Sermon 156: Whoever can at this time keep himself...

About the malice borne by `A'ishah; and warning the people of Basrah about what was to occur

ومن كلام له (عليه السلام)

خاطب به أهل البصرة على جهة اقتصاص الملاحم

Whoever can at this time keep himself clinging to Allah should do so. If you follow me I shall certainly carry you, if Allah so wills, on the path of Paradise, even though it may be full of severe hardship and of bitter taste.

فَمَنِ اسْتَطَاعَ عِنْدَ ذلِكَ أَنْ يَعْتَقِلَ نَفْسَهُ عَلَى اللهِ، فَلْيَفْعَلْ، فَإِنْ أَطَعْتُمُوني فَإِنِّي حَامِلُكُمْ إِنْ شَاءَ اللهُ عَلَى سَبِيلِ الْجَنَّةِ، وَإِنْ كَانَ ذَا مَشَقَّة شَدِيدَة وَمَذَاقَة مَرِيرَة

As regards a certain woman,1 she is in the grip of womanly views, and malice is boiling in her bosom like the furnace of the blacksmith. If she were called upon to deal with others as she is dealing with me she would not have done it. (As for me), even hereafter she will be allowed her original respect, while the reckoning (of her misdeeds) is an obligation on Allah.

وَأَمَّا فُلاَنَةُ، فَأَدْرَكَهَا رَأْيُ الْنِّسَاءِ، وَضِغْنٌ غَلاَ فِي صَدْرِهَا كَمِرْجَلِ الْقَيْنِ، وَلَوْ دُعِيَتْ لِتَنَالَ مِنْ غَيْرِي مَا أَتَتْ إِلَيَّ، لَمْ تَفْعَلْ، وَلَهَا بَعْدُ حُرْمَتُهَا الاْولَى، وَالْحِسَابُ عَلَى اللهِ

A part of the same sermon: describing faith

منه: في وصف الايمان

This path is the lightest course and the brightest lamp. Guidance towards virtuous actions is sought through faith while guidance towards faith is achieved through virtuous actions. Knowledge is made to prosper through faith, and death is feared because of knowledge. This world comes to an end with death, while the next world is secured (by virtuous actions) in this world. With the Day of Resurrection, Paradise is brought near and “hell will be brought into view for the perverse” (26:91) For people there is no escape from resurrection. They are heading for this last end in its appointed course.

سَبِيلٌ أَبْلَجُ الْمِنْهَاجِ، أَنْوَرُ السِّرَاجِ، فَبِالاْيمَانِ يُسْتَدَلُّ عَلَى الصَّالِحَاتِ، وَبَالصَّالِحَاتِ يُسْتَدَلُّ عَلَى الاْيمَانِ، وَبِالاْيمَانِ يُعْمَرُ الْعِلْمُ، وَبِالْعِلْمِ يُرْهَبُ الْمَوْتُ، وَبِالْمَوْتِ تُخْتَمُ الدُّنْيَا، وَبِالدُّنْيَا تُحْرَزُ الاْخِرَةُ، وَ بالقَيامَةِ تُزْلَفُ الْجَنَّةُ و (تُبَرَّزُ الْجَحِيْمُ لِلْغاوِيْنَ) وَإِنَّ الْخَلْقَ لاَ مَقْصَرَ لَهُمْ عَنِ الْقِيَامَةِ، مُرْقِلِينَ فِي مِضْمارِهَا إِلَى الْغَايَةِ الْقُصْوَى

A part of the same sermon

منه: في حال أهل القبور في القيامة

They have got up from the resting places in their graves and have set off for the final objectives. Every house has its own people. They are not changed nor shifted from there.

Commanding for good and refraining from evil are two characteristics of Allah, the Glorified. They can neither bring death near nor lessen sustenance.

قَدْ شَخَصُوا مِنْ مُسْتَقَرِّ الاْجْدَاثِ، وَصَارُوا إِلى مَصَائِرِ الْغَايَاتِ، لِكُلِّ دَار أَهْلُهَا، لاَ يَسْتَبْدِلُونَ بِهَا وَلاَ يُنْقَلُونَ عَنْهَا

وَإِنَّ الاْمْرَ بِالْمَعْرُوفِ، وَالنَّهْيَ عَنِ المُنكَرِ، لَخُلُقَانَ مِنْ خُلُقِ اللهِ سُبْحَانَهُ، وَإِنَّهُمَا لاَ يُقَرِّبَانِ مِنْ أَجَل، وَلاَ يَنْقُصَانِ مِنْ رِزْق

You should adhere to the Book of Allah because it is the strong rope, a clear light, a benefiting cure, a quenching for thirst, protection for the adherent and deliverance for the attached. It does not curve so as to need straightening and does not deflect so as to be corrected. Frequency of its repetition and its falling on ears does not make it old. Whoever speaks according to it, speaks truth and whoever acts by it is forward (in action).

وَعَلَيْكُمْ بِكِتَابِ اللهِ، فَإِنَّهُ الْحَبْلُ الْمَتِينُ، وَالنُّورُ الْمُبِينُ، وَالشِّفَاءُ النَّافِعُ، وَالرِّيُّ النَّاقِعُ، وَالْعِصْمَةُ لِلْمُتَمَسِّكِ، وَالنَّجَاةُ لَلْمُتَعَلِّقِ، لاَ يَعْوَجُّ فَيُقَامَ، وَلاَ يَزِيغُ فَيُسْتَعْتَبَ، وَلاَ تُخْلِقُهُ كَثْرَةُ الرَّدِّ، وَوُلُوجُ السَّمْعِ، مَنْ قَالَ بِهِ صَدَقَ، وَمَنْ عَمِلَ بِهِ سَبَقَ

A man stood up and said: O Amir al-mu'minin, tell us about this disturbance and whether you enquired about it from the Holy Prophet.

وقام إليه (عليه السلام) رجل فقال: أخبرنا عن الفتنة، وهل سألت عنها رسول الله (صلى الله عليه وآله)؟

Thereupon Amir al-mu'minin said:

When Allah, the Glorified sent down the verse:

Alif lam mim. What! Do people imagine that they will be let off on (their) saying: "We believe!" and they will not be tried? (Qur'an, 29:1-2)

I came to know that the disturbance would not befall us so long as the Prophet (peace and blessing of Allah be upon him and his progeny) is among us.

فقال (عليه السلام): لَمَّا أَنْزَلَ اللهُ سُبْحَانَهُ، قَوْلَهُ: (الم * أحَسِبَ النَّاسُ أَنْ يُتْركُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لاَ يُفْتَنُونَ) عَلِمْتُ أَنَّ الْفِتْنَةَ لاَ تَنْزِلُ بِنَا وَرَسُولُ اللهِ (صلى الله عليه وآله) بَيْنَ أَظْهُرِنَا

So I said, "O Prophet of Allah, what is this disturbance of which Allah, the Sublime, has informed you?" He replied, "O `Ali, my people will create trouble after me." I said, "O Prophet of Allah, on the day of Uhud, when people had fallen martyrs and I was not among them, and that was distressing for me, did you not say to me, 'cheer up, as martyrdom is for you hereafter?'" The Prophet replied, "Yes it is so, but what about your enduring at present?" I said, "O Prophet of Allah, this is not an occasion for endurance, but rather an occasion for cheering up and gratefulness."

فَقُلْتُ: يَا رَسُولَ اللهِ، مَا هذِهِ الْفِتْنَةُ الَّتي أَخْبَرَكَ اللهُ بِهَا؟ فَقَالَ: يَا عَلِيُّ، إِنَّ أُمَّتِي سَيُفْتَنُونَ مِنْ بَعْدِي. فَقُلْتُ: يَا رَسُولَ اللهِ، أَوَلَيْسَ قَدْ قُلْتَ لِي يَوْمَ أُحُد حَيْثُ اسْتُشْهِدَ مَنِ اسْتُشْهِدَ مِنَ الْمُسْلِمِينَ، وَحِيزَتْ عَنِّي الشَّهَادَةُ، فَشَقَّ ذلِكَ عَلَيَّ، فَقُلْتَ لِي: «أَبْشِرْ، فَإِنَّ الشَّهَادَةَ مِنْ وَرَائِكَ»؟. فَقَالَ لي: «إِنَّ ذلِكَ لَكَذلِكَ، فَكَيْفَ صَبْرُكَ إِذَنْ»؟. فَقُلْتُ: يَا رَسُولَ اللهِ، لَيسَ هذَا مِنْ مَوَاطِنِ الصَّبْرِ، وَلكِنْ مِنْ مَوَاطِنِ البشرى وَالشُّكُرِ

Then he said: "O `Ali, people will fall into mischief through their wealth, will show obligation to Allah on account of their faith, will expect His mercy, will feel safe from His anger and regard His unlawful matters as lawful by raising false doubts and by their misguiding desires. They will then hold lawful (the use of) wine by calling it barley water, a bribe by calling it a gift, and taking of usurious interest by calling it sale." I said, "O Prophet of Allah, how should I deal with them at the time, whether to hold them to have gone back in heresy or just in revolt." He said, "In revolt."

وَقَالَ: «يَا عَلِيُّ، إِنَّ الْقَوْمَ سَيُفْتَنُونَ بِأَمْوَالِهمْ، وَيَمُنُّونَ بِدِينِهِم عَلَى رَبِّهِمْ، وَيَتَمَنَّوْنَ رَحْمَتَهُ، وَيَأْمَنُونَ سَطْوَتَهُ، وَيَسْتَحِلُّونَ حَرَامَهُ بِالشُّبُهَاتِ الْكَاذِبَةِ، وَالاْهْوَاءِ السَّاهِيَةِ، فَيَسْتَحِلُّونَ الْخَمْرَ بِالنَّبِيذِ، وَالسُّحْتَ بِالْهَدِيَّةِ، وَالرِّبَا بِالْبَيْعِ». قُلْتُ: يَا رَسُولَ اللهِ، فَبِأَيِّ الْمَنَازِلِ أُنْزِلُهُمْ عِنْدَ ذلِكَ؟ أَبِمَنْزِلَةِ رِدَّة، أَمْ بِمَنْزِلَةِ فِتْنَة؟ فَقَالَ: «بِمَنْزِلَةِ فِتْنَة ».

Alternative Sources for Sermon 156

(1) Al-Tusi, Talkhis al-Shafi, I,326 ;

(2) al-Hilli, Mukhtasar Basa'ir al-darajat,195 ;

(3) al-Tabarsi, al-'Ihtijaj, I,326 ;

(4) al-Muttaqi, Kanz, VIII,215 ;

(5) al-Majlisi, Bihar, bab al-fitan wa al-mihan,448 .

Notes

1. There is no denying the fact that `A'ishah's behaviour towards Amir al-mu'minin was throughout inimical, and very often her heart's turbidity expressed itself on her face, and her hatred and dislike became quite apparent, so much so that if in connection with some affair Amir al-mu'minin's name came up a frown appeared on her forehead and she did not relish pronouncing it with her tongue. For example, when `Ubaydullah ibn `Abdillah ibn `Utbah mentioned to `Abdullah ibn `Abbas the narration by `A'ishah namely that "in his death-illness the Prophet, taking support on al-Fadl ibn `Abbas and another person, came to her (`A'ishah's) house," `Abdullah ibn `Abbas said: "Do you know who this 'other man' was?" He said, "No." Then he said, ' "`Ali ibn Abi Talib, but she is averse to name him in a good context." (Ahmad ibn Hanbal, al-Musnad, vol. 6, pp. 34, 228; Ibn Sa`d, at-Tabaqat al-Kabir, vol. 2, part 2, p. 29; at-Tabari, at-Tarikh, vol. 1, pp. 1800-1801; al-Baladhuri, Ansab al-ashraf, vol. 1, pp. 544-545; al-Bayhaqi, as-Sunan al-kubra, vol. 3, p. 396).

One cause for this hatred and malice was the presence of Hadrat Fatimah (p.b.u.h.) whose wholesome dignity and esteem pricked her heart like a thorn. Her jealousy towards the other wives (of the Prophet) did not allow her to let the Prophet love the daughter of his other wife to such a degree that he should stand on her approach, seat her in his own place, declare her most honourable of all the women of the world and bear such love towards her children as to call them his own sons. All these things pained her much and naturally her feelings on such an occasion were that if she had borne children they would have been the Prophet's sons and they would have been the pivot of the Prophet's affection instead of Imam Hasan and Imam Husayn. But she was not gifted with any issue and she gratified her own desire to be a mother by adopting the surname Umm `Abdillah (mother of the slave of Allah) after her sister's son. In short all these things created the passion of hatred in her heart, as a result of which she off and on complained to the Prophet against Hadrat Fatimah but could not succeed in diverting the Prophet's attention from her.

News about this mortification and estrangement also reached the ears of Abu Bakr. That would only perturb him as he too could do nothing, except that his verbal sympathies were with his daughter. At last the Prophet left this world and the reins of Government fell into his hands. Now was the opportunity for him to avenge as best as he could and to perpetrate whatever violence he had in mind. Consequently the first step he took was that, in order to deprive Hadrat Fatimah of inheritance, he denied the principle of inheritance in the case of the prophets and held that neither do the prophets inherit nor are they inherited from, but the property left by them escheats to the state. Fatimah was so much affected that she gave up speaking to him and passed away from this world with these very feelings. `A'ishah did not even take the trouble to express any sorrow at her tragic death. Thus Ibn Abi'l-Hadid has written:

When Fatimah expired, all the wives of the Prophet came to Bani Hashim in condolence except `A'ishah. She did not come and showed herself sick and words from her reached `Ali which displayed her joy. (Sharh Nahjul Balaghah, vol. 9, p. 198).

As long as she bore so much malice against Hadrat Fatimah, how could Fatimah's spouse be spared similar enmity and malice. Particularly when such events also occurred which worked like a fan and roused her feeling of hatred, such as the incident of "Ifk" when Amir al-mu'minin said to the Prophet: "She is no better than the buckles of your shoe, leave her and divorce her away." On hearing this `A'ishah must have felt miserable in her bed, and must have developed the severest feeling of hatred against him. There were also moments when distinction was conferred on Amir al-mu'minin in preference to Abu Bakr. For instance, in connection with the dispatch of the Qur'anic verses on Bara'ah (innocence), the Prophet removed Abu Bakr from the job, recalled him and assigned it to Amir al-mu'minin saying that he had been commanded by Allah to take it himself or send it through a member of his family. Similarly the Prophet closed all the doors opening into the mosque including that of Abu Bakr but allowed the door of Amir al-mu'minin's house to continue to open thereinto.

`A'ishah could not relish Amir al-mu'minin's distinction over her father, and whenever there was any occasion for such distinction she did her best to undo it. When in his last days the Prophet ordered the contingent under Usamah ibn Zayd to march, and ordered Abu Bakr and `Umar also to go under his command, they received a message from the wives of the Prophet that his condition was serious and therefore the contingent should come back instead of proceeding further. This was because their far-reaching sight had realised that the only purpose in getting Medina vacated by the muhajirun and the ansar could be that after the death of the Prophet no one should stand in Amir al-mu'minin's way and that he should get the caliphate without any trouble. On receipt of this message the contingent under Usamah came back. When the Prophet learnt this he again ordered Usamah to march with the contingent and even said, "Allah may curse him who keeps away from the contingent," whereupon they again set off, but they were again called back till the Prophet's illness assumed serious proportions, but Usamah's contingent did not go out as it did not want to. After this Abu Bakr was sent word through Bilal that he should deputise the Prophet in leading the prayers in order to pave the way for his Caliphateship. Accordingly, keeping this in view he was first shown as the Prophet's caliph (deputy) in prayers and eventually was accepted as his caliph for all purposes. Thereafter matters were so contrived that Amir al-mu'minin could not get the Caliphate. However, after the reign of the third caliph circumstances took such a turn that people were obliged to swear allegiance at Amir al-mu'minin's hand. On this occasion `A'ishah was present in Mecca. When she learnt about Amir al-mu'minin's caliphate her eyes began emitting flames, and rage and anger perturbed her mind, and her hatred for Amir al-mu'minin assumed such seriousness that she rose against him on the excuse of avenging blood of the same man (`Uthman) whom she had herself proclaimed fit to be killed, and openly declared war as a result of which so much bloodshed occurred that the whole land of Basrah was smeared with the blood of those killed, and the door of disunity was opened for good. (Sharh, Ibn Abi'l-Hadid, vol. 9, pp. 190-200).

Sermon 157: Praise be to Allah who made praise the Key…

Urging people towards Piety (taqwa)

ومن خطبة له (عليه السلام)

يحثّ الناس على التقوى

Praise be to Allah who made praise the Key for His remembrance, a means for increase of His bounty and a guide for His Attributes and Dignity.

الْحَمْدُ للهِ الَّذِي جَعَلَ الْحَمْدَ مِفْتَاحاً لِذِكْرِهِ، وَسَبَباً لِلْمَزِيدِ مِنْ فَضْلِهِ، وَدَلِيلاً عَلَى آلاَئِهِ وَعَظَمَتِهِ

O creatures of Allah! Time will deal with the survivors just as it dealt with those gone by. The time that has passed will not return and whatever there is in it will not stay for ever. Its later deeds are the same as the former ones. Its troubles try to excel one another. Its banners follow each other. It is as though you are attached to the last day which is driving you as rapidly as are driven the she camels which are dry for seven months. He who busies himself with things other than improvement of his own self becomes perplexed in darkness and entangled in ruination. His evil spirits immerse him deep in vices and make his bad actions appear handsome. Paradise is the end of those who are forward (in good acts) and Hell is the end of those who commit excesses.

عِبَادَ اللهِ، إِنَّ الدَّهْرَ يَجْرِي بِالْبَاقِينَ كَجَرْيِهِ بِالْمَاضِينَ، لاَ يَعُودُ مَا قَدْ وَلَّى مِنْهُ، وَلاَ يَبْقَى سَرْمَداً مَا فِيهِ. آخِرُ فَعَالِهِ كَأَوَّلِهِ، مُتَسَابِقَةٌ أُمُورُهُ، مُتَظَاهِرَةٌ أَعْلاَمُهُ. فَكَأَنَّكُمْ بَالسَّاعَةِ تَحْدُوكُمْ حَدْوَالزَّاجِرِ بِشَوْلِهِ، فَمَنْ شَغَلَ نَفْسَهُ بِغَيْرِ نَفْسِهِ تَحَيَّرَ فِي الظُّلُمَاتِ، وَارْتَبَكَ فِي الْهَلَكَاتِ، وَمَدَّتْ بِهِ شَيَاطِينُهُ فِي طُغْيَانِهِ، وَزَيَّنَتْ لَهُ سَيِّىءَ أَعْمَالِهِ، فَالْجَنَّةُ غَايَةُ السَّابِقِينَ، وَالنَّارُ غَايَةُ الْمُفَرِّطِينَ

Know, O creatures of Allah, that piety is a strong house of protection while impiety is a weak house which does not protect its people, and does not give security to him who takes refuge therein. Know that the sting of sins is cut by piety and the final aim is achieved by conviction of belief.

اعْلَمُوا عِبَادَ اللهِ، أَنَّ التَّقْوَى دَارُ حِصْن عَزِيز، وَالْفُجُورَ دَارُ حِصْن ذَلِيل، لاَ يَمْنَعُ أَهْلَهُ، وَلاَ يُحْرِزُمَنْ لَجَأَ إِلَيْهِ. أَلاَ وَبِالتَّقْوَى تُقْطَعُ حُمَةُ الْخَطَايَا، وَبِالْيَقِينِ تُدْرَكُ الْغَايَةُ الْقُصُوَى

O creatures of Allah! (Fear) Allah, (fear) Allah, in the matter of your own selves, which are the most beloved and dear to you, because Allah has clarified to you the way of truthfulness and lighted its paths. So (you may choose) either ever-present misfortune or eternal happiness. You should therefore provide in these mortal days for the eternal days. You have been informed of the provision, ordered to march and told to make haste in setting off. You are like staying riders who do not know when they would be ordered to march on. Beware, what will he, who has been created for the next world, do with this world? What will a person do with wealth which he would shortly be deprived of while only its ill effects and reckoning would be left behind for him?

عِبَادَ اللهِ، اللهَ اللهَ فِي أَعَزِّ الاْنْفُسِ عَلَيْكُم، وَأَحَبِّهَا إِلَيْكُمْ; فَإِنَّ اللهَ قَدْ أَوْضَحَ سَبِيلَ الْحَقِّ وَأَنَارَ طُرُقَهُ، فَشِقْوَةٌ لاَزِمَةٌ، أَوْ سَعَادَةٌ دَائِمَةٌ! فَتَزَوَّدُوا فِي أَيَّامِ الْفَنَاءِ لاَيَّامِ الْبَقَاءِ. قَدْ دُلِلْتُمْ عَلَى الزَّادِ، وَأُمِرْتُمْ بَالظَّعْنِ، وَحُثِثْتُمْ عَلَى الْمَسِيرِ، فَإِنَّمَا أَنْتُمْ كَرَكْب وُقُوف، لاَ يَدْرُونَ مَتَى يُؤْمَرُونَ بَالسَّيْرِ، أَلاَ فَمَا يَصْنَعُ بِالدُّنْيَا مَنْ خُلِقَ لِلاخِرَةِ! وَمَا يَصْنَعُ بِالْمَالِ مَنْ عَمَّا قَلِيل يُسْلَبُهُ، وَتَبْقَى عَلَيْهِ تَبِعَتُهُ وَحِسَابُهُ !

O creatures of Allah! The good which Allah has promised should not be abandoned and the evil from which He has refrained should not be coveted. O creatures of Allah! Fear the day when actions will be reckoned; there will be much quaking and even children will get old.

عِبَادَ اللهِ، إِنَّهُ لَيْسَ لِمَا وَعَدَ اللهُ مِنَ الْخَيْرِ مَتْرَكٌ، وَلاَ فِيَما نَهَى عَنْهُ مِنَ الشَّرِّ مَرْغَبٌ. عِبَادَ اللهِ، احْذَرُوا يَوْماً تُفْحَصُ فِيهِ الاْعْمَالُ، وَيَكْثُرُ فِيهِ الزِّلْزَالُ، وَتَشِيبُ فِيهِ الاْطْفَالُ

Know, O creatures of Allah, that your own self is a guard over you; limbs are watchmen and truthful vigil-keepers who preserve (the record of) your actions and the numbers of your breaths. The gloom of the dark night cannot conceal you from them, nor can closed doors hide you from them. Surely tomorrow is close to today.

اعْلَمُوا، عِبَادَ اللهِ، أَنَّ عَلَيْكُمْ رَصَداً مِنْ أَنْفُسِكُمْ، وَعُيُوناً مِنْ جَوَارِحِكُمْ، وَحُفَّاظَ صِدْق يَحْفَظُونَ أَعْمَالَكُمْ، وَعَدَدَ أَنْفَاسِكُمْ، لاَ تَسْتُرُكُمْ مِنْهُمْ ظُلْمَةُ لَيْل دَاج، وَلاَ يُكِنُّكُمْ مِنْهُمْ بَابٌ ذُورِتَاج، وَإِنَّ غَداً مِنَ الْيَوْمِ قَرِيبٌ

Today will depart with all that it has and tomorrow will come in its wake. It is as though every one of you has reached that place on earth where he would be alone, namely the location of his grave. So, what to say of the lonely house, the solitary place of staying and the solitary exile. It is as though the cry (of the Horn) has reached you, the Hour has overtaken you and you have come out (of your graves) for the passing of judgement. (The curtains of) falsehood have been removed from you and your excuses have become weak. The truth about you has been proved. All your matters have proceeded to their consequences. Therefore. you should (now) take counsel from examples, learn lessons from vicissitudes and take advantage of the warners.

يَذْهَبُ الْيَوْمُ بِمَا فِيهِ، وَيَجِيءُ الْغَدُ لاَ حِقاً بِهِ، فَكَأَنَّ كُلَّ امْرِىء مِنْكُمْ قَدْ بَلَغَ مِنَ الاْرْضِ مَنْزِلَ وَحْدَتِهِ، وَمَخَطَّ حُفْرَتِهِ، فَيَالَهُ مِنْ بَيْتِ وَحْدَة، وَمَنْزِلِ وَحْشَة، وَمُفْرَدِ غُرْبَة! وَكَأَنَّ الصَّيْحَةَ قَدْ أَتَتْكُمْ، وَالسَّاعَةَ قَدْ غَشِيَتْكُمْ، وَبَرَزْتُمْ لَفَصْلِ الْقَضَاءِ، قَدْ زَاحَتْ عَنْكُمُ الاْبَاطِيلُ، وَاضْمَحَلَّتْ عَنْكُمُ الْعِلَلُ، وَاسْتَحَقَّتْ بِكُمُ الْحَقَائِقُ، وَصَدَرَتْ بِكُمُ الاْمُورُ مَصَادِرَهَا، فَاتَّعِظُوا بِالْعِبَرِ، وَاعْتَبِرُوا بَالْغِيَرِ، وَانْتَفِعُوا بِالنُّذُرِ

Alternative Sources for Sermon 157

(1) Ibn al-'Athir, al-Nihayah, II,510 (sh.w.l);

(2) al-'Amidi, Ghurar, 97;

(3) al-Wasiti, `Uyun al-hikam, see Bihar, vol. XVII,113 .

Sermon 158: Allah deputed the Prophet (S) at a time...

About the Holy Prophet and the Holy Qur'an

ومن خطبة له (عليه السلام)

ينبّه فيها على فضل الرسول الاعظم، وفضل القرآن، ثم حال دولة بني أميّة

Allah deputed the Prophet (S) at a time when there had been no prophets for some time. People had been in slumber for a long time and the twist of the rope had loosened. The Prophet came with (a Book containing) testification to what (books) were already there and also with a light to be followed. It is the Qur'an. If you ask it to speak it won't do so; but I will tell you about it. Know that it contains knowledge of what is to come about, stories of the past, cure for your ills and regulation for whatever faces you.

أَرْسَلَهُ عَلَى حِينِ فَتْرَة مِنَ الرُّسُلِ، وَطُولِ هَجْعَة مِنَ الاْمَمِ، وَانْتِقَاض مِنَ الْمُبْرَمِ، فَجَاءَهُمْ بِتَصْدِيقِ الَّذِي بَيْنَ يَدَيْهِ، وَالنُّورِ الْمُقْتَدَى بِهِ. ذلِكَ الْقُرْآنُ فَاسْتَنْطِقُوهُ، وَلَنْ يَنْطِقَ، وَلَكِنْ أُخْبِرُكُمْ عَنْهُ: أَلاَ إِنَّ فِيهِ عِلْمَ مَا يَأْتي، وَالْحَدِيثَ عَنِ الْمَاضِي، وَدَوَاءَ دَائِكُمْ، وَنَظْمَ مَا بَيْنَكُمْ

A part of the same sermon about the autocracy of the Umayyads

منها: في دولة بنى أمية

At that time there will remain no house or tent but oppressors would inflict it with grief and inject sickness in it. On that day no one in the sky will listen to their excuse and no one on the earth will come to their help. You selected for the governance (caliphate) one who is not fit for it, and you raised him to a position which was not meant for him. Shortly Allah will take revenge from every one who has oppressed, food for food and drink for drink, namely (they will be given) colocynth for eating, myrrh and aloes for drinking, and fear for an inner and the sword for an outer covering.

فَعِنْدَ ذلِكَ لاَ يَبْقَى بَيْتُ مَدَر وَلاَ وَبَر إِلاَّ وَأَدْخَلَهُ الظَّلَمَةُ تَرْحَةً، وَأَوْلَجُوا فِيهِ نِقْمَةً، فَيَوْمَئِذ لاَ يَبْقَى لَهُمْ فِي السَّماءِ عَاذِرٌ، وَلاَ فِي الاْرْضِ نَاصِرٌ. أَصْفَيْتُمْ بِالاْمْرِ غَيْرَ أَهْلِهِ، وَأَوْرَدْتُمُوهُ غَيْرَ مَوْرِدِهِ، وَسَيَنْتَقِمُ اللهُ مِمَّنْ ظَلَمَ، مَأْكَلاً بِمَأْكَل، وَمَشْرَباً بِمَشْرَب، مِنْ مَطَاعِمِ الْعَلْقَمِ، وَمَشَارِبِ الصَّبِرِوَالْمَقِرِ، وَلِبَاسِ شِعَارِ الْخَوْفِ، وَدِثَارِ السَّيْفِ

They are nothing but carrier-beasts laden with sins and camels laden with evil deeds. I swear and again swear that the Umayyads will have to spit out the caliphate as phlegm is spat and thereafter they will never taste it nor relish its flavour so long as day and night rotate.

وَإِنَّمَا هُمْ مَطَايَا الْخَطِيئَاتِ وَزَوَامِلُ الاْثَامِ. فَأُقْسِمُ، ثُمَّ أُقْسِمُ، لَتَنَخَّمَنَّهَا أُمَيَّةُ مِنْ بَعْدِي كَمَا تُلْفَظُ النُّخَامَةُ، ثُمَّ لاَ تَذُوقُهَا وَلاَ تَطْعَمُ بِطَعْمِهَا أَبَداً مَا كَرَّ الْجَدِيدَانِ

Alternative Sources for Sermon 158

(1) Ibn al-'Athir, al-Nihayah, (`a.dh.r, m.q.r and n.kh.m) I, 46, III,198 , IV,347 , V, 34;

(2) al-Kulayni, Rawdah, 62;

(3) al-Mufid, al-'Irshad,173 .

Sermon 159: I lived as a good neighbour to you…

Good behaviour with his subjects and ignoring their faults

ومن خطبة له (عليه السلام)

يبيّن فيها حسن معاملته لرعيّته

I lived as a good neighbour to you and tried my best to look after you, and I freed you from the snare of humbleness and the fetters of oppression through my gratefulness for the little good (from your side) and closed my eyes to your many misdeeds which my eyes had observed and my body had witnessed.

وَلَقَدْ أَحْسَنْتُ جِوَارَكُمْ، وَأَحَطْتُ بِجُهْدِي مِنْ وَرَائِكُمْ، وَأَعْتَقْتُكُمْ مِنْ رَبَقِ الذُّلِّ، وَحَلَقِ الضَّيْمِ، شُكْراً مِنِّي لِلْبِرِّ الْقَلِيلِ، وَإِطْرَاقاً عَمَّا أَدْرَكَهُ الْبَصَرُ، وَشَهِدَهُ الْبَدَنُ، مِنَ الْمُنْكَرِ الْكَثِيرِ

Alternative Sources for Sermon 159

No sources mentioned.