Sermon 128: O Ahnaf!....

About important future events in Basrah

ومن كلام له (عليه السلام)

وهو ممّا كان يخبر به عن الملاحم بالبصرة

O Ahnaf! It is as though I see him advancing with an army which has neither dust nor noise, nor rustling of reins, nor neighing of horses. They are trampling the ground with their feet as if they are the feet of ostriches.

يَا أَحْنَفُ، كَأَنِّي بِهِ وَقَدْ سَارَ بِالْجَيْشِ الَّذِي لاَ يَكُونُ لَهُ غُبَارٌ وَلاَ لَجَبٌ، وَلاَ قَعْقَعَةُ لُجُم، وَلاَ حَمْحَمَةُ خَيْل، يُثِيرُونَ الاْرْضَ بِأَقْدَامِهِمْ كَأَنَّهَا أَقْدَامُ النَّعَامِ

As-Sayyid ar-Radi says: Amir al-mu'minin pointed to the Chief of the Negroes, (Sahibu'z-Zanj).1

يومىء بذلك (عليه السلام) إلى صاحب الزّنْج

Then Amir al -mu'minin said:

Woe to you (the people of Basrah’s) inhabited streets and decorated houses which possess wings like the wings of vultures and trunks like the trunks of elephants; they are the people from among whom if one is killed he is not mourned and if one is lost he is not searched for. I turn this world over on its face, value it only according to its (low) value, and look at it with an eye suitable to it.

ثمّ قال (عليه السلام): وَيْلٌ لِسِكَكِكُمُ الْعَامِرَةِ، وَدُورِكُمُ الْمُزَخْرَفَةِ الَّتِي لَهَا أَجْنِحَةٌ كَأَجْنَحَةِ النُّسُورِ، وَخَرَاطِيمُ كَخَرَاطِيمِ الْفِيَلَةِ، مِنْ أُولئِكَ الَّذِينَ لاَ يُنْدَبُ قَتِيلُهُمْ، وَلاَ يُفْقَدُ غَائِبُهُمْ. أَنَا كَابُّ الدُّنْيَا لِوَجْهِهَا، وَقَادِرُهَا بِقَدْرِهَا، وَنَاظِرُهَا بِعَيْنِهَا

A part of the same sermon referring to the Turks (Mongols)

منه: ويومئ به إلى وصف الاتراك

I2 can see a people whose faces are like shields covered with rough-scraped skins. They dress themselves in silken and woollen clothes and hold dear excellent horses. Their killing and bloodshed shall take place freely till the wounded shall walk over the dead and the number of runners-away shall be less than those taken prisoner:

كَأَنِّي أَرَاهُمْ قَوْماً كَأَنَّ وَجُوهَهُمُ الْـمَجَانُّ الْمُطَرَّقَةُ، يَلْبَسُونَ السَّرَقَ وَالدِّيبَاجَ، وَيَعْتَقِبُونَ الْخَيْلَ الْعِتَاقَ، وَيَكُونُ هُنَاكَ اسْتِحْرَارُ قَتْل،حَتَّى يَمْشِيَ الْـمَجْرُوحُ عَلَى الْمَقْتُولِ، وَيَكُونَ الْمُفْلِتُ أَقَلَّ مِنَ المَأْسُورِ !

One of his companions said to him: O Amir al-mu'minin, you have been given knowledge of hidden things. Whereupon Amir al-mu'minin laughed and said to the man who belonged to the tribe of Banu Kalb:

فقال له بعض أصحابه: لقد أَعطيت يا أميرالمؤمنين علم الغيب! فضحك (عليه السلام)، وقال للرجل ـ وكان كلبياً ـ:

O brother of Kalb! This is not knowledge of hidden things (`ilmu'l-ghayb),3 these matters have been acquired from him (namely in Prophet) who knew them. As regard knowledge of hidden things, that means knowledge of the Day of Judgement, and the things covered by Allah in the verse:

“Verily, Allah is He with Whom is the knowledge of the Hour; He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die..” (Qur'an, 31:34)

Therefore, Allah alone knows what is there in the wombs, whether male or female, ugly or handsome, generous or miserly, mischievous or pious, and who will be the fuel for Hell and who will be in the company of the Prophets in Paradise. This is the knowledge of the hidden things which is not known to anyone save Allah. All else is that whose knowledge Allah passed on to His Prophet and he passed it on to me, and prayed for me that my bosom may retain it and my ribs may hold it.

يَا أَخَا كَلْب، لَيْسَ هُوَ بِعِلْمِ غَيْب، وَإِنَّمَا هُوَ تَعَلُّمٌ مِنْ ذِي عِلْم، وَإِنَّمَا عِلْمُ الْغَيْبِ عِلْمُ السَّاعَةِ، وَمَا عَدَّدَهُ اللهُ سُبْحَانَهُ بِقَوْلِهِ: (إِنَّ اللهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَ يُنَزِّلُ الْغَيْثُ، وَ يَعْلَمُ ما فِى الاْرْحامِ، وَ لاتَدْرى نَفْسٌ ماذا تَكْسِبُ غَداً، وَ ما تَدْرى نَفْسٌ بِاَىِّ اَرْض تَموتُ..).الاية. فَيَعْلَمُ سُبْحَانَهُ مَا فِي الاْرْحَامِ مِنْ ذَكَر أَوْ أُنْثَى، وَقَبِيح أَوْ جَمِيل، وَسَخِيٍّ أَوْ بَخِيل، وَشَقيّ أَوْ سَعِيد، وَمَنْ يَكُونُ فِي النَّارِ حَطَباً، أَوْ فِي الْجِنَانِ لِلنَّبِيِّينَ مُرَافِقاً; فَهذَا عَلْمُ الْغَيْبِ الَّذِي لاَ يَعْلَمُهُ أَحَدٌ إِلاَّ اللهُ، وَمَا سِوَى ذلِكَ فَعِلْمٌ عَلَّمَهُ اللهُ نَبِيَّهُ (صلى الله عليه وآله) فَعَلَّمَنِيهِ، وَدَعَا لِي بِأَنْ يَعِيَهُ صَدْرِي، وَتَضْطَمَّ عَلَيْهِ جَوَانِحِي

Alternative Sources for Sermon 128

(1) Al-Tabari, Ta'rikh, VI, 48;

(2) Ibn al-'Athir, al-Nihayah, (b.j.r);

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

(4) al-'Amidi, Ghurar,329 ;

(5) al-Karajiki, Ma`dan,226 ;

(6) al-Bayhaqi, al-Mahasin, 41;

(7) al-Jahiz, al-Hayawan, II, 90.

Notes

1. `Ali ibn Muhammad was born in the village of Warzanin in the suburbs of Ray and belonged to the Azariqah sect of the Kharijites. He claimed to be a sayyid (descendant of the Holy Prophet) by showing himself the son of Muhammad ibn Ahmad al-Mukhtafi ibn `Isa ibn Zayd ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib, but the experts on lineality and biographers have not accepted his claim to being a sayyid and have given his father's name as Muhammad ibn `Abd ar-Rahim instead of Muhammad ibn Ahmad. The former was from the tribe of `Abd al-Qays and had been born of a Sindi maid-slave. `Ali ibn Muhammad rose as an insurgent in 255 A.H. in the reign of al-Muhtadi Billah and associated with him the people from the suburbs of Basrah on promise of money, wealth and freedom. He entered Basrah on the 17th Shuwwal, 255 A.H. killing and looting, and in only two days he put to death thirty thousand individuals, men, women and children, and displayed extreme oppression, bloodshed, savageness and ferocity. He dismantled houses, burnt mosques, and after continuous killing and devastation for fourteen years, was killed in the month of Safar, 270 A.H. in the reign of Muwaffaq Billah. Then people got rid of his devastating deeds.

Amir al-mu'minin's prophecy is one of those prophecies which throw light on his knowledge of the unknown. The details of his army given by Amir al-mu'minin namely that there would be neither neighing of horses nor rustling of weapons therein is a historical fact. The historian at-Tabari has written that when this man reached near al-Karkh (a sector of Baghdad) with the intention of insurrection, the people of that place welcomed him, and a man presented him a horse for which no rein could be found despite a search. At last he rode it using a rope for the rein. Similarly there were at that time only three swords in his force - one with himself, one with `Ali ibn Aban al-Muhallabi, and one with Muhammad ibn Salm, but later they collected some more weapons by marauding.

2. This prophecy of Amir al-mu'minin is about the attack of the Tartars (Mongols) who were inhabitants of the Mongolian desert in the north west of Turkistan. These semi-savage tribes lived by marauding, killing and devastating. They used to fight among themselves and attack neighbouring areas. Each tribe had a separate chief who was deemed responsible for their protection. Chingiz Khan (Temujin) who was one of the ruling chiefs of these tribes and was very brave and courageous had risen to organise all their divided tribes into one, and, despite their opposition he succeeded in overpowering them through his might and sagacity. Collecting a large number under his banner he rose in 606 A.H. like a torrent and went on dominating cities and ruining populations till he conquered the area upto North China.

When his authority was established he offered his terms of settlement to `Alau'd-Din Khwarazm Shah, ruler of the neighbouring country of Turkistan, and through a deputation concluded an agreement with him that the Tartar traders would be allowed to visit his country for trade and their life and property would not be subject to any harm. For some time they traded freely without fear but on one occasion `Alau'd-Din accused them of spying, seized their goods and had them killed by the Chief of Atrar. When Chingiz Khan learnt of the breach of the agreement and the killing of Tartar merchants his eyes cast forth flames and he began trembling with rage.

He sent word to `Alau'd-Din to return the goods of the Tartar merchants and to hand over to him the ruler of Atrar. `Alau'd-Din, who was mad with power and authority, did not pay any heed, and acting short-sightedly killed even the plenipotentiary of Chingiz Khan. Now Chingiz Khan lost all patience and his eyes filled with blood. He rose with his sword in hand, and the Tartar warriors leapt towards Bukhara on their speedy stallions. `Alau'd-Din came out with four hundred thousand combatants to face him but could not resist the incessant assaults of the Tartars, and having been vanquished only after a few attacks ran away to Nishabur across the river Jaxartes (Sihun). The Tartars smashed Bukhara and razed it to the ground. They pulled down schools and mosques, burning to ashes the houses and killing men and women without distinction. Next year they assaulted Samarqand and devastated it completely. After the flight of `Alau'd-Din, his son Jalalu'd-Din Khwarazm Shah had assumed the reins of government The Tartars chased him also, and for ten years he fled from one place to the other but did not fall in their hands. At last he crossed over the river out of the boundaries of his realm. During this time the Tartars did their utmost to ruin populated lands and to annihilate humanity. No city escaped their ruining and no populace could avoid their trampling. Wherever they went they upset the kingdom, overthrew governments, and in a short time established their authority over the northern portion of Asia. When Chingiz Khan died in 622 A.H. his own son Ogedei Khan succeeded him. He searched out Jalalu'd-Din in 628 A.H. and killed him. After him Mongka Khan, the son of the other son of Chingiz Khan, occupied the throne. After Mongka Khan, Qubilai Khan succeeded to a part of the country and the control of Asia fell to the share of his brother Hulagu Khan. On the division of the whole realm among the grandsons of Chingiz Khan, Hulagu Khan was thinking of conquering Muslims areas when the Hanafite of Khurasan in enmity with the Shafi`ite invited him to attack Khurasan. He therefore led an assault on Khurasan, and the Hanafite, thinking themselves to be safe from the Tartars, opened the city gates for them. But the Tartars did not make any distinction between Hanafite and Shafi`ite and killed whoever fell to their hands. After killing most of its population they took it in occupation. These very differences between the Hanafite and the Shafi`ite opened for him the door of conquest upto Iraq. Consequently, after conquering Khurasan his courage increased and in 656 A.H. he marched on Baghdad with two hundred thousand Tartars. Al-Musta`sim Billah's army and the people of Baghdad jointly faced them, but it was not in their power to stop this torrent of calamity. The result was that the Tartars entered Baghdad on the day of `Ashura' carrying with them bloodshed and ruin. They remained busy in killing for forty days. Rivers of blood flowed in the streets and all the alleys were filled with dead bodies. Hundred of thousands of people were put to the sword while al-Musta`sim Billah was trampled to death under foot. Only those people who hid themselves in wells or underground places and hid from their sight could survive. This was the devastation of Baghdad which shook the `Abbasid Kingdom to its foundation, so that its flag could never fly thereafter.

Some historians have laid the blame of this ruin on Ibn al-`Alqami (Abu Talib, Muhammad ibn Ahmad al-Baghdadi), the minister of al-Musta`sim Billah, by holding that, moved by the general masses of the Shi`ahs and the ruin of al-Karkh sector (of Baghdad), he invited Hulagu Khan through the latter's minister, the great scholar Nasiru'd-Din Muhammad ibn Muhammad at-Tusi, to march on Baghdad. Even if it be so, it is not possible to ignore the historical fact that before this the `Abbasid Caliph an-Nasir Lidini'llah had initiated the move for the attack on the Muslim areas. When the Khwarazm Shahs declined to acknowledge the authority of the Caliphate he had sent word to Chingiz Khan to march on Khwarazm, from which the Tartars had understood that there was no unity and co-operation among the Muslims. Thereafter the Hanafite had sent for Hulagu Khan to crush the Shafi`ite as a consequence of which the Tartars secured control over Khurasan, and prepared the way to march towards Baghdad. In these circumstances to hold only Ibn al-`Alqami responsible for the ruination of Baghdad and to ignore the move of an-Nasir Lidini'llah and the dispute between the Hanafite and the Shafi`ite would be covering up the facts, when in fact the cause for the ruin of Baghdad was this very conquest of Khurasan, whose real movers were the Hanafite inhabitants of the place. It was by this conquest that Hulagu Khan had the courage to march on the centre of Islam; otherwise it cannot have been the result of a single individual's message that he assaulted an old capital like Baghdad, the awe of whose power and grandeur was seated in the hearts of a large part of the world.

3. To know hidden things on a personal level is one thing, while to be gifted by Allah with knowledge of any matter and to convey it to others is different. The knowledge of the future which the prophets and vicegerents possess is gained by them through Allah's teaching and informing. Allah alone has knowledge of events which are to happen in the future. Of course, He passes this knowledge on to whoever He wills. Thus He says:

(He alone is) the "Knower of the unseen, neither doth He reveal His secrets unto any (one else) save unto that one of the Messengers whom He chooseth..." (Qur'an, 72:26-27)

In this way Amir al-mu'minin also received knowledge of the future through the instructions of the Prophet or inspiration from Allah, for which these words of Amir al-mu'minin stand evidence. Of course, sometimes it is not proper or expedient to disclose certain matters and they are allowed to remain under a veil. Then no one can be acquainted with them as Allah says: Verily, Allah is He with Whom is the knowledge of the Hour and He sendeth down the rain, and knoweth He what is in the wombs; and knoweth not any soul what he shall earn the morrow, and knoweth not any soul in what lands he shall die: Verily Allah is All-knowing, All- aware. (Qur'an, 31:34)

Sermon 129: O servants of Allah!....

About measures and weights, the transience of this world and the condition of its people

ومن خطبة له (عليه السلام)

في ذكر المكاييل والموازين

O servants of Allah! You and whatever you desire from this world are like guests with fixed period of stay, and like debtors called upon to pay. Life is getting short while (the records of) actions are being preserved. Many strivers are wasting (their efforts) and many of those who exert are heading towards harm. You are in a period when steps of virtue are moving backwards, steps of evil are moving forward and Satan is increasing his eagerness to ruin people. This is the time that his equipment is strong, his traps have been spread and his prey has become easy (to catch).

عِبَادَ اللهِ، إِنَّكُمْ ـ وَمَا تَأْمُلُونَ مِنْ هذِهِ الدُّنْيَا ـ أَثْوِيَاءُ مُؤَجَّلُونَ، وَمَدِينُونَ مُقْتَضَوْنَ: أَجَلٌ مَنْقُوصٌ، وَعَمَلٌ مَحْفُوظٌ، فَرُبَّ دَائِب مُضَيَّعٌ، وَرُبَّ كَادِح خَاسِرٌ. قَدْ أَصْبَحْتُمْ فِي زَمَن لاَ يَزْدَادُ الْخَيْرُ فِيهِ إِلاَّ إِدْبَاراً، وَالشَّرُّ إِلاَّ إِقْبَالاً، وَالشَّيْطَانُ فِي هَلاَكِ النَّاسِ إِلاَّ طَمَعاً، فَهذا أَوَانٌ قَوِيَتْ عُدَّتُهُ، وَعَمَّتْ مَكِيدَتُهُ، وَأَمْكَنَتْ فَرِيسَتُهُ

Cast your glance over people wherever you like, you will see either a poor man suffering from poverty, or a rich man ignoring Allah despite His bounty over him, or a miser increasing his wealth by trampling on Allah's obligations, or an unruly person closing his ears to all counsel. Where are your good people; where are your virtuous people? Where are your high spirited men and generous men? Where are those of you who avoid deceit in their business and remain pure in their behaviour? Have they not all departed from this ignoble, transitory and troublesome world? Have you not been left among people who are just like rubbish and so low that lips avoid mention of them and do not move even to condemn their low position.

... "Verily we are Allah's and verily unto Him shall we return." (Qur'an, 2:156)

“Mischief has appeared..” (30:41) and there is no one to oppose and change it, nor anyone to dissuade from it or desist from it.

اضْرِبْ بِطَرْفِكَ حَيْثُ شِئْتَ مِنَ النَّاسِ، فَهَلْ تُبْصِرُ إِلاَّ فَقِيراً يُكَابِدُ فَقْراً، أَوْ غَنِيّاً بَدَّلَ نِعْمَةَ اللهِ كُفْراً، أَوْ بَخِيلاً اتَّخَذَ الْبُخْلَ بِحَقِّ اللهِ وَفْراً، أَوْ مُتَمَرِّداً كَأَنَّ بِأُذُنِهِ عَنْ سَمْعِ الْموَاعِظِ وَقْراً! أَيْنَ خِيارُكُمْ وَصُلَحَاؤُكُمْ؟! وَأَيْنَ أَحْرَارُكُمْ وَسُمَحَاؤُكُمْ؟! وَأَيْنَ الْمُتَوَرِّعُونَ في مَكَاسِبِهِمْ، والْمُتَنَزِّهُونَ فِي مَذَاهِبِهمْ؟! أَلَيْسَ قَدْ ظَعَنُوا جَمِيعاً عَنْ هذِهِ الدُّنْيَا الدَّنِيَّةِ، وَالْعَاجِلَةِ المُنَغِّصَةِ، وَهَلْ خُلِّفْتُمْ إِلاَّ فِي حُثَالَة لاَ تَلْتَقِي بِذَمِّهِمْ الشَّفَتَانِ، اسْتِصْغَاراً لِقَدْرِهِمْ، وَذَهَاباً عَنْ ذِكْرِهِمْ؟! فَـ (إِنَّا للهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ)، (ظَهَرَ الْفَسَادُ) فَلاَ مُنْكِرٌ مُغَيِّرٌ، وَلاَ زَاجرٌ مُزْدَجِرٌ

Do you, with these qualities, hope to secure abode in the purified neighbourhood of Allah and to be regarded His staunch lovers? Alas! Allah cannot be deceived about His paradise and His will cannot be secured save by His obedience. May Allah curse those who advise good but they themselves avoid it, and those who desist others from evil but they themselves act upon it.

أَفَبِهذَا تُرِيدُونَ أَنْ تُجَاوِرُوا اللهَ فِي دَارِ قُدْسِهِ، وَتَكُونُوا أَعَزَّ أَوْلِيَائِهِ عِنْدَهُ؟ هَيْهَاتَ! لاَ يُخْدَعُ اللهُ عَنْ جَنَّتِهِ، وَلاَ تُنَالُ مَرْضَاتُهُ إِلاَّ بِطَاعَتِهِ. لَعَنَ اللهُ الاْمِرِينَ بِالْمَعْرُوفِ التَّارِكِينَ لَهُ، وَالنَّاهِينَ عَنِ المُنكَرِ الْعَامِلِينَ بِهِ !

Alternative Sources for Sermon 129

(1) Al-'Amidi, Ghurar,320 ;

(2) al-Zamakhshari, Rabi`, bab tabaddul al-'ahwal.

Sermon 130: O Abu Dharr!...

Delivered when Abu Dharr1 was exiled towards ar-Rabadhah

ومن كلام له (عليه السلام)

لابي ذر(رحمه الله) لمّا أخرج إلى الربذة

O Abu Dharr! You showed anger in the name of Allah therefore have hope in Him for Whom you became angry. The people were afraid of you in the matter of their (pleasure of this) world while you feared them for your faith. Then leave to them that for which they are afraid of you and get away from them taking away what you fear them about. How needy are they for what you dissuade them from and how heedless are you towards what they are denying you.

You will shortly know who is the gainer tomorrow (on the Day of Judgement) and who is more enviable. Even if these skies and earth were closed to some individual and he feared Allah, then Allah would open them for him. Only rightfulness should attract you while wrongfulness should detract you. If you had accepted their worldly attractions they would have loved you and if you had shared in it they would have given you asylum.

يَاأَبَا ذَرٍّ، إِنَّكَ غَضِبْتَ للهِ، فَارْجُ مَنْ غَضِبْتَ لَهُ، إِنَّ الْقَوْمَ خَافُوكَ عَلَى دُنْيَاهُمْ، وَخِفْتَهُمْ عَلَى دِينِكَ، فَاتْرُكْ فِي أَيْدِيهِمْ مَا خَافُوكَ عَلَيْهِ، وَاهْرُبْ مِنهُمْ بِمَا خِفْتَهُمْ عَلَيْهِ; فَمَا أَحْوَجَهُمْ إِلَى مَا مَنَعْتَهُمْ، وأَغْنَاكَ عَمَّا مَنَعُوكَ! وَسَتَعْلَمُ مَنِ الرَّابحُ غَداً، وَالاْكْثَرُ حُسَّداً. وَلَوْ أَنَّ السَّماَوَاتِ وَالاْرَضِينَ كَانَتَا عَلَى عَبْد رَتْقاً، ثُمَّ اتَّقَى اللهَ، لَجَعَلَ اللهُ لَهُ مِنْهُمَا مَخْرَجاً! لاَ يُؤْنِسَنَّكَ إِلاَّ الْحَقُّ، وَلاَ يُوحِشَنَّكَ إِلاَّ الْبَاطِلُ، فَلَوْ قَبِلْتَ دُنْيَاهُمْ لاَحَبُّوكَ، وَلَوْ قَرَضْتَ مِنْهَا لاَمَّنُوكَ

Alternative Sources for Sermon 130

(1) Al-Kulayni, Rawdah,206 ;

(2) al-Jawhari, Kitab al-Saqifah, see Ibn Abi al-Hadid, Sharh, II,375 ;

(3) al-Ya`qubi, Ta'rikh, II,120 .

Notes

1. Abu Dharr al-Ghifari's name was Jundab ibn Junadah. He was an inhabitant of ar-Rabadhah which was a small village on the east side of Medina. When he heard about the proclamation of the Prophet, he came to Mecca and after making enquiries saw the Prophet and accepted Islam whereupon the unbelievers of Quraysh gave him all sorts of troubles and inflicted pain after pain, but he remained steadfast. Among the acceptors of Islam he is the third, fourth or fifth. Along with this precedence in Islam his renunciation and piety was so high that the Prophet said: “Among my people Abu Dharr is the like of `Isa (Jesus) son of Maryam (Mary) in renunciation and piety”.

In the reign of Caliph `Umar, Abu Dharr left for Syria and during `Uthman's reign also remained there. He spent his days in counselling, preaching, acquainting people with the greatness of the members of the Prophet's family and guiding the people to the rightful path. The traces of Shi`ism now found in Syria and Jabal `Amil (north of Lebanon) are the result of his preaching and activity and the fruit of seeds sown by him.

The Governor of Syria, Mu`awiyah, did not like the conduct of Abu Dharr and was much disgusted with his open criticism and mention of the money-making and other wrongful activities of `Uthman. But he could do nothing. At last he wrote to `Uthman that if he remained there any longer he would rouse the people against the Caliph. There should therefore be some remedy against this. On this, `Uthman wrote to him that Abu Dharr should be seated on an unsaddled camel and dispatched to Medina. The order was obeyed and Abu Dharr was sent to Medina. On reaching Medina he resumed his preaching of righteousness and truth. He would recall to the people the days of the Holy Prophet and refrain them from displays of kingly pageantry, whereupon `Uthman was much perturbed and tried to restrict his speaking. One day he sent for him and said: "I have come to know that you go about propagating that the Holy Prophet said that:

"When Banu Umayyah will become thirty in number they will regard the cities of Allah as their property, His creatures their slaves and His religion the tool of their treachery."

Abu Dharr replied that he had heard the Prophet say so. `Uthman said that he was speaking a lie and enquired from those beside him if any one had heard this tradition and all replied in the negative. Abu Dharr then said that enquiry should be made from Amir al-mu'minin `Ali ibn Abi Talib (p.b.u.h.). He was sent for and asked about it. He said it was correct and Abu Dharr was telling the truth. `Uthman enquired on what basis he gave evidence for the correctness of this tradition. Amir al-mu'minin replied that he had heard the Holy Prophet say that:

“There is no speaker under the sky or over the earth more truthful than Abu Dharr”.

Now `Uthman could do nothing. If he still held him to be liar it would mean falsification of the Prophet. He therefore kept quiet despite much perturbation, since he could not refute him. On the other side Abu Dharr began speaking against the usurping of Muslims' property quite openly and whenever he saw `Uthman he would recite this verse:

And those who hoard up gold and silver and spend it not in Allah's way; announce thou unto them a painful chastisement. On the Day (of Judgement) when it shall be heated in the fire of hell, then shall be branded with it their foreheads and their sides and their backs; (saying unto them) "This is what ye hoarded up for yourselves, taste ye then what ye did hoard up. " (Qur'an, 9:34-35)

`Uthman promised him money but could not entrap this free man in his golden net, then resorted to repression but could not stop his truth-speaking tongue. At last he ordered him to leave and go to ar-Rabadhah and deputised Marwan, son of the man (al-Hakam) exiled by the Prophet, to turn him out of Medina. At the same time he issued the inhuman order that no one should speak to him nor see him off. But Amir al-mu'minin, Imam Hasan, Imam Husayn, `Aqil ibn Abi Talib, `Abdullah ibn Ja`far and `Ammar ibn Yasir did not pay any heed to this order and accompanied him to see him off, and Amir al-mu'minin uttered these sentences (i.e., the above sermon) on that occasion.

In ar-Rabadhah, Abu Dharr had to put up with a very hard life. It was here that his son Dharr and his wife died and the sheep and goats that he was keeping for his livelihood also died. Of his children only one daughter remained, who equally shared his starvation and troubles. When the means of subsistence were fully exhausted and day after day passed without food she said to Abu Dharr: "Father, how long shall we go on like this. We should go somewhere in search of livelihood." Abu Dharr took her with him and set off for the wilderness. He could not find even any foliage. At last he was tired and sat down at a certain place. Then he collected some sand and, putting his head on it, lay down. Soon he began gasping, his eyes rolled up and pangs of death gripped him.

When the daughter saw this condition she was perplexed and said, "Father, if you die in this vast wilderness, how shall I manage for your burial quite alone." He replied, "Do not get upset. The Prophet told me that I shall die in helplessness and some Iraqis would arrange for my burial. After my death you put a sheet over me and then sit by the roadway and when some caravan passes that way tell them that the Prophet's companion Abu Dharr has died." Consequently, after his death she went and sat by the roadside. After some time a caravan passed that way. It included Malik ibn al-Harith al-Ashtar an-Nakha`i, Hujr ibn `Adi at-Ta'i, `Alqamah ibn Qays an- Nakha`i, Sa`sa`ah ibn Suhan al-`Abdi, al-Aswad ibn Yazid an-Nakha`i etc. who were all fourteen persons in number. When they heard about the passing away of Abu Dharr they were shocked at his helpless death. They stopped their riding beasts and postponed the onward journey for his burial. Ma1ik al-Ashtar gave a sheet of cloth for his shroud. It was valued at four thousand Dirhams. After his funeral rites and burial they departed. This happened in the month of Dhi'l-hijjah, 32 A.H.

Sermon 131: O (people of) differing minds and divided hearts...

Grounds for accepting the Caliphate and the qualities of a ruler and governor

ومن كلام له (عليه السلام)

وفيه يبيّن سبب طلبه الحكم ويصف الامام الحقّ

O (people of) differing minds and divided hearts, whose bodies are present but wits are absent. I am leading you (amicably) towards truthfulness, but you run away from it like goats and sheep running away from the howling of a lion. How hard it is for me to uncover for you the secrets of justice, or to straighten the curve of truthfulness.

أَيَّتُهَا النُّفُوسُ الْمُخْتَلِفَة، وَالْقُلُوبُ الْمُتَشَتِّتَةُ، الشَّاهِدَةُ أَبْدَانُهُمْ، وَالْغَائِبَةُ عَنْهُمْ عُقُولُهُمْ، أَظْأَرُكُمْ عَلَى الْحَقِّ وَأَنْتُمْ تَنْفِرُونَ عَنْهُ نُفُورَ الْمِعْزَى مِنْ وَعْوَعَةِ الاْسَدِ! هَيْهَاتَ أَنْ أَطْلَعَ بِكُمْ سَرَارَ الْعَدْلِ، أَوْ أُقِيمَ اعْوِجَاجِ الْحَقِّ

O my God! Thou knowest that what we did was not to seek power nor to acquire anything from the vanities of the world. We rather wanted to restore the signs of Thy religion and to usher prosperity into Thy cities so that the oppressed among Thy creatures might be safe and Thy forsaken commands might be established. O My God! I am the first who leaned (towards Thee) and who heard and responded (to the call of Islam). No one preceded me in prayer (salat) except the Prophet.

اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّهُ لَمْ يَكُنِ الَّذِي كَانَ مِنَّا مُنَافَسَةً فِي سُلْطَان، وَلاَ الْتمَاسَ شِيء مِنْ فُضُولِ الْحُطَامِ، وَلكِنْ لِنَرِدَ الْمَعَالِمَ مِنْ دِينِكَ، وَنُظْهِرَ الاْصْلاَحَ فِي بِلاَدِكَ، فَيَأْمَنَ الْمَظْلُومُونَ مِنْ عِبَادِكَ، وَتُقَامَ الْمُعَطَّلَةُ مِنْ حُدُودِكَ

اللَّهُمْ إِنّي أَوَّلُ مَنْ أَنابَ، وَسَمِعَ وَأَجَابَ، لَمْ يَسْبِقْنِي إِلاَّ رَسُولُ اللهِ (صلى الله عليه وآله) بِالصَّلاَةِ

You certainly know that he who is in charge of honour, life, booty, (enforcement of) legal commandments and the leadership of the Muslims should not be a miser as his greed would aim at their wealth, nor be ignorant as he would then mislead them with his ignorance, nor be of rude behaviour who would estrange them with his rudeness, nor should he deal unjustly with wealth thus preferring one group over another, nor should he accept a bribe while taking decisions, as he would forfeit (others) rights and hold them up without finality, nor should he ignore sunnah as he would ruin the people.

وقَدْ عَلِمْتُمْ أَنَّهُ لاَ يَنْبَغِي أَنْ يَكُونَ عَلَى الْفُرُوجِ وَالدِّمَاءِ وَالمَغَانِمِ وَالاَحْكَامِ وَإِمَامَةِ الْمُسْلِمِينَ الْبَخِيلُ، فَتَكُونَ فِي أَمْوَالِهِمْ نَهْمَتُهُ، وَلاَ الْجَاهِلُ فَيُضِلَّهُمْ بِجَهْلِهِ، وَلاَ الْجَافِي فَيَقْطَعَهُمْ بِجَفَائِهِ، وَلاَ الجَائِفُ لِلدُّوَلِ فَيَتَّخِذَ قَوْماً دُونَ قَوْم، وَلاَ الْمُرْتَشِي فِي الْحُكْمِ فَيَذْهَبَ بِالْحُقُوقِ وَيَقِفَ بِهَا دُونَ المَقَاطِعِ، وَلاَ الْمَعطِّلُ لِلسُّنَّةِ فَيُهْلِكَ الاُمَّةَ

Alternative Sources for Sermon 131

(1) Sibt, Tadhkirah,120 ;

(2) al-Qadi al-Nu`man, Da`a'im,531 ;

(3) Ibn al-'Athir, al-Nihayah, III,154 (z.'a.r), V,270 (w.`a.a).

Sermon 132: We praise Him for whatever He takes or gives...

Warning about death and counselling

ومن خطبة له (عليه السلام)

يعظ فيها ويزهد في الدنيا

We praise Him for whatever He takes or gives or whatever He inflicts on us or tries us with. He is aware of all that is hidden and He sees all that is concealed. He knows all that breasts contain or eyes hide. We render evidence that there is no god except He and that Muhammad - peace be upon him and his progeny - has been chosen by Him and deputised by Him - evidence tendered both secretly and openly, by heart and by tongue.

نَحْمَدُهُ عَلَى مَا أَخَذَ وَأَعْطَى، وَعَلَى مَا أَبْلَى وَابْتَلَى، الْبَاطِنُ لِكُلِّ خَفِيَّة، الْحَاضِرُ لِكُلِّ سَرِيرَة، العَالِمُ بِمَا تُكِنُّ الصُّدُورُ، وَمَا تَخُونُ الْعُيُونُ. وَنَشْهَدُ أَنْ لاَ إِلهَ غَيْرُهُ، وَأَنَّ مُحَمَّداً نَجِيبُهُ وَبَعِيثُهُ، شَهَادَةً يُوَافِقُ فِيهَا السِّرُّ الاْعْلاَنَ، وَالْقَلْبُ اللِّسَانَ

A part of the same sermon

منها: في عظة الناس

By Allah, certainly it is reality not play, truth not falsehood. It is none else than death. Its caller is making himself heard and its dragsman is making haste. The majority of the people should not deceive you. You have seen those who lived before you, amassed wealth, feared poverty and felt safe from its (evil) consequences, the longevity of desires and the (apparent) distance from death. How, then, death overtook them, turned them out of their homelands and took them out of their places of safety. They were borne on coffins, people were busy about them one after another, carrying them on their shoulders and supporting them with their hands.

فَإِنَّهُ وَاللهِ الْجِدُّ لاَ اللَّعِبُ، وَالْحَقُّ لاَ الْكَذِبُ، وَمَا هُوَ إِلاَّ الْمَوْتُ أَسْمَعَ دَاعِيهِ، وَأَعْجَلَ حَادِيهِ، فَلاَ يَغُرَّنَّكَ سَوَادُ النَّاسِ مِنْ نَفْسِكَ، فَقَدْ رَأَيْتَ مَنْ كَانَ قَبْلَكَ مِمَّنْ جَمَعَ الْمَالَ وَحَذِرَ الاْقْلاَلَ، وَأَمِنَ الْعَوَاقِبَ ـ طُولَ أَمَل وَاسْتِبْعَادَ أَجَل ـ كَيْفَ نَزَلَ بِهِ الْمَوْتُ فَأَزْعَجَهُ عَنْ وَطَنِهِ، وَأَخَذَهُ مِنْ مَأْمَنِهِ، مَحْمُولاً عَلَى أَعْوَادِ الْمَنَايَا يَتَعَاطَى بِهِ الرِّجَالُ الرِّجَالَ، حَمْلاً عَلَى المَنَاكِبِ وَإِمْسَاكاً بِالاْنَامِلِ

Did you not witness those who engaged in long-reaching desires, built strong buildings, amassed much wealth but their houses turned to graves and their collections turned into ruin. Their property devolved on the successors and their spouses on those who came after them. They cannot (now) add to their good acts nor invoke (Allah's) mercy in respect of evil acts. Therefore, whoever makes his heart habituated to fear Allah achieves a forward position and his action is successful.

Prepare yourself for it and do all that you can for Paradise. Certainly this world has not been made a place of permanent stay for you. But it has been created as a pathway in order that you may take from it the provisions of your (good) actions for the permanent house (in Paradise). Be ready for departure from here and keep close your riding animals for setting off.

أَمَا رَأَيْتُمُ الَّذِينَ يَأْمُلُونَ بَعِيداً، وَيَبْنُونَ مَشِيداً، وَيَجْمَعُونَ كَثِيراً! أَصْبَحَتْ بُيُوتُهُمْ قُبُوراً، وَمَا جَمَعُوا بُوراً، وَصَارَتْ أَمْوَالُهُمْ لِلْوَارِثِينَ، وَأَزْوَاجُهُمْ لِقَوْم آخَرِينَ، لاَ فِي حَسَنَة يَزِيدُونَ، وَلاَ مِنْ سَيِّئَة يَسْتَعْتِبُونَ! فَمَنْ أَشْعَرَ التَّقْوَى قَلْبَهُ بَرَّزَ مَهَلُهُ، وَفَازَ عَمَلُهُ. فَاهْتَبِلُوا هَبَلَهَا، وَاعْمَلُوا لِلْجَنَّةِ عَمَلَهَا، فَإِنَّ الدُّنْيَا لَمْ تُخْلَقْ لَكُمْ دَارَ مُقَام، بَلْ خُلِقَتْ لَكُمْ مَجَازاً لِتَزَوَّدُوا مِنْهَا الاَعْمَالَ إِلَى دَارِ الْقَرَارِ; فَكُونُوا مِنْهَا عَلى أَوْفَاز، وَقَرِّبُوا الظُّهُورَ لِلزِّيَالِ

Alternative Sources for Sermon 132

(1) Al-'Amidi, Ghurar,282 ;

(2) Ibn al-'Athir, al-Nihayah, II,210 (w.f.z), V,239 (h.b.1).

Sermon 133: This world and the Hereafter have submitted to Him...

On the Glory of Allah

ومن خطبة له (عليه السلام)

يعظّم الله سبحانه ويذكر القرآن والنبي ويعظ الناس

This world and the Hereafter have submitted to Him their reins, and the skies and earths have flung their keys towards Him. The thriving trees bow to Him in the morning and evening, and produce for Him flaming fire from their branches, and at His command, turn their own feed into ripe fruits.

وَانْقَادَتْ لَهُ الدُّنْيَا وَالاخِرَةُ بِأَزِمَّتِهَا، وَقَذَفَتْ إِلَيْهِ السَّماَوَاتُ وَالاَرَضُونَ مَقَالِيدَهَا، وَسَجَدَتْ لَهُ بِالْغُدُوِّ وَالاْصَالِ الاْشْجَارُ النَّاضِرَةُ، وَقَدَحَتْ لَهُ مِنْ قُضْبَانِهَا النِّيرَانَ الْمُضِيئَةَ، وَآتَتْ أُكُلَهَا بِكَلِمَاتِهِ الِّثمَارُ الْيَانِعَةُ

A part of the same sermon about the Holy Qur'an

منها: في القرآن

The Book of Allah is among you. It speaks and its tongue does not falter. It is a house whose pillars do not fall down, and a power whose supporters are never routed.

وَكِتَابُ اللهِ بَيْنَ أَظْهُرِكُمْ، نَاطقٌ لاَ يَعْيَا لِسَانُهُ، وَبَيْتٌ لاَ تُهْدَمُ أَرْكَانُهُ، وَعِزٌّ لاَ تُهْزَمُ أَعْوَانُهُ

A part of the same sermon about the Holy Prophet

منها: في رسول الله

Allah deputised the Prophet after a gap from the previous prophets when there was much talk (among the people). With him Allah exhausted the series of prophets and ended the revelation. He then fought for Him those who were turning away from Him and were equating others with Him.

أَرْسَلَهُ عَلَى حِينِ فَتْرَة مِنَ الرُّسُلِ، وَتَنَازُع مِنَ الاْلْسُنِ، فَقَفَّى بِهِ الرُّسُلَ، وَخَتَمَ بِهِ الْوَحْيَ، فَجَاهَدَ فِي اللهِ الْمُدْبِرِينَ عَنْهُ، وَالْعَادِلِينَ بِهِ

A part of the same sermon about this world

منها: في الدنيا

Certainly this world is the end of the sight of the (mentally) blind who see nothing beyond it. The sight of a looker (who looks with the eye of his mind) pierces through and realises that the (real) house is beyond this world. The looker therefore wants to get out of it while the blind wants to get into it. The looker collects provision from it (for the next world) while the blind collects provision for this very world.

وَإِنَّمَا الدُّنْيَا مَنْتَهَى بَصَرِ الاْعْمَى، لاَ يُبْصِرُ مِمَّا وَرَاءَهَا شَيئاً، وَالْبَصِيرُ يَنْفُذُهَا بَصَرُهُ، وَيَعْلَمُ أَنَّ الدَّارَ وَرَاءَهَا، فَالبَصِيرُ مِنْهَا شَاخِصٌ، وَالاْعْمَى إِلَيْهَا شَاخِصٌ، وَالْبَصِيرُ مِنْهَا مُتَزَوِّدٌ، وَالاْعْمَى لَهَا مُتَزَوِّدٌ

A part of the same sermon - A caution

منها: في عظة الناس

You should know that a man gets satiated and wearied with everything except life, because he does not find for himself any pleasure in death. It is in the position of life for a dead heart, sight for the blind eye, hearing for the deaf ear, quenching for the thirsty and it contains complete sufficiency and safety.

وَاعْلَمُوا أَنَّهُ لَيْسَ مِنْ شَيْء إِلاَّ وَيَكَادُ صَاحِبُهُ يَشْبَعُ مِنْهُ وَيَمَلُّهُ، إِلاَّ الْحَيَاةَ فَإِنَّهُ لاَ يَجِدُ لَهُ فِي الْمَوْتِ رَاحَةً، وَإِنَمَا ذلِكَ بِمَنْزِلَةِ الْحِكْمَةِ الَّتي هِيَ حَيَاةٌ لِلْقَلْبِ الْمَيِّتِ، وَبَصَرٌ لِلْعَيْنِ الْعَمْيَاءِ، وَسَمْعٌ لَلاْذُنِ الصَّمَّـاءِ، وَرِيٌّ لِلظَّمْآنِ، وَفِيهَا الْغِنَى كُلُّهُ وَالسَّلاَمَةُ

The Book of Allah is that through which you see, you speak and you hear. Its one part speaks for the other part, and one part testifies to the other. It does not create differences about Allah nor does it mislead its own follower from (the path of) Allah. You are joined together in hatred of each other and in the growing of herbage on your filth (i.e., for covering inner dirt by good appearance outside). You are sincere with one another in your love of desires and bear enmity against each other in earning wealth. The evil spirit (Satan) has perplexed you and deceit has misled you. I seek the help of Allah for myself and you.

كِتَابُ اللهِ تُبْصِرُونَ بِهِ، وَتَنْطِقُونَ بِهِ، وَتَسْمَعُونَ بِهِ، وَيَنْطِقُ بَعْضُهُ بِبَعْض، وَيَشْهَدُ بَعْضُهُ عَلى بَعْض، وَلاَ يَخْتَلِفُ فِي اللهِ، وَلاَ يُخَالِفُ بِصَاحِبِهِ عَنِ اللهِ. قَدِ اصْطَلَحْتُمْ عَلَى الْغِلِّ فِيَما بَيْنَكُمْ، وَنَبَتَ الْمرْعَى عَلَى دِمَنِكُمْ، وَتَصَافَيْتُمْ عَلى حُبِّ الاْمَالَ، وَتَعَادَيْتُمْ فِي كَسْبِ الاْمْوَالِ. لَقَدِاسْتَهَامَ بِكُمُ الْخَبِيثُ، وَتَاهَ بِكُمُ الْغُرُورُ، وَاللهُ الْمُسْتَعَانُ عَلَى نَفْسِي وَأَنْفُسِكُمْ

Alternative Sources for Sermon 133

(1) Al-'Amidi, Ghurar, 77;

(2) See Ibn Abi al-Hadid, Sharh, II,386 .

Sermon 24: By my life

Exhorting people for jihad

ومن خطبة له (عليه السلام)

وهي كلمة جامعة له

فيها تسويغ قتال المخالف، والدعوة إلى طاعة الله، والترقي فيها لضمان الفوز

By my life there will be no regard for anyone nor slackening from me in fighting against one who opposes right or gropes in misguidance. O creatures of Allah, fear Allah and flee unto Allah from His wrath (seek protection in His Mercy). Tread on the path He has laid down for you and stand by what He has enjoined upon you. In that case `Ali would stand surety for your success (salvation) eventually even though you may not get it immediately (i.e. in this world).

وَلَعَمْرِي مَا عَلَيَّ مِنْ قِتَالِ مَنْ خَالَفَ الحَقَّ، وَخَابَطَ الغَيَّ مِنْ إِدْهَانٍ وَلاَ إِيهَانٍ فَاتَّقُوا اللهَ عِبَادَ اللهِ، وَفِرُّوا إِلَى اللهِ مِنَ اللهِ وَامْضُوا في الَّذِي نَهَجَهُ لَكُمْ، وَقُومُوا بِمَا عَصَبَهُ بِكُمْ فَعَلِيٌّ ضَامِنٌ لِفَلْجِكُمْ آجِلاً، إِنْ لَمْ تُمنَحُوهُ عَاجِلاً

Alternative Sources for Sermon 24

(1) Ibn al-'Athir, al-Nihayah, III,244 (`a.s.b).

Sermon 25: Nothing (is left to me) but Kufah...

When Amir al-mu'minin received successive news that Mu`awiyah's men were occupying cities1 and his own officers in Yemen namely `Ubaydullah ibn `Abbas and Sa`id ibn Nimran came to him retreating after being overpowered by Busr ibn Abi Artah, he was much disturbed by the slackness of his own men in jihad and their difference with his opinion. Proceeding on to the pulpit he said:

ومن خطبة له (عليه السلام)

وقد تواترت عليه الاَخبار باستيلاءِ أصحاب معاوية على البلاد، وقدم عليه عاملاه على اليمن ـ وهما عبيدالله بن العباس وسعيد بن نمران ـ لمّا غلب عليها بُسْرُ بن أبي أَرْطَاة، فقام (عليه السلام) إلى المنبر ضجراً بتثاقل أَصحابه عن الجهاد، ومخالفتهم له في الرأْي، وقال :

Nothing (is left to me) but Kufah which I can hold and extend (which is in my hand to play with). (O Kufah) if this is your condition that whirlwinds continue blowing through you, then Allah may destroy you.

مَا هِيَ إِلاَّ الكُوفَةُ، أقْبِضُهَا وَأَبْسُطُهَا، إنْ لَمْ تَكُوني إِلاَّ أَنْتِ، تَهُبُّ أَعَاصِيرُك، فَقَبَّحَكِ اللهُ !

Then he illustrated with the verse of a poet:

وتمثّل بقول الشاعر :

O `Amr! By your good father's life. I have received only a small bit of fat from this pot (fat that remains sticking to it after it has been emptied).

لَعَمْرُ أَبِيكَ الخَيْرِ يَا عَمْرُوإِنَّني عَلَى وَضَرٍ - مِنْ ذَا الاْنَاءِ ـ قَلِيلِ

Then he continued:

I have been informed that Busr has overpowered Yemen. By Allah, I have begun thinking about these people that they would shortly snatch away the whole country through their unity on their wrong and your disunity (from your own right), and separation, your disobedience of your Imam in matters of right and their obedience to their leader in matters of wrong, their fulfilment of the trust in favour of their master and your betrayal, their good work in their cities and your mischief. Even if I give you charge of a wooden bowl I fear you would run away with its handle.

ثم قال (عليه السلام): أُنْبِئْتُ بُسْراً قَدِ اطَّلَعَ الَيمنَ، وَإِنِّي وَاللهِ لاَظُنُّ هؤُلاءِ القَوْمَ سَيُدَالُونَ مِنْكُمْ بِاجْتِماعِهمْ عَلَى بَاطِلِهمْ، وَتَفَرُّقِكُمْ عَنْ حَقِّكُمْ، وَبِمَعْصِيَتِكُمْ إِمَامَكُمْ في الحَقِّ، وَطَاعَتِهِمْ إِمَامَهُمْ في البَاطِلِ، وَبِأَدَائِهِمُ الاْمَانَةَ إِلَى صَاحِبِهِمْ وَخِيَانَتِكُمْ، وَبِصَلاَحِهمْ في بِلاَدِهِمْ وَفَسَادِكُمْ، فَلَو ائْتَمَنْتُ أَحَدَكُمْ عَلَى قَعْب لَخَشِيتُ أَنْ يَذْهَبَ بِعِلاَقَتِهِ

O My God they are disgusted of me and I am disgusted of them. They are weary of me and I am weary of them. Change them for me with better ones and change me for them with worse one. O My God, melt their hearts as salt melts in water. By Allah, I wish I had only a thousand horsemen of Banu Firas ibn Ghanm (as the poet says):

If you call them the horsemen would come to you like the summer cloud.

(Thereafter Amir al-mu'minin alighted from the pulpit).

اللَّهُمَّ إِنِّي قَدْ مَلِلْتُهُمْ وَمَلُّوني، وَسَئِمْتُهُمْ وَسَئِمُوني، فَأَبْدِلنِي بِهِمْ خَيْراً مِنْهُمْ، وأَبْدِلُهمْ بِي شَرَّاً مِنِّى، اللَّهُمَّ مِثْ قُلُوبَهُمْ كَمَا يُمَاثُ الْمِلْحُ فِي الْمَاءِ، أَمَاوَاللهِ لَوَدِدْتُ أَنَّ لِي بِكُمْ أَلفَ فَارِس مِنْ بَنِي فِرَاسِ بْنِ غَنْم .:

هُنَالِكَ، لَوْ دَعَوْتَ، أَتَاكَ مِنْهُمْ فَوَارِسُ مِثْلُ أَرْمِيَةِ الحَمِيم

ثم نزل(عليه السلام) من المنبر

as-Sayyid ar-Radi says: In this verse the word "armiyah" is plural of "ramiyy" which means cloud and "hamim" here means summer. The poet has particularised the cloud of summer because it moves swiftly. This is because it is devoid of water while a cloud moves slowly when it is laden with rain. Such clouds generally appear (in Arabia) in winter. By this verse the poet intends to convey that when they are called and referred to for help they approach with rapidity and this is borne by the first line "if you call them they will reach you."

قال السيد الشريف: قلتُ أنا: والارمية جمع رَميٍّ وهو: السحاب، والحميم في هذا الموضع: وقت الصيف، وإنما خصّ الشاعر سحاب الصيف بالذكر لانه أشد جفولاً، وَأسرع خُفوفاً، لانه لا ماء فيه، وإنما يكون السحاب ثقيل السير لامتلائه بالماء، وذلك لا يكون في الاكثر إلا زمان الشتاء، وإنما أراد الشاعر وصفهم بالسرعة إذا دُعوا، والاغاثة إذا استغيثوا، والدليل على ذلك قوله: «هنالك، لو دعوت، أتاك منهم ...».

Alternative Sources for Sermon 25

(1) Al-Mas`udi, Muruj, III,149 ;

(2) Ibn `Abd Rabbih, al-`Iqd, III,337 ;

(3) Ibn `Asakir, Ta'rikh, I,305 , X,225 ;

(4) al-Baladhuri, Ansab, II,383 ;

(5) al-Mufid, al-'Irshad,*163 ;

(6) al-Thaqafi, al-Gharat II,636 .

Notes

1. When after arbitration Mu`awiyah's position was stabilised he began thinking of taking possession of Amir al-mu'minin's cities and extend his domain. He sent his armies to different areas in order that they might secure allegiance for Mu`awiyah by force. In this connection he sent Busr ibn Abi Artat to Hijaz and he shed blood of thousands of innocent persons from Hijaz upto Yemen, burnt alive tribes after tribes in fire and killed even children, so much so that he butchered two young boys of `Ubaydullah ibn `Abbas the Governor of Yemen before their mother Juwayriyah bint Khalid ibn Qaraz al-Kinaniyyah.

When Amir al-mu'minin came to know of his slaughtering and bloodshed he thought of sending a contingent to crush him but due to continuous fighting people had become weary and showed heartlessness instead of zeal. When Amir al-mu'minin observed their shirking from war he delivered this sermon wherein he roused them to enthusiasm and self respect, and prompted them to jihad by describing before them the enemy's wrongfulness and their own short-comings. At last Jariyah ibn Qudamah as-Sa`di responded to his call and taking an army of two thousand set off in pursuit of Busr and chased him out of Amir al-mu'minin's domain.

Sermon 26: Verily, Allah sent Muhammad (S)

Arabia before proclamation of Prophethood

ومن خطبة له (عليه السلام)

وفيها يصف العرب قبل البعثة ثم يصف حاله قبل البيعة له

] العرب قبل البعثه [

Verily, Allah sent Muhammad (S) as a warner (against vice) for all the worlds and a trustee of His revelation, while you people of Arabia were following the worst religion and you resided among rough stones and venomous serpents. You drank dirty water and ate filthy food. You shed blood of each other and cared not for relationship. Idols are fixed among you and sins are clinging to you.

انَّ اللهَ سُبحانَه بَعَثَ مُحَمَّداً نَذِيراً لِلْعَالَمِينَ، وَأَمِيناً عَلَى التَّنْزِيلِ، وَأَنْتُمْ مَعْشَرَ العَرَبِ عَلَى شَرِّ دِينٍ، وَفِي شَرِّ دَارٍ، مُنِيخُونَ بَيْنَ حِجارَةٍ خُشْنٍ وَحَيَّاتٍ صُمٍّ تشْرَبُونَ الكَدِرَ، وَتَأْكُلُونَ الجَشِبَ وَتَسْفِكُونَ دِمَاءَكُمْ، وَتَقْطَعُونَ أَرْحَامَكُمْ، الاْصْنَامُ فِيكُمْ مَنْصُوبَةٌ، وَالاْثَامُ بِكُمْ مَعْصُوبَةٌ

Part of the same sermon in describing his condition before allegiance was paid to him (after the death of the Holy Prophet)

I looked and found that there is no supporter for me except family, so I refrained from thrusting them unto death. I kept my eyes closed despite motes in them. I drank despite choking of throat. I exercised patience despite trouble in breathing and despite having to take sour colocynth as food.

منها :

فَنَظَرْتُ فَإِذَا لَيْسَ لِي مُعِينٌ إِلاَّ أَهْلُ بَيْتِي، فَضَنِنْتُ بِهمْ عَنِ المَوْتِ، وَأَغْضَيْتُ عَلَى القَذَى، وَشَرِبْتُ عَلَى الشَّجَا وَصَبَرْتُ عَلَى أَخْذِ الكَظَمِ، وَعَلىْ أَمَرَّ مِنْ طَعْمِ العَلْقَمِ

Part of the same sermon on the settlement between Mu`awiyah and `Amr ibn al-`As

He did not swear allegiance till he got him to agree that he would pay him its price. The hand of this purchaser (of allegiance) may not be successful and the contract of the seller may face disgrace. Now you should take up arms for war and arrange equipment for it. Its flames have grown high and its brightness has increased. Clothe yourself with patience for it is the best to victory.1

ومنها :

وَلَمْ يُبَايعْ حَتَّى شَرَطَ أَنْ يُؤْتِيَهِ عَلَى البَيْعَةِ ثَمَناً، فَلاَ ظَفِرَتْ يَدُ المبايِعِ، وخَزِيَتْ أَمَانَةُ المُبْتَاعِ فَخُذُوا لِلْحَرْبِ أُهْبَتَهَا وَأعِدُّوا لَهَا عُدَّتَهَا، فَقَدْ شَبَّ لَظَاهَا وَعَلاَ سَنَاهَا وَاسْتَشْعِرُوا الصَّبْرَ فَإِنَّهُ أحْزَمُ لِلنَّصْرِ

Alternative Sources for Sermon 26

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

(2) al-Thaqafi, al-Gharat, I,303 , II,633 ;

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

(4) Ibn Tawus, Kashf,173 ;

(5) al-Kulayni, al-Rasa'il, mentioned by Ibn Tawus, op. cit.

Notes

1. Amir al-mu'minin had delivered a sermon before setting off for Nahrawan. These are three parts from it. In the first part he has described the condition of Arabia before Proclamation (of Prophethood); in the second he has referred to circumstances which forced him to keep quiet and in the third he has described the conversation and settlement between Mu`awiyah and `Amr ibn al-`As. The position of this mutual settlement was that when Amir al-mu'minin sent Jarir ibn `Abdillah al-Bajali to Mu`awiyah to secure his allegiance he detained Jarir under the excuse of giving a reply, and in the meantime he began exploring how far the people of Syria would support him. When he succeeded in making them his supporters by rousing them to avenge `Uthman's blood he consulted his brother `Utbah ibn Abi Sufyan. He suggested, "If in this matter `Amr ibn al-`As was associated he would solve most of the difficulties through his sagacity, but he would not be easily prepared to stabilise your authority unless he got the price he desired for it. If you are ready for this he would prove the best counsellor and helper." Mu`awiyah liked this suggestion, sent for `Amr ibn al-`As and discussed with him, and eventually it was settled that he would avenge `Uthman's blood by holding Amir al-mu'minin liable for it in exchange for the governorship of Egypt, and by whatever means possible would not let Mu`awiyah's authority in Syria suffer. Consequently, both of them fulfilled the agreement and kept their words fully.

Sermon 27: Indeed, surely jihad is one of the doors of Paradise

Exhorting people for jihad

ومن خطبة له (عليه السلام)

وقد قالها يستنهض بها الناس حين ورد خبر غزوالانبار بجيش معاوية فلم ينهضوا، وفيها يذكر فضل الجهاد، ويستنهض الناس، ويذكر علمه بالحرب، ويلقي عليهم التبعة لعدم طاعته

Indeed, surely jihad is one of the doors of Paradise, which Allah has opened for His chief friends. It is the dress of piety and the protective armour of Allah and His trustworthy shield. Whoever abandons it Allah covers him with the dress of disgrace and the clothes of distress. He is kicked with contempt and scorn, and his heart is veiled with screens (of neglect). Truth is taken away from him because of missing jihad. He has to suffer ignominy and justice is denied to him.

امَّا بَعْدُ، فَإِنَّ الجِهَادَ بَابٌ مِنْ أَبْوَابِ الجَنَّةِ، فَتَحَهُ اللهُ لِخَاصَّةِ أَوْلِيَائِهِ، وَهُوَ لِباسُ التَّقْوَى، وَدِرْعُ اللهِ الحَصِينَةُ، وَجُنَّتُهُ الوَثِيقَةُ، فَمَنْ تَرَكَهُ رَغْبَةً عَنْهُ أَلبَسَهُ اللهُ ثَوْبَ الذُّلِّ، وَشَمِلَهُ البَلاَءُ، وَدُيِّثَ بِالصَّغَارِ وَالقَمَاءَةِ وَضُرِبَ عَلَى قَلْبِهِ بِالاْسْهَابِ وَأُدِيلَ الحَقُّ مِنْهُ بِتَضْيِيعِ الجِهَادِ، وَسِيمَ الخَسْفَـ، وَمُنِعَ النَّصَفَ

Beware! I called you (insistently) to fight these people night and day, secretly and openly and exhorted you to attack them before they attacked you, because by Allah, no people have been attacked in the hearts of their houses but they suffered disgrace; but you put it off to others and forsook it till destruction befell you and your cities were occupied. The horsemen of Banu Ghamid1 have reached al-Anbar and killed Hassan ibn Hassan al-Bakri. They have removed your horsemen from the garrison.

أَلاَ وَإِنِّي قَدْ دَعَوْتُكُمْ إِلَى قِتَالِ هؤُلاَءِ القَوْمِ لَيْلاً وَنَهَاراً، وَسِرّاً وَإِعْلاَناً، وَقُلْتُ لَكُمُ: اغْزُوهُمْ قَبْلَ أَنْ يَغْزُوكُمْ، فَوَاللهِ مَا غُزِيَ قَوْمٌ قَطُّ في عُقْرِ دَارِهِمْ إِلاَّ ذَلُّوا، فَتَوَاكَلْتُمْ وَتَخَاذَلتُمْ حَتَّى شُنَّتْ عَلَيْكُمُ الغَارَاتُ وَمُلِكَتْ عَلَيْكُمُ الاْوْطَانُ. وَهذَا أَخُو غَامِدٍ قَدْ وَرَدَتْ خَيْلُهُ الاْنْبَارَ وَقَدْ قَتَلَ حَسَّانَ بْنَ حَسَّانَ البَكْرِيَّ، وَأَزَالَ خَيْلَكُمْ عَنْ مَسَالِحِهَا

I have come to know that every one of them entered upon Muslim women and other women under protection of Islam and took away their ornaments from legs, arms, necks and ears and no woman could resist it except by pronouncing the verse,

“We are for Allah and to Him we shall return.” (2:156)

Then they got back laden with wealth without any wound or loss of life. If any Muslim dies of grief after all this he is not to be blamed but rather there is justification for him before me.

وَلَقَدْ بَلَغَنِي أَنَّ الرَّجُلَ مِنْهُمْ كَانَ يَدْخُلُ عَلَى المَرْأَةِ المُسْلِمَةِ، وَالاْخْرَى المُعَاهَدَةِ فيَنْتَزِعُ حِجْلَهَا وَقُلْبَهَا وَقَلاَئِدَهَا، وَرِعَاثَهَا ما تَمْتَنِعُ مِنْهُ إِلاَّ بِالاسْتِرْجَاعِ وَالاِسْتِرْحَامِ ثُمَّ انْصَرَفُوا وَافِرِينَ مَا نَالَ رَجُلاً مِنْهُمْ كَلْمٌ وَلاَ أُرِيقَ لَهُمْ دَمٌ، فَلَوْ أَنَّ امْرَأً مُسْلِماً مَاتَ مِن بَعْدِ هَذا أَسَفاً مَا كَانَ بِهِ مَلُوماً، بَلْ كَانَ بِهِ عِنْدِي جَدِيراً

How strange! How strange! By Allah my heart sinks to see the unity of these people on their wrong and your dispersion from your right. Woe and grief befall you. You have become the target at which arrows are shot. You are being killed and you do not kill. You are being attacked but you do not attack. Allah is being disobeyed and you remain agreeable to it.

When I ask you to move against them in summer you say it is hot weather. Spare us till heat subsides from us. When I order you to march in winter you say it is severely cold; give us time till cold clears from us. These are just excuses for evading heat and cold because if you run away from heat and cold, you would be, by Allah, running away (in a greater degree) from sword (war).

فَيَا عَجَباً! عَجَباًـ وَاللهِ ـ يُمِيتُ القَلْبَ وَيَجْلِبُ الهَمَّ مِن اجْتِماعِ هؤُلاَءِ القَوْمِ عَلَى بَاطِلِهمْ، وَتَفَرُّقِكُمْ عَنْ حَقِّكُمْ! فَقُبْحاً لَكُمْ وَتَرَحاً حِينَ صِرْتُمْ غَرَضاً يُرمَى يُغَارُ عَلَيْكُمْ وَلاَ تُغِيرُونَ، وَتُغْزَوْنَ وَلاَ تَغْرُونَ، وَيُعْصَى اللهُ وَتَرْضَوْن! فَإِذَا أَمَرْتُكُمْ بِالسَّيْرِ إِلَيْهِم فِي أَيَّامِ الحَرِّ قُلْتُمْ: هذِهِ حَمَارَّةُ القَيْظِ أَمْهِلْنَا يُسَبَّخُ عَنَّا الحَرُّ وَإِذَا أَمَرْتُكُمْ بِالسَّيْرِ إِلَيْهِمْ فِي الشِّتَاءِ قُلْتُمْ: هذِهِ صَبَارَّةُ القُرِّ، أَمْهِلْنَا يَنْسَلِخْ عَنَّا البَرْدُ، كُلُّ هذا فِرَاراً مِنَ الحَرِّ وَالقُرِّ؛ فَإِذَا كُنْتُمْ مِنَ الحَرِّ وَالقُرِّ تَفِرُّونَ فَأَنْتُمْ وَاللهِ مِنَ السَّيْفِ أَفَرُّ !

O you semblance of men, not men, your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah, this acquaintance has brought about shame and resulted in repentance. May Allah fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthful of grief one after the other.

You shattered my counsel by disobeying and leaving me so much so that Quraysh started saying that the son of Abi Talib is brave but does not know (tactics of) war. Allah bless them! Is any one of them fiercer in war and older in it than I am? I rose for it although yet within twenties, and here I am, have crossed over sixty, but one who is not obeyed can have no opinion.

يَا أَشْبَاهَ الرِّجَالِ وَلاَ رِجَالَ! حُلُومُ الاْطْفَالِ، وَعُقُولُ رَبّاتِ الحِجَالِ لَوَدِدْتُ أَنِّي لَمْ أَرَكُمْ وَلَمْ أَعْرِفْكمْ مَعْرِفَةً ـ وَاللهِ ـ جَرَّتْ نَدَماً، وَأَعقَبَتْسَدَماً قَاتَلَكُمُ اللهُ! لَقَدْ مَلاَتُمْ قَلْبِي قَيْحاً وَشَحَنْتُمْ صَدْرِي غَيْظاً، وَجَرَّعْتُمُونِي نُغَبَ التَّهْمَامِ أَنْفَاساً وَأَفْسَدْتُمْ عَلَيَّ رَأْيِي بِالعِصْيَانِ وَالخذْلاَن، حَتَّى قَالَتْ قُريْشٌ: إِنَّ ابْنَ أَبِي طَالِبٍ رَجُلٌ شُجَاعٌ، وَلْكِنْ لاَ عِلْمَ لَهُ بِالحَرْبِ. للهِ أَبُوهُمْ! وَهَلْ أَحدٌ مِنْهُمْ أَشَدُّ لَهَا مِرَاساً وَأَقْدَمُ فِيهَا مَقَاماً مِنِّي؟! لَقَدْ نَهَضْتُ فِيهَا وَمَا بَلَغْتُ العِشْرِينَ، وها أناذا قَدْ ذَرَّفْتُ عَلَى السِّتِّينَ! وَلكِنْ لا رَأْيَ لَمِنْ لاَ يُطَاعُ !

Alternative Sources for Sermon 27

(1) Al-Jahiz, al-Bayan, I,170 , II, 66;

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

(3) al-Dinawari, al-'Akhbar,211 ;

(4) al-Thaqafi, al-Gharat, II,474 ;

(5) al-Mubarrad, al-Kamil, I, 13;

(6) Abu al-Faraj, al-'Aghani, XV, 45;

(7) Idem., Maqatil, 27;

(8) al-Saduq, Ma`ani,309 ;

(9) al-Baladhuri, Ansab, II,442 ;

(10) al-Mas`udi, Muruj, II, 403;

(11) Ibn `Abd Rabbih, al-`Iqd, IV, 69;

(12) al-Mufid, al-'Irshad,* 160-164;

(13) al-Kulayni, Furu` al-Kafi, IV, 5.

Notes

1. After the battle of Siffin, Mu`awiyah had spread killing and bloodshed all round, and started encroachments on cities within Amir al-mu'minin's domain. In this connection he deputised Sufyan ibn `Awf al-Ghamidi with a force of six thousand to attack Hit, al-Anbar and al-Mada'in. First he reached al-Mada'in but finding it deserted proceeded to al-Anbar. Here a contingent of five hundred soldiers was posted as guard from Amir al-mu'minin's side, but it could not resist the fierce army of Mu`awiyah. Only a hundred men stuck to their position and they did face them stoutly as far as they could but collecting together the enemy's force made such a severe attack that they too could no more resist and the chief of the contingent Hassan ibn Hassan al-Bakri was killed along with thirty others. When the battlefield was clear the enemy ransacked al-Anbar with full freedom and left the city completely destroyed.

When Amir al-mu'minin got the news of this attack he ascended the pulpit, and exhorted the people for crushing the enemy and called them to jihad, but from no quarter was there any voice or response. He alighted from the pulpit utterly disgusted and worried and in the same condition set off for the enemy on foot. When people observed this their sense of self respect and shame was also awakened and they too followed him. Amir al-mu'minin stopped at an-Nukhaylah. People then surrounded and insisted upon him to get back as they were enough with the enemy. When their insistence increased beyond reckoning, Amir al-mu'minin consented to return and Sa`id ibn Qays al-Hamdani proceeded forward with a force of eight thousand. But Sufyan ibn `Awf al-Ghamidi had gone, so Sa`id came back without any encounter. When Sa`id reached Kufah then - according to the version of Ibn Abi'l-Hadid - Amir al-mu'minin was so deeply grieved and indisposed during those days to an extent of not wishing to enter the mosque, but instead sat in the corridor of his residence (that connects the entrance of the mosque) and wrote this sermon and gave it to his slave Sa`d to read it over to the people. But al-Mubarrad (al-Kamil, vol. 1, pp. 104-107) has related from `Ubaydullah ibn Hafs al-Taymi, Ibn `A'ishah, that Amir al-mu'minin delivered this sermon on a high pace in an-Nukhaylah. Ibn Maytham has held this view preferable.

Sermon 28: Surely, the world has turned its back

About the transient nature of this world and importance of the next world

This is a section of the Sermon (45) that begins: ‘All praise belongs to Allah from Whose mercy no one loses hope…’ It contains 11 exhortations

ومن خطبة له (عليه السلام)

] وهو فصل من الخطبة التي أولها: «الحمد لله غير مقنوط من رحمته» وفيه أحد عشر تنبيها [

Surely this world has turned its back and announced its departure while the next world has appeared forward and proclaimed its approach. Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell. Is there no one to offer repentance over his faults before his death? Or is there no one to perform virtuous acts before the day of trial?

امَّا بَعْدُ، فَإِنَّ الدُّنْيَا قَدْ أَدْبَرَتْ، وَآذَنَتْ بِوَدَاعٍ، وَإِنَّ الاْخِرَةَ قَدْ أَقْبَلَتْ، وَأَشْرَفَتْ بِاطِّلاَعٍ أَلاَ وَإِنَّ اليَوْمَ المِضْمارَ وَغَداً السِّبَاقَ، وَالسَّبَقَة الجَنَّةُ، وَالغَايَةُ النَّارُ؛ أَفَلاَ تَائِبٌ مِنْ خَطِيئَتِهِ قَبْلَ مَنِيَّتِهِ أَلاَ عَامِلٌ لِنَفْسِهِ قَبْلَ يَوْمِ بُؤْسِهِ

Beware, surely you are in the days of hopes behind which stands death. Whoever acts during the days of his hope before approach of his death, his action would benefit him and his death would not harm him. But he who fails to act during the period of hope before the approach of death his action is a loss and his death is a harm to him.

Beware, and act during a period of attraction just as you act during a period of dread. Beware, surely I have not seen a coveter for Paradise asleep nor a dreader from Hell to be asleep. Beware, he whom right does not benefit must suffer the harm of the wrong, and he whom guidance does not keep firm will be led away by misguidance towards destruction.

أَلاَ وَإِنَّكُمْ في أَيَّامِ أَمَلٍ مِنْ وَرَائِهِ أَجَلٌ، فَمَنْ عَمِلَ في أَيَّامِ أَمَلهِ قَبْلَ حُضُورِ أَجَلِهِ فَقَدْ نَفَعَهُ عَمَلُهُ، وَلَمْ يَضرُرْهُ أَجَلُهُ؛ وَمَنْ قَصَّرَ في أَيَّامِ أَمَلِهِ قَبْلَ حُضُورِ أَجَلِهِ، فَقَدْ خَسِرَ عَمَلَهُ، وَضَرَّهُ أَجَلُهُ. أَلاَ فَاعْمَلُوا فِي الرَّغْبَةِ كَمَا تَعْمَلُونَ فِي الرَّهْبَةِ أَلاَوَإِنِّي لَمْ أَرَ كَالجَنَّةِ نَامَ طَالِبُهَا، وَلاَ كَالنَّارِ نَامَ هَارِبُهَا، أَلاَ وَإنَّهُ مَنْ لاَيَنْفَعُهُ الحقُّ يَضْرُرهُ البَاطِلُ، وَمَنْ لا يستقم بِهِ الهُدَى يَجُرُّ بِهِ الضَّلاَلُ إِلَى الرَّدَىْ

Beware, you have been ordered insistently to march and been guided how to provide for the journey. Surely the most frightening thing which I am afraid of about you is to follow desires and to widen the hopes. Provide for yourself from this world what would save you tomorrow (on the Day of Judgement).

أَلاَ وَإِنَّكُمْ قَد أُمِرْتُمْ بِالظَّعْنِ وَدُلِلْتُمْ عَلى الزَّادَ. وَإِنَّ أَخْوَفَ مَا أَخافُ عَلَيْكُمُ: اتِّبَاعُ الهَوَى، وَطُولُ الاْمَلِ. تَزَوَّدُوا فِي الدُّنْيَا مِنَ الدُّنْيَا مَا تَحُوزُونَ بِهِ أَنْفُسَكُمْ غَداً

As-Sayyid ar-Radi says: If there could be an utterance which would drag by neck towards renunciation in this world and force to action for the next world, it is this sermon. It is enough to cut off from the entanglements of hopes and to ignite the flames of preaching (for virtue) and warning (against vice).

His most wonderful words in this sermon are “Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell,” because besides sublimity of words, greatness of meaning, true similes and factual illustrations, there are wonderful secrets and delicate implications therein.

قال السيد الشريف ـرضي الله عنه ـ وأقول: إنّهُ لو كان كلامٌ يأخذ بالأعناق إلى الزهد في الدنيا، ويضطر إلى عمل الآخرة لكان هذا الكلام، وكفى به قاطعاً لعلائق الآمال، وقادحاً زناد الاتعاظ والازدجار

ومِن أعجبه قوله عليه السلام: ألا وَإنّ اليَوْمَ المِضْمارَ وَغَداً السِّبَاقَ، وَالسّبَقَةُ الجَنّة وَالغَايَة النّار فإن فيه ـ مع فخامة اللفظ، وعظم قدر المعنى، وصادق التمثيل، وواقع التشبيه ـ سرّاً عجيباً، ومعنى لطيفاً،

It is his saying that he place to proceed to is Paradise while the place of doom is Hell. Here he has used two different words to convey two different meanings. For Paradise he has used the word “the place to proceed to” but for Hell this word has not been used. One proceeds to a place which he likes and desires, and this can be true for Paradise only.

Hell does not have the attractiveness that it may be liked or proceeded to. We seek Allah’s protection from it. Since for Hell it was not proper to say “to be proceeded to” Amir al-mu’minin employed the word “doom” implying the last place of stay where one reaches even though it may mean grief and worry or happiness and pleasure.

وهو قوله عليه السلام: والسَبَقَة الجَنّة، وَالغَايَة النّار، فخالف بين اللفظين لاختلاف المعنيين، ولم يقل: «السّبَقَة النّار» كما قال: السّبَقَة الجَنّة، لان الاستباق إنما يكون إلى أمر محبوبٍ، وغرض مطلوبٍ، وهذه صفة الجنة، وليس هذا المعنى موجوداً في النار، نعوذ بالله منها! فلم يجز أن يقول: «والسّبَقَة النّار»، بل قال: والغَايَة النّار، لان الغاية قد ينتهي إليها من لا يسره الانتهاء إليها ومن يسره ذلك،

This word is capable of conveying both senses. However, it should be taken in the sense of “al-masir” or “al-ma’al”, that is, last resort. The Qur’anic verse is

‘Say thou: “Enjoy ye (your pleasures yet a while), for your last resort is unto the (hell) fire”’ (14:30).

Here to say “sabqatakum” that is, “the place for you to proceed to” in place of the word “masirakum” that is, your doom or last resort would not be proper in any way. Think and ponder over it and see how wondrous is its inner implication and how far its depth goes with beauty. Amir al-mu’minin’s utterance is generally on these lines. In some versions the word “sabqah” is shown as “subqah” which is applied to reward fixed for the winner in a race. However, both the meanings are near each other, because a reward is not for an undesirable action but for good and commendable performance.

فصَلح أن يعبّر بها عن الامرين معاً، فهي في هذا الموضع كالمصير والمآل، قال الله عزّوجلّ: (قُلْ تَمتَّعُوا فَإنَّ مَصِيرَكُم إلى النّارِ)، ولا يجوز في هذا الموضع أن يقال: سبْقتكم إلى النار، فتأمل ذلك، فباطنه عجيب، وغوره بعيد، وكذلك أكثر كلامه (عليه السلام). وفي رواية أخرى: «والسُّبْقة» بضم السين، والسبّقة اسم عندهم لما يجعل للسابق إذا سبق من مال أوعَرَض، والمعنيان متقاربان، لان ذلك لا يكون جزاءً على فعل الامر المذموم، وإنما يكون جزاءً على فعل الامر المحمود

Alternative Sources for Sermon 28

(1) Al-Mufid, al-'Irshad,*138 ;

(2) al-Jahiz, al-Bayan, I,171 ;

(3) al-Baqillani, I`jaz,222 ;

(4) al-Harrani, Tuhaf, 35;

(5) Ibn `Abd Rabbih, al-`Iqd, II,365 ;

(6) Ibn Qutaybah, `Uyun, II,235 ;

(7) al-Mas`udi, Muruj, II,413 ;

(8) al-Thaqafi, al-Gharat, II,633 .

Sermon 29: O people, who are together with their bodies, but

About those who found pretexts at the time of jihad

ومن خطبة له (عليه السلام)

بعد غارة الضحاك بن قيس صاحب معاوية على الحاجّ بعد قصة الحكمين

[وفيها يستنهض أصحابه لما حدث في الاطراف [

O people, your bodies are together but your desires are divergent. Your talk softens the hard stones and your action attracts your enemy towards you. You claim in your sittings that you would do this and that, but when fighting approaches, you say (to war), “turn thou away” (i.e. flee away). If one calls you (for help) the call receives no heed. And he who deals hardly with you his heart has no solace.

The excuses are amiss like that of a debtor unwilling to pay. The ignoble cannot ward off oppression. Right cannot be achieved without effort. Which is the house besides this one to protect? And with which leader (Imam) would you go for fighting after me?

أَيُّهَا النَّاسُ، الْمجْتَمِعَةُ أبْدَانُهُمْ، الُمخْتَلِفَةُ أهْوَاؤُهُمْ، كَلامُكُم يُوهِي الصُّمَّ الصِّلابَ، وَفِعْلُكُمْ يُطْمِعُ فِيكُمُ الاْعْدَاءَ! تَقُولُونَ فِي الَمجَالِسِ: كَيْتَ وَكَيْتَ، فَإذَا جَاءَ الْقِتَالُ قُلْتُمْ: حِيدِي حَيَادِ! مَا عَزَّتْ دَعْوَةُ مَنْ دَعَاكُمْ، وَلاَ اسْتَرَاحَ قَلْبُ مَنْ قَاسَاكُمْ، أَعَالِيلُ بِأَضَالِيلَ، دِفَاعَ ذِي الدَّيْنِ المَطُولِ، لاَ يَمنَعُ الضَّيْمَ الذَّلِيلُ! وَلاَ يُدْرَكُ الْحَقُّ إِلاَ بِالْجِدِّ! أَيَّ دَار بَعْدَ دَارِكُمْ تَمْنَعُونَ، وَمَعَ أَىِّ إِمَام بَعْدِي تُقَاتِلُونَ؟

By Allah! Deceived is one whom you have deceived while, by Allah, he who is successful with you receives only useless arrows! You are like broken arrows thrown over the enemy. By Allah! I am now in the position that I neither confirm your views nor hope for your support, nor challenge the enemy through you. What is the matter with you? What is your ailment? What is your cure? The other party is also men of your shape (but they are so different in character). Will there be talk without action, carelessness without piety and greed in things not right? !1

المَغْرُورُ وَاللهِ مَنْ غَرَرْتُمُوهُ، وَمْنْ فَازَبِكُمْ فَازَ بَالسَّهْمِ الاْخْيَبِ، وَمَنْ رَمَى بِكُمْ فَقَدْ رَمَى بِأَفْوَقَ نَاصِل. أَصْبَحْتُ وَاللهِ لا أُصَدِّقُ قَوْلَكُمْ، وَلاَ أَطْمَعُ فِي نَصْرِكُمْ، وَلاَ أُوعِدُ العَدُوَّ بِكُم. مَا بَالُكُم؟ مَا دَوَاؤُكُمْ؟ مَا طِبُّكُمْ؟ القَوْمُ رِجَالٌ أَمْثَالُكُمْ، أَقَوْلاً بَغَيْرِ عِلْم! وَغَفْلَةً مِنْ غَيْرِ وَرَع! وَطَمَعاً في غَيْرِ حَقٍّ؟ !

Alternative Sources for Sermon 29

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

(2) Ibn Qutaybah, al-'Imamah, I,150 ;

(3) Ibn `Abd Rabbih, al-`Iqd, IV, 71;

(4) al-Baladhuri, Ansab, II,380 ;

(5) al-Qadi al-Nu`man, Da`a'im, I,391 ;

(6) Ibn `Asakir, Ta'rikh, I,306 ;

(7) al-Tusi, al-'Amali, I,112 ;

(8) al-Thaqafi, al-Gharat, II,483 ;

(9) al-Mufid, al-'Irshad, *158 ;

(10) al-Kulayni, al-Kafi.

Notes

1. After the battle of Nahrawan, Mu`awiyah sent ad-Dahhak ibn Qays al-Fihri with a force of four thousand towards Kufah with the purpose that he should create disorder in this area, kill whomever he finds and keep busy in bloodshed and destruction so that Amir al-mu'minin should find no rest or peace of mind. He set off for the achievement of this aim, and shedding innocent blood and spreading destruction all round reached upto the place of ath-Tha`labiyyah. Here he attacked a caravan of pilgrims (to Mecca) and looted all their wealth and belongings. Then at al-Qutqutanah he killed the nephew of `Abdullah ibn Mas`ud, the Holy Prophet's companion, namely `Amr ibn `Uways ibn Mas`ud together with his followers. In this manner he created havoc and bloodshed all round. When Amir al-mu'minin came to know of this rack and ruin he called his men to battle in order to put a stop to this vandalism, but people seemed to avoid war. Being disgusted with their lethargy and lack of enthusiasm he ascended the pulpit and delivered this sermon, wherein he has roused the men to feel shame and not to try to avoid war but to rise for the protection of their country like brave men without employing wrong and lame excuses. At last Hujr ibn `Adi al-Kindi rose with a force of four thousand for crushing the enemy and overtook him at Tadmur. Only a small encounter had taken place between the parties when night came on and he fled away with only nineteen killed on his side. In Amir al-mu'minin's army also two persons fell as martyrs.