

فمضى في بعض كلامه شيء اعترضه الاشعث، فقال: يا أميرالمؤمنين، هذه عليك لا لك، فخفض (عليه السلام) إليه بصره ثم قال :

How do you know what is for me and what is against me?! Curse of Allah and others be on you. You are a weaver and son of a weaver. You are the son of an unbeliever and yourself a hypocrite. You were arrested once by the Unbelievers and once by the Muslims, but your wealth and birth could not save you from either. The man who contrives for his own people to be put to sword and invites death and destruction for them does deserve that the near ones should hate him and the remote ones should not trust him.

ومَا يُدْرِيكَ مَا عَلَيَّ مِمَّا لِي؟ عَلَيْكَ لَعْنَةُ اللهِ وَلَعْنَةُ اللاَّعِنِينَ! حَائِكٌ ابْنُ حَائِك! مُنَافِقٌ ابْنُ كُافِر! وَاللهِ لَقَدْ أَسَرَكَ الكُفْرُ مَرَّةً وَالاسْلامُ أُخْرَى! فَمَا فَداكَ مِنْ وَاحِدَة مِنْهُمَا مَالُكَ وَلاَ حَسَبُكَ! وَإِنَّ امْرَأً دَلَّ عَلَى قَوْمِهِ السَّيْفَ، وَسَاقَ إِلَيْهِمُ الحَتْفَ، لَحَرِيٌّ أَنْ يَمقُتَهُ الاْقْرَبُ، وَلاَ يَأْمَنَهُ الاْبْعَدُ !

as-Sayyid ar-Radi says: This man was arrested once when an unbeliever and once in days of Islam. As for Amir al-mu’minin’s words that the man contrived for his own people to be put to sword, the reference herein is to the incident which occurred to al-Ash`ath ibn Qays in confrontation with Khalid ibn Walid at Yamamah, where he deceived his people and contrived a trick till Khalid attacked them. After this incident his people nicknamed him “`Urf an-Nar” which in the parlance stood for traitor.

قال السيد الشربف: يريد عليه السلام أنه أُسر في الكفر مرة وفي الاِسلام مرة وأما قوله: «دل على قومه السيف»، فأراد به: حديثاً كان للاَشعث مع خالد بن الوليد باليمامة، غرّ فيه قومه ومكر بهم حتى أوقع بهم خالد، وكان قومه بعد ذلك يسمو نه «عُرْفَ النار»، وهو اسم للغادر عندهم

Alternative Sources for Sermon 19

(1) Abu al-Faraj, al-'Aghani,VIII, 59.

Notes

1. His original name was Ma`di Karib and surname Abu Muhammad but because of his dishevelled hair he is better known as al-Ash`ath (one having dishevelled hair). When after Proclamation (of Prophethood) he came to Mecca along with his tribe, the Prophet invited him and his tribe to accept Islam. But all of them turned back without anyone accepting Islam. When after hijrah (migration of the Holy Prophet) Islam became established and in full swing and deputations began to come to Medina in large numbers he also came to the Prophet's audience with Banu Kindah and accepted Islam. The author of al-`Isti`ab writes that after the Prophet this man again turned unbeliever but when during the Caliphate of Abu Bakr he was brought to Medina as prisoner he again accepted Islam, though this time too his Islam was a show. Thus, ash-Shaykh Muhammad `Abduh writes in his annotations on Nahjul Balaghah: Just as `Abdullah ibn Ubay ibn Salul was a companion of the Prophet, al-Ash`ath was a companion of `Ali and both were high ranking hypocrites.

He lost one of his eyes in the battle of Yarmuk. Ibn Qutaybah has included him in the list of the one-eyed. Abu Bakr's sister Umm Farwah bint Abi Quhafah, who was once the wife of an al-Azdi and then of Tamim ad-Darimi, was on the third occasion married to this al-Ash`ath. Three sons were born of her viz. Muhammad, Isma`il and Is'haq. Books on biography show that she was blind. Ibn Abi'l-Hadid has quoted the following statement of Abu'l-Faraj wherefrom it appears that this man was equally involved in the assassination of `Ali (p.b.u.h.): On the night of the assassination Ibn Muljam came to al-Ash`ath ibn Qays and both retired to a corner of the mosque and sat there when Hujr ibn `Adi passed by that side and he heard al-Ash`ath saying to Ibn Muljam, "Be quick now or else dawn's light would disgrace you." On hearing this Hujr said to al-Ash`ath, "O' one-eyed man, you are preparing to kill 'Ali" and hastened towards `Ali ibn Abi Talib, but Ibn Muljam had preceded him and struck 'Ali with sword when Hujr turned back people were crying, "Ali has been killed."

It was his daughter who killed Imam Hasan (p.b.u.h.) by poisoning him. Mas`udi has written that: His (Hasan's) wife Ja`dah bint al-Ash`ath poisoned him while Mu`awiyah had conspired with her that if she could contrive to poison Hasan he would pay her one hundred thousand Dirhams and marry her to Yazid. (Muruj adh-dhahab, vol. 2, p. 650)

His son Muhammad ibn al-Ash`ath was active in playing fraud with Hadrat Muslim ibn `Aqil in Kufah and in shedding Imam Husayn's blood in Karbala. But despite all these points he is among those from whom al-Bukhari, Muslim, Abu Dawud, at-Tirmidhi, an-Nasa'i and Ibn Majah have related traditions.

2. After the battle of Nahrawan, Amir al-mu'minin was delivering a sermon in the mosque of Kufah about ill effects of "Arbitration" when a man stood up and said "O' Amir al-mu'minin, first you desisted us from this Arbitration but thereafter you allowed it. We cannot understand which of these two was more correct and proper." On hearing this Amir al-mu'minin clapped his one hand over the other and said, "This is the reward of one who gives up firm view" that is, this is the outcome of your actions as you had abandoned firmness and caution and insisted on "Arbitration" but al-Ash`ath mistook it to mean as though Amir al mu'minin implied that "my worry was due to having accepted Arbitration," so he spoke out, "O' Amir al-mu'minin this brings blame on your own self" whereupon Amir al-mu'minin said harshly: “What do you know what I am saying, and what do you understand what is for me or against me. You are a weaver and the son of a weaver brought up by unbelievers and a hypocrite. Curse of Allah and all the world be upon you.”

Commentators have written several reasons for Amir al-mu'minin calling Ash`ath a weaver. First reason is, because he and his father like most of the people of his native place pursued the industry of weaving cloth. So, in order to refer to the lowliness of his occupation he has been called 'weaver'. Yamanis had other occupations also but mostly this profession was followed among them. Describing their occupations Khalid ibn Safwan has mentioned this one first of all: “What can I say about a people among whom there are only weavers, leather dyers, monkey keepers and donkey riders. The hoopoe found them out, the mouse flooded them and a woman ruled over them”. (al-Bayan wa't-tabyin, vol. 1, p. 130)

The second reason is that "hiyakah" means walking by bending on either side, and since out of pride and conceit this man used to walk shrugging his shoulders and making bends in his body, he has been called "hayik".

The third reason is --- and it is more conspicuous and clear --- that he has been called a weaver to denote his foolishness and lowliness because every low person is proverbially known as a weaver. Their wisdom and sagacity can be well gauged by the fact that their follies had become proverbial, while nothing attains proverbial status without peculiar characteristics. Now, that Amir al-mu'minin has also confirmed it no further argument or reasoning is needed.

The fourth reason is that by this is meant the person who conspires against Allah and the Holy Prophet and prepares webs of which is the peculiarity of hypocrites. Thus, in Wasa'il ash-Shi`ah (vol. 12, p. 101) it is stated: It was mentioned before Imam Ja`far as-Sadiq (p.b.u.h.) that the weaver is accursed when he explained that the weaver implies the person who concocts against Allah and the Prophet.

After the word weaver Amir al-mu'minin has used the word hypocrite, and there is no conjunction in between them in order to emphasise the nearness of meaning thereof. Then, on the basis of this hypocrisy and concealment of truth he declared him deserving of the curse of Allah and all others, as Allah the Glorified says: Verily, those that conceal what we have sent of (Our) manifest evidences and guidance, after what we have (so) clearly shown for mankind in the Book (they are), those that Allah doth curse them and (also) curse them all those who curse (such ones). (Qur'an, 2:159)

After this Amir al-mu'minin says that "You could not avoid the degradation of being prisoner when you were unbeliever, nor did these ignominies spare you after acceptance of Islam, and you were taken prisoner." When an unbeliever the event of his being taken prisoner occurred in this way that when the tribe of Banu Murad killed his father Qays, he (al-Ash`ath) collected the warriors of Banu Kindah and divided them in three groups. Over one group he himself took the command, and on the others he placed Kabs ibn Hani' and al-Qash`am ibn Yazid al-Arqam as chiefs, and set off to deal with Banu Murad. But as misfortune would have it instead of Banu Murad he attacked Banu al-Harith ibn Ka`b. The result was that Kabs ibn Hani' and al-Qash`am ibn Yazid al-Arqam were killed and this man was taken prisoner alive. Eventually he got a release by paying three thousand camels as ransom. In Amir al-mu'minin's words, "Your wealth or birth could not save you from either," the reference is not to real 'fidyah' (release money) because he was actually released on payment of release money but the intention is that neither plenty of wealth nor his high position and prestige in his tribe could save him from this ignominy, and he could not protect himself from being a prisoner .

The event of his second imprisonment is that when the Holy Prophet of Islam passed away from this world a rebellion occurred in the region of Hadramawt for repelling which Caliph Abu Bakr wrote to the governor of the place Ziyad ibn Labid al-Bayadi. al-Ansari that he should secure allegiance and collect zakat and charities from those people. When Ziyad ibn Labid went to the tribe of Banu `Amr ibn Mu`awiyah for collection of zakat he took keen fancy for a she-camel of Shaytan ibn Hujr which was very handsome and of huge body. He jumped over it and took possession of it. Shaytan ibn Hujr did not agree to spare it and said to him to take over some other she-camel in its place but Ziyad would not agree. Shaytan sent for his brother al-`Adda' ibn Hujr for his support. On coming he too had a talk but Ziyad insisted on his point and did not, by any means, consent to keep off his hand from that she-camel. At last both these brothers appealed to Masruq ibn Ma`di Karib for help. Consequently, Masruq also used his influence so that Ziyad might leave the she-camel but he refused categorically, whereupon Masruq became enthusiastic and untying the she-camel handed it over to Shaytan. On this Ziyad was infuriated and collecting his men became ready to fight. On the other side Banu Wali`ah also assembled to face them, but could not defeat Ziyad and were badly beaten at his hands. Their women were taken away and property was looted. Eventually those who had survived were obliged to take refuge under the protection of al-Ash`ath. Al-Ash`ath promised assistance on the condition that he should be acknowledged ruler of the area. Those people agreed to this condition and his coronation was also formally solemnised. After having his authority acknowledged he arranged an army and set out to fight Ziyad. On the other side Abu Bakr had written to the chief of Yemen, al-Muhajir ibn Abi Umayyah to go for the help of Ziyad with a contingent. Al-Muhajir was coming with his contingent when they came face to face. Seeing each other they drew swords and commenced fighting at ad-Zurqan. In the end al-Ash`ath fled from the battle-field and taking his remaining men closed himself in the fort of an-Nujayr. The enemy was such as to let them alone. They laid siege around the fort. Al-Ash`ath thought how long could he remain shut up in the fort with this lack of equipment and men, and that he should think out some way of escape. So one night he stealthily came out of the fort and met Ziyad and al-Muhajir and conspired with them that if they gave asylum to nine members of his family he would get the fort gate opened. They accepted this term and asked him to write for them the names of those nine persons. He wrote down the nine names and made them over to them, but acting on his traditional wisdom forgot to write his own name in that list. After settling this he told his people that he has secured protection for them and the gate of the fort should be opened. When the gate was opened Ziyad forces pounced upon them. They said they had been promised protection whereupon Ziyad's army said that this was wrong and that al-Ash`ath had asked protection only for nine members of his house, whose names preserved with them. In short eight hundred persons were put to sword and hands of several women were chopped off, while according to the settlement nine men were left off, but the case of al-Ash`ath became complicated. Eventually it was decided he should be sent to Abu Bakr and he should decided about him. At last he was sent to Medina in chains along with a thousand women prisoners. On the way relations and others, men and women, all hurled curses at him and the women were calling him traitor and one who got his own people put to sword. Who else can be a greater traitor? However, when he reached Medina Abu Bakr released him and on that occasion he was married to Umm Farwah.

Sermon 20: Indeed, if you could see

Death and taking lessons from it

ومن خطبة له (عليه السلام)

وفيها ينفر من الغفلة وينبه إلى الفرار لله

Indeed, if you could see that has been seen by those of you who have died, you would be puzzled and troubled. Then you would have listened and obeyed; but what they have seen is yet curtained off from you. Shortly, the curtain would be thrown off. You have been shown, provided you see and you have been made to listen provided you listen, and you have been guided if you accept guidance. I spoke unto you with truth.

You have been called aloud by (instructive) examples and warned through items full of warnings. After the heavenly messengers (angels), only man can convey message from Allah. (So what I am conveying is from Allah).

فَإِنَّكُمْ لَوْ عَايَنْتُمْ مَا قَدْ عَايَنَ مَنْ مَاتَ مِنْكُمْ لَجَزِعْتُمْ وَوَهِلْتُمْ وَسَمِعْتُمْ وَأَطَعْتُمْ، وَلكِنْ مَحْجُوبٌ عَنْكُمْ مَا عَايَنُوا، وَقَرِيبٌ مَا يُطْرَحُ الحِجَابُ! وَلَقَدْ بُصِّرْتُمْ إِنْ أَبْصَرْتُمْ، وَأُسْمِعْتُمْ إِنْ سَمِعْتُمْ، وَهُدِيتُمْ إِنِ اهْتَدَيْتُمْ، وَبِحَقٍّ أَقَولُ لَكُمْ: لَقَدْ جَاهَرَتْكُمُ العِبَرُ وَزُجِرْتُمْ بِمَا فِيهِ مُزْدَجَرٌ، وَمَا يُبَلِّغُ عَنِ اللهِ بَعْدَ رُسُلِ السَّماءِ إِلاَّ البَشَرُ

Alternative Sources for Sermon 20

(1) Al-Kulayni, Usul al-Kafi, I,405

Sermon 21: Your ultimate goal is before you

Advice to keep light in this world

ومن خطبة له (عليه السلام)

وهي كلمة جامعة للعظة والحكمة

Your ultimate goal (reward or punishment) is before you. Behind your back is the hour (of resurrection) which is driving you on. Keep (yourself) light and overtake (the forward ones). Your last ones are being awaited by the first ones (who have preceded).

فإِنَّ الغَايَةَ أَمَامَكُمْ، وَإِنَّ وَرَاءَكُمُ السَّاعَةَ تَحْدُوكُمْ تَخَفَّفُواتَلْحَقوا، فَإنَّمَا يُنْتَظَرُ بِأوَّلِكُمْ آخِرُكُمْ

as-Sayyid ar-Radi says: If this utterance of `Ali (p.b.u.h.) is weighed with any other utterance except the word of Allah or of the Holy Prophet, it would prove heavier and superior in every respect. For example, `Ali’s saying “Keep light and overtake” is the shortest expression ever heard with the greatest sense conveyed by it. How wide is its meaning and how clear its spring of wisdom! We have pointed out the greatness and meaningfulness of this phrase in our book al-Khasa’is.

وأقول: إنّ هذا الكلام لو وزن بعد كلام الله سبحانه وكلام رسوله صلى الله عليه وآله بكل كلام لمال به راجحاً، وبرّز عليه سابقاً. فأما قوله عليه السلام: «تخففوا تلحقوا»، فما سمع كلام أقل منه مسموعاً ولا أكثر منه محصولاً، وما أبعد غورها من كلمة! وأنقع نطفتها من حكمة! وقد نبهنا في كتاب «الخصائص» على عظم قدرها وشرف جوهرها

Alternative Sources for Sermon 21

(1) al-Sharif al-Radi, Khasa'is, 87;

(2) al-Tabari, Ta'rikh, * V,157 .

Sermon 22: Beware! Satan has certainly started...

When he received reports about those who had broken their oath of allegiance to him

ومن خطبة له (عليه السلام)

حين بلغه خبر الناكثين ببيعته

[وفيها يذم عملهم ويلزمهم دم عثمان ويتهدّدهم بالحرب [

Beware! Satan has certainly started instigating his forces and has collected his army in order that oppression may reach its extreme ends and wrong may come back to its position. By Allah they have not put a correct blame on me, nor have they done justice between me and themselves.

أَلاَ وإِنَّ الشَّيْطَانَ قَدْ ذَمَّرَ حِزْبَهُ وَاسْتَجْلَبَ جَلَبَهُ لِيَعُودَ الجَوْرُ إِلَى أَوْطَانِهِ، وَيَرْجِعَ البِاطِلُ إِلَى نِصَابِهِ وَاللهِ مَا أَنْكَرُوا عَلَيَّ مُنْكَراً، وَلاَ جَعَلُوا بَيْنِي وَبَيْنَهُمْ نَصِفاً

Criticism of their actions

يذم عملهم

They are demanding of me a right which they have abandoned, and a blood that they have themselves shed.1 If I were a partner with them in it then they too have their share of it. But if they did it without me they alone have to face the consequences. Their biggest argument (against me) is (really) against themselves.

They are suckling from a mother who is already dry, and bringing into life innovation that is already dead. How disappointing is this challenger (to battle)? Who is this challenger and for what is he being responded to? I am happy that the reasoning of Allah has been exhausted before them and He knows (all) about them.

وَإِنَّهُمْ لَيَطْلُبُونَ حَقّاً هُمْ تَرَكُوهُ، وَدَماً هُمْ سَفَكُوهُ، فَلَئِنْ كُنْتُ شَرِيكَهُمْ فِيهِ فَإِنَّ لَهُمْ لَنَصِيبَهُمْ مِنْهُ، وَلَئِنْ كَانُوا وَلُوهُ دُوني، فَمَا التَّبِعَةُ إِلاَّ عِنْدَهُمْ، وَإِنَّ أَعْظَمَ حُجَّتِهِمْ لَعَلَى أَنْفُسِهِمْ، يَرْتَضِعُونَ أُمّاً قَدْ فَطَمَتْ وَيُحْيُونَ بِدْعَةً قَدْأُمِيتَتْ. يا خَيْبَةَ الدَّاعِي! مَنْ دَعَا! وَإِلاَمَ أُجِيبَ! وَإِنِّي لَرَاضٍ بِحُجَّةِ اللهِ عَلَيْهِمْ وَعِلْمِهِ فِيهمْ

The threat to wage war against them

التهديد بالحرب

If they refuse (to obey) I will offer them the edge of the sword which is enough a curer of wrong and supporter of Right.

It is strange they send me word to proceed to them for spear-fighting and to keep ready for fighting with swords. May the mourning women mourn over them. I have ever been so that I was never frightened by fighting nor threatened by clashing. I enjoy full certainty of belief from My God and have no doubt in my faith.

فَإِنْ أَبَوْا أَعْطَيْتُهُمْ حَدَّ السَّيْفِ، وَكَفَى بِهِ شَافِياً مِنَ البَاطِلِ، وَنَاصَراً لِلْحَقِّ! وَمِنَ العَجَبِ بَعْثُهُمْ إِلَيَّ أَنْ أَبْرُزَ لِلطِّعَانِ! وَأَنْ أصْبِرَ لِلْجِلادِ! هَبِلَتْهُمُ الهَبُولُ! لَقَدْ كُنْتُ وَمَا أُهَدَّدُ بِالحَرْبِ، وَلاَ أُرَهَّبُ بِالضَّرْبِ! وَإِنِّي لَعَلَى يَقِينٍ مِنْ رَبِّي، وَغَيْرِ شُبْهَةٍ مِنْ دِيني

Alternative Sources for Sermon 22

(1) Ibn Qutaybah, al-'Imamah, I,154 ;

(2) al-Thaqafi, al-Gharat, see Ibn Abi al-Hadid, II, 35;

(3) al-Tabari, al-Mustarshid, 95;

(4) Ibn Tawus, Kashf,173 ;

(5) al-Tusi, al-'Amali, I,172 ;

(6) al-Khwarazmi, al-Manaqib;117 ;

(7) Ibn al-'Athir, al-Nihayah, I,171 , II,167 ;

(8) al-Mufid, al-Jamal, *129 ; see Sermon:26 and Sermon:171 below.

Notes

1. When Amir al-mu'minin was accused of `Uthman's assassination he delivered this sermon to refute that allegation, wherein he says about those who blamed him that: "These seekers of vengeance cannot say that I alone am the assassin and that no one else took part in it. Nor can they falsify witnessed events by saying that they were unconcerned with it. Why then have they put me foremost for this avenging? With me they should include themselves also. If I am free of this blame they cannot establish their freedom from it. How can they detach themselves from this punishment? The truth of the matter is that by accusing me of this charge their aim is that I should behave with them in the same manner to which they are accustomed. But they should not expect from me that I would revive the innovations of the previous regimes. As for fighting, neither was I ever afraid of it nor am I so now. Allah knows my intention and He also knows that those standing on the excuse of taking revenge are themselves his assassins." Thus, history corroborates that the people who managed his (`Uthman's) assassination by agitation and had even prevented his burial in Muslims' graveyard by hurling stones at his coffin were the same who rose for avenging his blood. In this connection, the names of Talhah ibn `Ubaydillah, az-Zubayr ibn al-`Awwam and `A'ishah are at the top of the list since on both occasions their efforts come to sight with conspicuity. Thus Ibn Abi'l-Hadid writes that:

Those who have written the account of assassination of `Uthman state that on the day of his killing Talhah's condition was that in order to obscure himself from the eyes of the people he had a veil on his face and was shooting arrows at `Uthman's house.

And in this connection, about az-Zubayr's ideas he writes:

Historians have also state that az-Zubayr used to say "Kill `Uthman. He has altered your faith." People said, "Your son is standing at his door and guarding him," and he replied, "Even my son may be lost, but `Uthman must be killed. `Uthman will be lying like a carcass on Sirat tomorrow." (Sharh Nahjul Balaghah, vol.9, pp. 35-36)

About `A'ishah, Ibn `Abd Rabbih writes:

al-Mughirah ibn Shu`bah came to `A'ishah when she said, "O' Abu `Abdillah, I wish you had been with me on the day of Jamal; how arrows were piercing through my hawdaj (camel litter) till some of them stuck my body." al- Mughirah said, "I wish one of them should have killed you." She said, "Allah may have pity you; why so?" He replied, "So that it would have been some atonement for what you had done against `Uthman." (al-`Iqd al-farid, vol. 4, p. 294)

Sermon 23: Verily, Divine orders descends

About keeping aloof from envy, and good behaviour towards kith and kin

ومن خطبة له (عليه السلام)

وتشتمل على تهذيب الفقراء بالزهد وتأديب الاغنياء بالشفقة

Now then, verily Divine orders descend from heaven to earth like drops of rain, bringing to everyone what is destined for him whether plenty or paucity. So if any one of you observes for his brother plenty of progeny or of wealth or of self, it should not be a worry for him. So long as a Muslim does not commit such an act that if it is disclosed he has to bend his eyes (in shame) and by which low people are emboldened, he is like the gambler who expects that the first draw of his arrow would secure him gain and also cover up the previous loss.

أمَّا بَعْدُ، فَإِنَّ الاْمْرَ يَنْزِلُ مِنَ السَّماءِ إِلَى الاْرْضِ كَقَطر المَطَرِ إِلَى كُلِّ نَفْسٍ بِمَا قُسِمَ لَهَا مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ، فإذا رَأَى أَحَدُكُمْ لاِخِيهِ غَفِيرَةًفي أَهْلٍ أَوْ مَالٍ أَوْ نَفْسٍ فَلاَ تَكُونَنَّ لَهُ فِتْنَةً، فَإِنَّ المَرْءَ المُسْلِمَ مَا لَمْ يَغْشَ دَنَاءَةً تَظْهَرُ فَيَخْشَعُ لَهَا إِذَا ذُكِرَتْ، وَيُغْرَى بهَا لِئَامُ النَّاسِ، كانَ كَالفَالِجِ اليَاسِرِشة الَّذِي يَنْتَظِرُ أَوَّلَ فَوْزَةٍ مِنْ قِدَاحِهِ تُوجِبُ لَهُ المَغْنَمَ، وَيُرْفَعُ عَنْهُ بهاالمَغْرَمُ

Similarly, the Muslim who is free from dishonesty expects one of the two good things: either call from Allah and in that case whatever is with Allah is the best for him, or the livelihood of Allah. He has already children and property while his faith and respect are with him. Certainly, wealth and children are the plantations of this world while virtuous deed is the plantation of the next world. Sometimes Allah joins all these in some groups.

كَذْلِكَ المَرْءُ المُسْلِمُ البَرِيءُ مِنَ الخِيَانَةِ يَنْتَظِرُ مِنَ اللهِ إِحْدَى الحُسْنَيَيْنِ: إِمَّا دَاعِيَ اللهِ فَمَا عِنْدَ اللهِ خَيْرٌ لَهُ، وَإِمَّا رِزْقَ اللهِ فَإِذَا هُوَ ذُوأَهْلٍ وَمَالٍ، وَمَعَهُ دِينُهُ وَحَسَبُهُ. إِنَّ المَالَ وَالبَنِينَ حَرْثُ الدُّنْيَا، والعَمَلَ الصَّالِحَ حَرْثُ الاْخِرَةِ، وَقَدْ يَجْمَعُهُمَا اللهُ لاِقْوَامٍ،

Beware of Allah against what He has cautioned you and keep afraid of Him to the extent that no excuse be needed for it. Act without show or intention of being heard, for if a man acts for other than Allah, then Allah entrusts him to that one. We ask Allah (to grant us) the positions of the martyrs, company of the virtuous and friendship of the prophets.

فَاحْذَرُوا مِنَ اللهِ مَا حَذَّرَكُمْ مِنْ نَفْسِهِ، وَاخْشَوْهُ خَشْيَةً لَيْسَتُ بَتَعْذِيرٍ وَاعْمَلُوا في غَيْرِ رِيَاءٍ وَلاَ سُمْعَةٍ؛ فَإِنَّهُ مَنْ يَعْمَلْ لِغَيْرِ اللهِ يَكِلْهُ اللهُ إِلَى مَنْ عَمِلَ لَهُ. نَسْأَلُ اللهَ مَنَازِلَ الشُّهَدَاءِ، وَمُعَايَشَةَ السُّعَدَاءِ، وَمُرَافَقَةَ الاْنْبِيَاءِ

O people! Surely no one (even though he may be rich) can do without his kinsmen, and their support by hands or tongues. They alone are his support from rear and can ward off from him his troubles, and they are the most kind to him when tribulations befall him. The good memory of a man that Allah retains among people is better than the property which others inherit from him.

أَيُّهَا النّاسُ، إِنَّهُ لاَ يَسْتَغْنِي الرَّجُلُ ـ وَإِنْ كَانَ ذَا مَالٍ ـ عَنْ عَشِيرَتِهِ، وَدِفَاعِهِمْ عَنْهُ بِأَيْدِيهِمْ وَأَلسِنَتِهمْ، وَهُمْ أَعْظَمُ النَّاسِ حَيْطَةً مِنْ وَرَائِهِ وَأَلَمُّهُمْ لِشَعَثِهِ، وَأَعْطَفُهُمْ عَلَيْهِ عِنْدَ نَازِلَةٍ إنْ نَزَلَتْ بِهِ. وَلِسَانُ الصِّدْقِ يَجْعَلُهُ اللهُ لِلْمَرْءِ في النَّاسِ خَيْرٌ لَهُ مِنَ المَالِ يُورِثُهُ غيرَهُ

In the same Sermon

Behold! If any one of you finds your near ones in want or starvation, he should not desist from helping them with that which will not increase if this help is not extended, nor decrease by thus spending it. Whoever holds up his hand from (helping) his kinsmen, he holds only one hand, but at the time of his need many hands remain held up from helping him. One who is sweet tempered can retain the love of his people for good.

أَلاَ لاَيَعْدِلَنَّ أَحَدُكُمْ عَنِ القَرَابِةِ يَرَى بِهَا الخَصَاصَةَ أنْ يَسُدَّهَا بِالَّذِي لايَزِيدُهُ إِنْ أَمْسَكَهُ وَلاَ يَنْقُصُهُ إِنْ أَهْلَكَهُ، وَمَنْ يَقْبِضْ يَدَهُ عَنْ عَشِيرَتِهِ، فَإِنَّمَا تُقْبَضُ مِنْهُ عَنْهُمْ يَدٌ وَاحِدَةٌ، وَتُقْبَضُ مِنْهُمْ عَنْهُ أَيْد كَثِيرَةٌ; وَمَنْ تَلِنْ حَاشِيَتُهُ يَسْتَدِمْ مِنْ قَوْمِهِ المَوَدَّةَ

As-Sayyid ar-Radi says: In this sermon "al-ghafirah" means plenty or abundance, and this is derived from the Arab saying, "al-jamm al-ghafir" or "al-jamma' al-ghafir" meaning thick crowd. In some versions for "al-ghafirah" "`afwatan" appears. "`afwah" means the good and selected part of anything.

It is said "akaltu `afwata 't-ta`am", to mean "I ate select meal." About "wa man yaqbid yadahu `an `ashiratihi" appearing towards the end he points out how beautiful the meaning of this sentence is, Amir al-mu'minin implies that he who does not help his own kinsmen withholds only his hand but when he is in need of their assistance and would be looking for their sympathy and support then he would remain deprived of the sympathies and succour of so many of their extending hands and marching feet.

قال السيد الشريف: اقول: الغفيرة ها هنا الزيادة و الكثرة، من قولهم للجمع الكثير: الجم الغفير، و الجماء الغفير. و يروي "عِفوة من اهل أو مال" و العِفوة: الخيار من الشيء، يقال: اكلت عِفوة الطعام، اي خياره. وما أحسن المعنى الذي أراده (عليه السلام) بقوله: «ومن يقبض يده عن عشيرته...» إلى تمام الكلام، فإن الممسك خيره عن عشيرته إنما يمسك نفع يد واحدة; فإذا احتاج إلى نصرتهم، واضطر إلى مرافدتهم قعدوا عن نصره، وتثاقلوا عن صوته، فمنع ترافد الايدي الكثيرة، وتناهض الاقدام الجمة

Alternative Sources for Sermon 23

(1) Al-Kulayni, al-Kafi, II, 56,294 , V, 56;

(2) Ibn `Abd Rabbih, al-`Iqd, II,366 ;

(3) Nasr ibn Muzahim, Siffin, 10;

(4) al-Ya`qubi Ta'rikh, II,149 ;

(5) al-Zamakhshari, Rabi`, bab al-kasb wa al-mal;

(6) al-Muttaqi, Kanz, VIII,225 ;

(7) Ibn `Asakir, Ta'rikh, in the biographical account of `Ali (A);

(8) Ibn Salam, Gharib al-hadith, II,183 ;

(9) Ibn al-'Athir, al-Nihayah, III,468 ;

(10) Ibn Qutaybah, `Uyun, I, 189;

(11) al-Thaqafi, al-Gharat, I, 80.