Sermon 198: Allah knows the cries of the beasts in the forest...

Allah's attribute of Omniscience

ومن خطبة له (عليه السلام (

ينبّه على إحاطة علم الله بالجزئيات، ثمّ يحث على التقوى، ويبيّن فضل الاسلام والقرآن

Allah knows the cries of the beasts in the forest, the sins of the people in seclusion, the movements of the fishes in the deep seas and the rising of the water by tempestuous winds. I stand witness that Muhammad is the choice of Allah, the conveyor of His revelation and the messenger of His mercy.

يَعْلَمُ عَجِيجَ الْوُحُوشِ فِي الْفَلَوَاتِ، وَمَعاصِيَ الْعِبَادِ فِي الْخَلَوَاتِ، وَاخْتِلاَفَ النِّينَانِ فِي الْبِحَارِ الْغَامِرَاتِ، وَتَلاَطُمَ الْمَاءِ بِالرِّيَاحِ الْعَاصِفَاتِ. وَأَشْهَدُ أَنَّ مُحَمَّداً نَجِيبُ اللهِ، وَسَفِيرُ وَحْيِهِ، وَرَسُولُ رَحْمَتِهِ

Advantages of fear of Allah

الوصية بالتقوى

Now then, I advise you to fear Allah, Who created you for the first time; towards Him is your return, with Him lies the success of your aims, at Him terminate (all) your desires, towards Him runs your path of right and He is the aim of your fears (for seeking protection). Certainly, fear of Allah is the medicine for the sickness of your hearts, sight for the blindness of your spirits, the cure for the ailments of your bodies, the rectifier of the evils of your breasts, the purifier of the pollution of your minds, the light of the darkness of your eyes, the consolation for the fear of your heart and the brightness for the gloom of your ignorance.

أَمَّا بَعْدُ، فَإِنَّي أُوصِيكُمْ بِتَقْوَى اللهِ الَّذِي ابْتَدَأَ خَلْقَكُمْ، وَإِلَيْهِ يَكُونُ مَعَادُكُمْ، وَبِهِ نَجَاحُ طَلِبَتِكُمْ، وَإِلَيْهِ مُنْتَهْى رَغْبَتِكُمْ، وَنَحْوَهُ قَصْدُ سَبِيلِكُمْ، وَإِلَيْهِ مَرَامِي مَفْزَعِكُمْ، فَإِنَّ تَقْوَى اللهِ دَوَاءُ دَاءِ قُلُوبِكُمْ، وَبَصَرُ عَمَى أَفِئِدَتِكُمْ، وَشِفَاءُ مَرَضِ أَجْسَادِكُمْ، وَصَلاَحُ فَسَادِ صُدُورِكُمْ، وَطُهُورُ دَنَسِ أَنْفُسِكُمْ، وَجِلاَءُ عَشَا أَبْصَارِكُمْ، وَأَمْنُ فَزَعِ جَأْشِكُمْ، وَضِيَاءُ سَوَادِ ظُلْمَتِكُمْ

Therefore, make obedience to Allah the way of your life and not only your outside covering, make it your inner habit instead of only outer routine, subtle enough to enter through your ribs (up to the heart), the guide for all your affairs, the watering place for your getting down (on the Day of Judgement), the interceder for the achievement of your aims, asylum for the day of your fear, the lamp of the interior of your graves, company for your long loneliness, and deliverance from the troubles of your abodes. Certainly, obedience to Allah is a protection against encircling calamities. expected dangers and the flames of burning fires.

فَاجْعَلُوا طَاعَةَ اللهِ شِعَاراً دُونَ دِثَارِكُمْ، وَدَخِيلاً دُونَ شِعَارِكُمْ، وَلَطِيفاً بَيْنَ أَضْلاَعِكُمْ، وَأَمِيراً فَوْقَ أُمُورِكُمْ، وَمَنْهَلاً لِحِينِ ورْدِكُم، وَشَفِيعاً لِدَرَكِ طَلِبَتِكُمْ، وَجُنَّةً لِيَوْمِ فَزَعِكُمْ، وَمَصَابِيحَ لِبُطُونِ قُبُورِكُمْ، وَسَكَناً لِطُولِ وَحْشَتِكُمْ، وَنَفَساً لِكَرْبِ مَوَاطِنِكُمْ، فَإِنَّ طَاعَةَ اللهِ حِرْزٌ مِنْ مَتَالِفَ مُكْتَنِفَة، وَمَخَاوِفَ مُتَوَقَّعَة، وَأُوَارِ نِيرَان مُوقَدَة

Therefore, whoever entertains fear of Allah, troubles remain away from him after having been near, affairs become sweet after their bitterness, waves (of troubles) recede from him after having crowded over him, difficulties become easy for him after occurring, generosity rains fast over him after there had been famine, mercy bends over him after it had been loath, the favours (of Allah) spring forth on him after they had been dried, and blessing descends over him in showers after being scanty. So, fear Allah Who benefits you with His good advice, preaches to you through His Messenger, and obliges you with His favours. Devote yourselves to His worship, and acquit yourselves of the obligation of obeying Him.

فَمَنْ أَخَذَ بِالتَّقْوَى عَزَبَتْ عَنْهُ الشَّدَائِدُ بَعْدَ دُنُوِّهَا، وَاحْلَوْلَتْ لَهُ الاْمُورُ بَعْدَ مَرَارَتِهَا، وَانْفَرَجَتْ عَنْهُ الاْمْوَاجُ بَعْدَ تَرَاكُمِهَا، وَأَسْهَلَتْ لَهُ الصِّعَابُ بَعْدَ إِنْصَابِهَا، وَهَطَلَتْ عَلَيْهِ الْكَرَامَةُ بَعْدَ قُحُوطِهَا، وَتَحَدَّبَتْ عَلَيْهِ الرَّحْمَةُ بَعْدَ نُفُورِهَا، وَتَفَجَّرَتْ عَلَيْهِ النِّعَمُ بَعْدَ نُضُوبِهَا، وَوَبَلَتْ عَلَيْهِ الْبَرَكَةُ بَعْدَ إِرْذَاذِهَا. فَاتَّقُوا اللهَ الَّذِي نَفَعَكُمْ بَمَوْعِظَتِهِ، وَوَعَظَكُمْ بِرِ سَالَتِهِ، وَامْتَنَّ عَلَيْكُمْ بِنِعْمَتِهِ، فَعَبِّدُوا أَنْفُسَكُمْ لِعِبَادَتِهِ، وَاخْرُجُوا إِلَيْهِ مِنْ حَقِّ طَاعَتِهِ

About Islam

فضل الاسلام

This Islam is the religion which Allah has chosen for Himself, developed it before His eyes, preferred it as the best among His creations, established its pillars on His love. He has disgraced other religions by giving honour to it. He has humiliated all communities before its sublimity; He has humbled its enemies with His kindness and made its opponents lonely by according it His support. He has smashed the pillars of misguidance with its columns. He has quenched the thirst of the thirsty from its cisterns, and filled the cisterns through those who draw its water.

ثُمَّ إِنَّ هذَا الاْسْلاَمَ دِينُ اللهِ الَّذِي اصْطَفَاهُ لِنَفْسهِ، وَاصْطَنَعَهُ عَلى عَيْنِهِ، وَأَصْفَاهُ خِيْرَةَ خَلْقِهِ، وَأَقَامَ دَعَائِمَهُ عَلَى مَحَبَّتِهِ، أَذَلَّ الاْدْيَانَ بِعِزّه، وَوَضَعَ الْمِلَلَ بِرَفْعِهِ، وَأَهَانَ أَعْدَاءَهُ بِكَرَامَتِهِ، وَخَذَلَ مُحَادِّيهِ بِنَصْرِهِ، وَهَدَمَ أَرْكَانَ الضَّلاَلَةِ بِرُكْنِهِ، وَسَقَى مَنْ عَطِشَ مِنْ حِيَاضِهِ، وَأَتْأَقَ الْحِيَاضَ بِمَوَاتِحِهِ

He made Islam such that its constituent parts cannot break, its links cannot separate, its construction cannot fall, its columns cannot decay, its plant cannot be uprooted, its time does not end, its laws do not expire, its twigs cannot be cut, its parts do not become narrow, its ease does not change into difficulty, its clarity is not affected by gloom, its straightness does not acquire curvature, its wood has no crookedness, its vast paths have no narrowness, its lamp knows no putting off and its sweetness has no bitterness.

ثُمَّ جَعَلَهُ لاَ انْفِصَامَ لِعُرْوَتِهِ، وَلاَ فَكَّ لِحَلْقَتِهِ، وَلاَ انْهِدَامَ لاِسَاسِهِ، وَلاَ زَوَالَ لِدَعَائِمِهِ، وَلاَ انْقِلاَعَ لِشَجَرَتِهِ، وَلاَ انْقِطَاعَ لِمُدَّتِهِ، وَلاَ عَفَاءَ لِشَرَائِعِهِ، وَلاَ جَذَّ لِفُرُوعِهِ، وَلاَ ضَنْكَ لِطُرُقِهِ، و َلاَ وُعُوثَةَ لِسُهُولَتِهِ، و َلاَ سَوَادَ لِوَضَحِهِ، وَلاَ عِوَجَ لاِنْتِصَابِهِ، وَلاَ عَصَلَ فِي عُودِهِ، وَلاَ وَعَثَ لِفَجَّهِ، وَلاَ انْطِفَاءَ لِمَصَابِيحِهِ، وَلاَ مَرَارَةَ لِحَلاَوَتِهِ

It consists of columns whose bases Allah has fixed in truthfulness and whose foundation He has strengthened, and of sources whose streams are ever full of water and of lamps, whose flames are full of light, and of beacons with whose help travellers get guidance, and of signs through which a way is found to its highways and of watering places which provide water to those who come to them. Allah has placed in Islam the height of His pleasure, the pinnacle of His pillars and the prominence of His obedience. Before Allah, therefore, its columns are strong, its construction is lofty, its proofs are bright, its fires are aflame, its authority is strong, its beacons are high and its destruction is difficult. You should therefore honour it, follow it, fulfil its obligations and accord the position due to it.

فَهُوَ دَعَائِمُ أَسَاخَ فِي الْحَقِّ أَسْنَاخَهَا، وَثَبَّتَ لَهَا آسَاسَهَا، وَيَنَابِيعُ غَزُرَتْ عُيُونُهَا، وَمَصَابِيحُ شَبَّتْ نِيرَانُهَا، وَمَنَارٌ اقْتَدَى بِهَا سُفَّارُهَا، وَأَعلاَمٌ قُصِدَ بِهَا فِجَاجُهَا، وَمَنَاهِلُ رَوِيَ بِهَا وُرَّادُهَا. اللهُ فِيهِ مُنْتَهَى رِضْوَانِهِ، وَذِرْوَةَ دَعَائِمِهِ، وَسَنَامَ طَاعَتِهِ، فَهُوَ عِنْدَ اللهِ وَثِيقُ الاْرْكَانِ، رَفِيعُ الْبُنْيَانِ، مُنِيرُ الْبُرْهَانِ، مُضِيءُ النِّيرَانِ، عَزِيرُ السُّلْطَانِ، مُشْرِفُ الْمَنَار، مُعْوِذُ الْمَثَارِ. فَشَرِّفُوهُ وَاتَّبِعُوهُ، وَأَدُّوا إِلَيْهِ حَقَّهُ، وَضَعُوهُ مَوَاضِعَهُ

About the Holy Prophet

الرسول الاعظم (صلى الله عليه وآله)

Then, Allah, the Glorified, deputed Muhammad - the peace and blessing of Allah be upon him and his descendants - with truth at a time when the destruction of the world was near and the next life was at hand, when its brightness was turning into gloom after shining, it had become troublesome for its inhabitants, its surface had become rough, and its decay had approached near. This was during the exhaustion of its life at the approach of signs (of its decay), the ruin of its inhabitants, the breaking of its links, the dispersal of its affairs, the decay of its signs, the divulging of its secret matters and the shortening of its length. Allah made him responsible for conveying His message and (a means of) honour for his people, a period of bloom for the men of his days, a source of dignity for the supporters and an honour for his helpers.

ثُمَّ إِنَّ اللهِ سُبْحَانَهُ بَعَثَ مُحَمَّداً(صلى الله عليه وآله) بالْحَقِّ حِينَ دَنَا مِنَ الدُّنْيَا الانْقِطَاعُ، وَأَقْبَلَ مِنَ الاْخِرَةِ الاْطِّلاَعُ، وَأَظْلَمَتْ بَهْجَتُهَا بَعْدَ إِشْرَاق، وَقَامَتْ بِأَهْلِهَا عَلَى سَاق، وَخَشُنَ مِنْهَا مِهَادٌ، وَأَزِفَ مِنْهَا قِيَادٌ، فِي انْقِطَاع مِنْ مُدَّتِهَا، وَاقْتِرَاب مِنْ أَشْرَاطِهَا، وَتَصَرُّم مِنْ أَهْلِهَا، وَانْفِصَام مِنْ حَلْقَتِهَا، وَانْتِشَار مِنْ سَبَبِهَا، وَعَفَاء مِنْ أَعْلاَمِهَا، وَتَكَشُّف مِنْ عَوْرَاتِها، وَقِصَر مِنْ طُولِهَا. جَلَعَهُ اللهُ تعالى بَلاَغاً لِرِسَالَتِهِ، وَكَرَامَةً لاِمَّتِهِ، وَرَبِيعاً لاِهْلِ زَمَانِهِ، وَرِفْعَةً لاِعْوَانِهِ، وَشَرَفاً لاِنْصَارِهِ

About the Holy Qur'an

القرآن الكريم

Then, Allah sent to him the Book as a light whose flames cannot be extinguished, a lamp whose gleam does not die, a sea whose depth cannot be sounded, a way whose direction does not mislead, a ray whose light does not darken, a separator (of good from evil) whose arguments do not weaken, a clarifier whose foundations cannot be dismantled, a cure which leaves no apprehension for disease, an honour whose supporters are not defeated, and a truth whose helpers are not abandoned.

Therefore, it is the mine of belief and its centre, the source of knowledge and its oceans, the plantation of justice and its pools, the foundation stone of Islam and its construction, the valleys of truth and its plains, an ocean which those who draw water cannot empty, springs which those who draw water cannot dry up, a watering place which those who come to take water cannot exhaust, a staging place in moving towards which travellers do not get lost, signs which no wayfarer fails to see and a highland which those who approach it cannot surpass it.

ثُمَّ أَنْزَلَ عَلَيْهِ الْكِتَابَ نُوراً لاَ تُطْفَأُ مَصَابِيحُهُ، وَسِرَاجاً لاَ يَخْبُو تَوَقُّدُهُ، وَبَحْراً لاَ يُدْرَكُ قَعْرُهُ، وَمِنْهَاجاً لاَ يُضِلُّ نَهْجُهُ، وَشُعَاعاً لاَ يُظْلِمُ ضَوْؤُهُ، وَفُرْقَاناً لاَ يُخْمَدُ بُرْهَانُهُ، وَتِبْيَاناً لاَ تُهْدَمُ أَرْكَانُهُ، وَشِفَاءً لاَ تُخْشَى أَسْقَامُهُ، وَعِزّاً لاَ تُهْزَمُ أَنْصَارُهُ، وَحَقّاً لاَ تُخْذَلُ أَعْوَانُهُ. فَهُوَ مَعْدِنُ الاْيمَانِ وَبُحْبُوحَتُهُ، وَيَنَابِيعُ الْعِلْمِ وَبُحُورُهُ، وَرِيَاضُ الْعَدْلِ وَغُدْرَانُهُ، وَأَثَافِيُّ الاْسْلاَمِ وَبُنْيَانُهُ، وَأَوْدِيَةُ الْحَقِّ وَغِيطَانُهُ. وَبَحْرٌ لاَ يَنْزِفُهُ الْمُسْتَنْزِفُونَ، وَعُيُونٌ لاَ يُنضِبُهَا الْمَاتِحُونَ، وَمَنَاهِلُ لاَ يَغِيضُهَا الْوَارِدُونَ، وَمَنَازِلُ لاَ يَضِلُّ نَهْجَهَا الْمُسَافِرُونَ، وَأَعْلاَمٌ لاَ يَعْمَى عَنْهَا السَّائِرُونَ، وَآكَامٌ لاَ يَجُوزُ عنْهَا الْقَاصِدُونَ

Allah has made it a quencher of the thirst of the learned, a bloom for the hearts of religious jurists, a highway for the ways of the righteous, a cure after which there is no ailment, an effulgence with which there is no darkness, a rope whose grip is strong, a stronghold whose top is invulnerable, an honour for him who loves it, a peace for him who enters it, a guidance for him who follows it, an excuse for him who adopts it, an argument for him who argues with it, a witness for him who quarrels with it, a success for him who argues with it, a carrier of burden for him who seeks the way, a shield for him who arms himself (against misguidance), a knowledge for him who listens carefully, worthy story for him who relates it and a final verdict of him who passes judgements.

جَعَلَهُ اللهُ رِيّاً لِعَطَشِ الْعُلَمَاءِ، وَرَبِيعاً لِقُلُوبِ الْفُقَهَاءِ، وَمَحَاجَّ لِطُرُقِ الصُّلَحَاءِ، وَدَوَاءً لَيْسَ بَعْدَهُ دَاءٌ، وَنُوراً لَيْسَ مَعَهُ ظُلْمَةٌ، وَحَبْلاً وَثِيقاً عُرْوَتُهُ، وَمَعْقِلاً مَنِيعاً ذِرْوَتُهُ، وَعِزّاً لِمَنْ تَوَلاَّهُ، وَسِلْماً لِمَنْ دَخَلَهُ، وَهُدىً لِمَنِ ائْتَمَّ بِهِ، وَعُذْراً لِمَنِ انْتَحَلَهُ، وَبُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ، وَشَاهِداً لِمَنْ خَاصَمَ بِهِ، وَفَلْجاً لِمَنْ حَاجَّ بِهِ، وَحَامِلاً لِمَنْ حَمَلَهُ، وَمَطِيَّةً لِمَنْ أَعْمَلَهُ، وَآيَةً لِمَنْ تَوَسَّمَ، وَجُنَّةً لِمَنِ اسْتَلاْمَ، وَعِلْماً لِمَنْ وَعَى، وَحَدِيثاً لِمَنْ رَوَى، وَحُكْماً لِمَنْ قَضَى

Alternative Sources for Sermon 198

(1) Al-Harrani, Tuhaf,126 ;

(2) al-Kulayni, Usul al-Kafi, II, 49;

(3) al-Qali, al-'Amali,171 ;

(4) Abu Talib al-Makki, Qut, I,382 ;

(5) Abu Nu`aym, Hilyah, I, 74, 75;

(6) al-Saduq, al-Khisal, I,108 .

Sermon 199: Pledge yourself with prayer and remain steady on it…

Containing advice given by Amir al-mu'minin to his companions

ومن كلام له (عليه السلام)

كان يوصي به أصحابه

About Prayer

Pledge yourself with prayer and remain steady on it; offer prayer as much as possible and seek nearness (of Allah) through it, because it is, (imposed) upon the believers as (a) timed ordinance (Qur'an 4:103). Have you not heard the reply of the people of Hell when they were asked:

What hath brought you into the hell? They shall say: We were not of those who offered the regular prayers (to Allah)! (Qur'an, 74:42-43).

Certainly, prayer drops out sins like the dropping of leaves (of trees), and removes them as ropes are removed from the necks of cattle. The Messenger of Allah - the peace and blessing of Allah he upon him and his descendants - likened it to a hot bath situated at the door of a person who bathes in it five times a day. Will then any dirt remain on him?

تَعَاهَدُوا أَمْرَ الصَّلاَةِ، وَحَافِظُوا عَلَيْهَا، وَاسْتَكْثِرُوا مِنْهَا، وَتَقَرَّبُوا بِهَا، فَإِنَّهَا (كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَاباً مَوْقُوتاً). أَلاَ تَسْمَعُونَ إِلَى جَوَابِ أَهْلِ النَّارِ حِينَ سُئِلُوا: (مَا سَلَكَكُمْ فِي سَقَرَ * قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ). وَإِنَّهَا لَتَحُتُّ الذُّنُوبَ حَتَّ الْوَرَقِ، وَتُطْلِقُهَا إِطْلاَقَ الرِّبَق، وَشَبَّهَهَا رَسُولُ اللهِ (صلى الله عليه وآله) بِالْحَمَّة تَكُونُ عَلَى بَابِ الرَّجُلِ، فَهُوَ يَغْتَسِلُ مِنْهَا فِي الْيَوْمِ وَاللَّيْلَةِ خَمْسَ مَرّات، فَمَا عَسَى أَنْ يَبْقَى عَلَيْهِ مِنَ الدَّرَنِ؟

Its obligation is recognised by those believers whom neither the adornment of property nor the coolness of the eyes produced by children can turn away from it. Allah, the Glorified, says:

Men whom neither merchandise nor any sale diverteth from the remembrance of Allah and constancy in prayer and paying the poor-rate; (Qur'an. 24:37)

Even after receiving assurance of Paradise, the Messenger of Allah - peace and blessing of Allah be upon him and his descendants - used to exert himself for prayers because of Allah, the Glorified's command.

And enjoin prayer on thy followers, and adhere thou steadily unto it, (Qur'an, 20:132).

Then the Holy Prophet used to enjoin his followers to prayer and exert himself for it.

وَقَدْ عَرَفَ حَقَّهَا رِجَالٌ مِنَ الْمُؤْمِنِينَ الَّذِينَ لاَ تَشْغَلُهُمْ عنْهَا زِينَةُ مَتَاع، وَلاَ قُرَّةُ عَيْن مِنْ وَلَد وَلاَ مَال، يَقُولُ اللهُ سُبْحَانَهُ: (رِجَالٌ لاَ تُلْهِيهِمْ تِجَارَةٌ وَلاَ بَيْعٌ عَنْ ذِكْرِ اللهِ وَإِقَامِ الصَّلاَةِ وَإِيتَاءِ الزَّكَاةِ) وَكَانَ رَسُولُ اللهِ (صلى الله عليه وآله) نَصِباً بِالصَّلاَةِ بَعْدَ التَّبْشِيرِ لَهُ بِالْجَنَّةِ، لِقَوْلِ اللهِ سُبْحَانَهُ: (وَأْمُرْ أَهْلَكَ بِالصَّلاَةِ وَاصْطَبِرْ عَلَيْهَا)، فَكَانَ يَأُمُرُ بِهَا أَهْلَهُ وَيَصْبِرُ عَلَيْهَا نَفْسَهُ

About the Islamic Tax (zakat)

الزكاة

Then, Islamic tax has been laid down along with prayer as a sacrifice (to be offered) by the people of Islam. Whoever pays it by way of purifying his spirit, it serves as a purifier for him and a protection and shield against fire (of Hell). No one therefore (who pays it) should feel attached to it afterwards, nor should feel grieved over it. Whoever pays it without the intention of purifying his heart expects through it more than its due. He is certainly ignorant of the sunnah, he is allowed no reward for it, his action goes to waste and his repentance is excessive.

ثُمَّ إِنَّ الزَّكَاةَ جُعِلَتْ مَعَ الصَّلاَةِ قُرْبَاناً لاِهْلِ الاْسْلاَمِ، فَمَنْ أَعْطَاهَا طَيِّبَ النَّفْسِ بِهَا، فإِنَّهَا تُجْعَلُ لَهُ كَفَّارَةً، وَمِنَ النَّارِ حِجَازاً وَوِقَايَةً، فَلاَ يُتْبِعَنَّهَا أَحَدٌ نَفْسَهُ، وَلاَ يُكْثِرَنَّ عَلَيْهَا لَهَفـَهُ، فإِنَّ مَنْ أَعْطَاهَا غَيْرَ طَيِّبِ النَّفْسِ بِهَا، يَرْجُو بِهَا مَا هُوَ أَفْضَلُ مِنْهَا، فَهُوَ جَاهِلٌ بِالسُّنَّةِ، مَغْبُونُ الاْجْرِ، ضَالُّ الْعَمَلِ، طَوِيلُ النَّدَمِ

Fulfilment of Trust

الامانة

Then, as regards fulfilment of trust, whoever does not pay attention to it will be disappointed. It was placed before the strong skies, vast earths and high mountains but none of them was found to be stronger. vaster, or higher than it. If anything could be unapproachable because of height, vastness, power or strength they would have been unapproachable, but they felt afraid of the evil consequences (of failure in fulfilling a trust) and noticed what a weaker being did not realise it, and this was man.

. . Verily he was (proved) unjust, ignorant. (Qur'an, 33:72)

ثُمَّ أَدَاءَ الاْمَانَةِ، فَقَدْ خَابَ مَنْ لَيْسَ مِنْ أَهْلِهَا، إِنَّهَا عُرِضَتْ عَلَى السَّماوَاتِ الْمَبْنِيَّةِ، وَالاْرَضِينَ الْمَدْحُوَّةِ، وَالْجِبَالِ ذَاتِ الطُّولِ الْمَنْصُوبَةِ، فَلاَ أَطْوَلَ وَلاَ أَعْرَضَ، وَلاَ أَعْلَى وَلاَ أَعْظَمَ مِنْهَا، وَلَوِ امْتَنَعَ شَيْءٌ بِطُول أَوْ عَرْض أَوْ قُوَّة أَوْ عِزٍّ لاَمْتَنَعْنَ، وَلكِنْ أَشْفَقْنَ مِنَ الْعُقُوبَةِ، وَعَقَلْنَ مَا جَهِلَ مَنْ هُوَ أَضْعَفُ مِنْهُنَّ، وَهُوَ الاْنْسَانُ، (إِنَّهُ كَانَ ظَلُوماً جَهُولاً)

علم الله تعالى

Surely, Allah, the Glorified, the Sublime, nothing is hidden from Him of whatever people do in their nights or days. He knows all the details, and His knowledge covers them. Your limbs are a witness, the organs of your body constitute an army (against yourself), your inner self serves Him as eyes (to watch your sins), and your loneliness is open to Him.

إِنَّ اللهَ سُبْحَانَهُ لاَ يَخْفَى عَلَيْهِ مَا الْعِبَادُ مُقْتَرِفُونَ فِي لَيْلِهِمْ وَنَهَارِهِمْ، لَطُفَ بِهِ خُبْراً، وَأَحَاطَ بِهِ عِلْماً، أَعْضَاؤُكُمْ شُهُودُهُ، وَجَوَارِحُكُمْ جُنُودُهُ، وَضَمائِرُكُمْ عُيُونُهُ، وَخَلَوَاتُكُمْ عِيَانُهُ

Alternative Sources for Sermon 199

(1) Al-Kulayni, al-Kafi, V, kitab al-jihad, 36.

Sermon 200: By Allah, Mu`awiyah is not more cunning than I am...

Treason and treachery of Mu`awiyah and the fate of those guilty of treason

ومن كلام له (عليه السلام)

في معاوية

By Allah,1 Mu`awiyah is not more cunning than I am, but he deceives and commits evil deeds. Had it not been for the reprehensibility of deceit, I would have been the most cunning of all men. But (the fact is that) every deceit is a sin and every sin is disobedience (of Allah), and every deceitful person will have a banner by which he will be recognised on the Day of Judgement. By Allah, I cannot be made forgetful by strategy, nor can I be overpowered by hardships.

وَاللهِ مَا مُعَاوِيَةُ بِأَدْهَى مِنِّي، وَلكِنَّهُ يَغْدِرُ وَيَفْجُرُ، وَلَوْلاَ كَرَاهِيَةُ الْغَدْرِ لَكُنْتُ مِنْ أَدْهَى النَّاسِ، وَلَكِنْ كُلُّ غَدْرَة فَجْرَةٌ، وَكُلُّ فَجْرَة كَفْرَةٌ، وَلِكُلِّ غَادِر لِوَاءٌ يُعْرَفُ بِهِ يَوْمَ الْقِيَامَةِ. وَاللهِ مَا أَسْتَغْفَلُ بالْمَكِيدَةِ، وَلاَ أُسْتَغْمَزُ بالشَّدِيدَةِ

Alternative Sources for Sermon 200

(1) Al-Kulayni, Usul al-Kafi, II,336 ,338 .

Notes

1. People who are ignorant of religion and ethics free from the shackles of religious law and unaware of the conception of punishment and reward find no paucity of excuses and means for the achievement of their objects. They can find ways of success at every stage; but when the dictates of humanity, or Islam, or the limitations imposed by ethics and religious law act as impediments, the chances of devising and finding means become narrow, and the possibility of action becomes restricted. Mu`awiyah's influence and control was the result of these devices and ways in following which he knew no impediment nor any obstacle of what is lawful or unlawful, nor did fear of the Day of Judgement prevent him from acting fearlessly. As al-`Allamah ar-Raghib al-Isfahani while taking account of his characters writes:

"His aim always was to achieve his object whether lawful or unlawful. He did not care for religion nor did he ever think of divine chastisement. Thus, in order to maintain his power he resorted to mis-statements and concoctions, practised all sorts of deceits and contrivances. When he saw that success was not possible without entangling Amir al-mu'minin in war he roused Talhah and az-Zubayr against him. When success could not be achieved by this means he instigated the Syrians and brought about the civil war of Siffin. And when his rebellious position had become known by the killing of `Ammar, he at once duped the people by saying that `Ali was responsible for killing him as he had brought him into the battlefield; and on another occasion he interpreted the words 'rebellious party' occurring in the saying of the Prophet to mean 'avenging party' intending to prove that `Ammar would be killed by the group that would seek revenge of `Uthman's blood, although the next portion of this saying namely 'he will call them towards Paradise while they will call him to Hell,' does not leave any scope for interpretation. When there was no hope of victory even by these cunning means, he contrived to raise the Qur'an on spears, although in his view neither the Qur'an nor its commandments carried any weight. If he had really aimed at a decision by the Qur'an, he should have put this demand before the commencement of the battle, and when it became known to him that the decision had been secured by `Amr ibn al-`As by deceiving Abu Musa al-Ash`ari, and that it did not have even a remote connection with the Qur'an, he should not have accepted it and should have punished `Amr ibn al-`As for this cunning, or at least should have warned and rebuked him. But on the contrary, his performance was much appreciated and in reward he was made the Governor of Egypt."

In contrast to this Amir al-mu'minin's conduct was a high specimen of religious law and ethics. He kept in view the requirements of truth and righteousness even in adverse circumstances and did not allow his chaste life to be tarnished by the views of deceit and contrivance. If he wished he could face cunning by cunning, and Mu`awiyah's shameful activities could have been answered by similar activities. For example, when he put a guard on the Euphrates and stopped the supply of its water (to Amir al-mu'minin's men), then the supply of water could have been cut from them also on the grounds that since they had occupied the Euphrates it was lawful to retaliate, and in this way they could be overpowered by weakening their fighting power. But Amir al-mu'minin could never tarnish his hands with such an inhuman act which was not permitted by any law or code of ethics, although common people regard such acts against the enemy as lawful and call this duplicity of character for achievement of success, a stroke of policy and administrative ability. But Amir al-mu'minin could never think of strengthening his power by fraud or duplicity of behaviour on any occasion. Thus when people advised him to retain the officers of the days of `Uthman in their position and to befriend Talhah and az-Zubayr by assigning them governorship of Kufah and Basrah, and make use of Mu`awiyah's ability in administration by giving him the government of Syria, Amir al-mu'minin rejected the advice and preferred the commandments of religious law over worldly expediency, and openly declared about Mu`awiyah as follows:

If I allow Mu`awiyah to retain what he already has I would be one "who taketh those who lead (people) astray, as helpers" (Qur'an, 18:51). Those who look at apparent successes do not care to find out by what means the success has been achieved. They support anyone whom they see succeeding by means of cunning ways and deceitful means and begin to regard him an administrator, intelligent, a politician, intellectually brilliant and so on, while he who does not deploy cunning and fraudulent methods owing to his adherence to Islamic commandments and divine instructions and prefers failure to success secured through wrong methods is regarded as ignorant of politics and weak in foresight. They do not feel it necessary to think what difficulties and impediments exist in the way of a person who adheres to principles and laws which prevent him from proceeding forward even after approaching near success."

Sermon 201: O people! Do not be desolate at the small number...

One should not be afraid of the scarcity of those who tread on the right path (a counsel to tread the clear path of guidance)

ومن كلام له (عليه السلام)

يعظ بسلوك الطريق الواضح

O people! Do not be desolate at the small number of those who follow the right path, because people throng only round the table (of this world) where the duration of satiety is short and its hunger is prolonged.

أَيُّهَا النَّاسُ، لاَ تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدَىُ لِقِلَّةِ أَهْلِهِ، فَإِنَّ النَّاسَ قَدِ اجْتَمَعُوا عَلَى مَائِدَة شِبَعُهَا قَصِيرٌ، وَجُوعُهَا طَوِيلٌ

O people, certainly, what gathers people together (in categories) is (their) agreement (to good or bad) and (their) disagreement, for only one individual killed the camel of Thamud1 but Allah held all of them in punishment because all of them consented to it. Thus, Allah, the Glorified. has said:

Then they hamstrung her, and turned (themselves) regretful. (Qur'an, 26:157).

Then their land declined by sinking (into the earth) as the spike of a plough pierces unploughed weak land. O people, he who treads the clear path (of guidance) reaches the spring of water, and whoever abandons it strays into waterless desert.

أَيُّهَا النَّاسُ، إِنَّمَا يَجْمَعُ النَّاسَ الرِّضِى وَالسُّخْطُ، وَإِنَّمَا عَقَرَ نَاقَةَ ثَمُودَ رَجُلٌ وَاحِدٌ فَعَمَّهُمُ اللهُ تَعَالَى بالْعَذَابِ لَمَّا عَمُّوهُ بالرِّضَى، فَقَالَ سُبْحَانَهُ: (فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ)، فَمَا كَانَ إِلاَّ أَنْ خَارَتْ أَرْضُهُمْ بِالْخَسْفَةِ خُوَارَالسِّكَّةِ الْـمُحْمَاةِ فِي الاْرْضِ الْخَوَّارَةِ. أَيُّهَا النَّاسُ، مَنْ سَلَكَ الطّرِيقَ الْوَاضِحَ وَرَدَ الْمَاءَ، وَمَنْ خَالَفَ وَقَعَ فِي التِيهِ !

Alternative Sources for Sermon 201

(1) Al-Barqi, al-Mahasin,208 ;

(2) al-Nu`mani, al-Ghaybah, 9;

(3) al-Mufid, al-'Irshad,300 ;

(4) al-Tabari, al-Mustarshid, 76;

(5) al-Bahrani, al-Burhan, IV,260 ;

(6) al-Majlisi, Bihar, II,266 .

Notes

1. Thamud, in ancient Arabia, a tribe or group of tribes, seems to have been prominent from about the 4th Century B.C. to the first half of the 7th Century A.D. Their place of stay and homeland was at a place lying on the way between the Hijaz and Syria called the Valley of al-Qura and bore this name because it consisted of several townships. Allah deputed for their guidance and directions the Prophet Salih who preached to them as Allah relates in his story:

And unto (the people of) Thamud (We did send) their brother Salih, he said: "O' my people! Worship ye Allah (alone). Ye have no god other than Him; indeed came unto you a clear proof from your Lord; this is the She-camel of Allah (which) unto you is a sign, so leave it (free) to pasture in Allah's earth and touch her not with any harm, or ye shall be seized with a painful chastisement. And remember when He made you successors after the (people) `Ad and settled you in the earth, ye build mansions on its plain and hew the mountains into dwellings. So remember ye the bounties of Allah, and see ye not evil in the earth, making mischief." Said the chiefs of those who were puffed up with pride among his people to those who were reckoned weak, to those who believed from among them; "Know ye that Salih is sent by his Lord?" Said they: "Verily, in what he hath been sent with, we are believers." Said those who were puffed up with pride; "Verily we, in that which ye believe are disbelievers." They hamstrung the She-camel and rebelled against the command of their Lord, and they said: "O' Salih! bring us what thou didst, threaten us with, if thou art of the apostles." Then seized them (unawares) the earthquake, so became they in their dwellings, motionless (dead). Then he turned away from them and said: "O' my people! Indeed I did deliver unto you the message of my Lord, and did admonish you, but ye love not the admonishers." (Qur'an, 7:73-79).

(The people of) Thamud belied the warners, and said they: "What! a single man, from among us! and we to follow him? Verily then we shall be astray and in distress. It is that (the duty of) reminding hath been bestowed on him (alone), of all the (people) among us? Nay! he is a great liar, an insolent one!" "Soon they shall know on the morrow, (as to) who is the liar, the insolent one! (O' Our Apostle Salih!) verily We are going to send the She-camel as a trial for them; so watch them and be patient. And (thou O' Salih!) make them aware (beforehand) that the water is (to be) divided between them; and every drinking share shall be witnessed (on it)." But they called their companions, then he pursued (her) and hamstrung (her). How (great) was My chastisement and My warning? Verily sent We upon them a single (violent) blast, and they were (all) like the dry stubble used by a fencer in a fence. (Qur'an, 54:23-31).

Sermon 202: O Prophet of Allah, peace be upon you…

What Amir al-mu'minin said on the occasion of the burial of Sayyidatu'n-nisa' (Supreme lady) Fatimah (p.b.u.h.) while addressing the Holy Prophet at his grave.

ومن كلام له (عليه السلام (

روي عنه أنّه قاله عند دفن سيدة النساء فاطمة صلّى الله عليها، كالمناجي به رسول الله (صلى الله عليه وآله) عند قبره

O Prophet of Allah, peace be upon you from me and from your daughter who has come to you and who has hastened to meet you. O Prophet of Allah, my patience about your chosen (daughter) has been exhausted, and my power of endurance has weakened, except that I have ground for consolation in having endured the great hardship and heart-rending event of your separation. I laid you down in your grave when your last breath had passed (when your head was) between my neck and chest.

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

السَّلاَمُ عَلَيْكَ يَا رَسُولَ اللهِ عَنِّي، وَعَنِ ابْنَتِكَ النَّازِلَةِ فِي جِوَارِكَ، وَالسَّرِيعَةِ اللَّحَاقِ بِكَ! قَلَّ يَا رَسُولَ اللهِ، عَنْ صَفِيَّتِكَ صَبْرِي، وَرَقَّ عَنْهَا تَجَلُّدِي، إِلاَّ أَنَّ لِي فِي التَّأَسِّيِ بِعَظِيمِ فُرْقَتِكَ، وَفَادِحِ مُصِيبَتِكَ، مَوْضِعَ تَعَزّ، فَلَقَدْ وَسَّدْتُكَ فِي مَلْحُودَةِ قَبْرِكَ، وَفَاضَتْ بَيْنَ نَحْرِي وَصَدْرِي نَفْسُكَ. (إنَّا لله وَإِنَّا إِلَيْهِ رَاجِعُونَ .(

Now. the trust has been returned and what had been given has been taken back. As to my grief, it knows no bounds, and as to my nights. They will remain sleepless till Allah chooses for me the house in which you are now residing.

فَلَقَدِ اسْتُرْجِعَتِ الْوَدِيعَةُ، وَأُخِذَتِ الرَّهِينَةُ! أَمَّا حُزْنِي فَسَرْمَدٌ، وَأَمَّا لَيْلِي فَمُسَهَّدٌ، إِلَى أَنْ يَخْتَارَ اللهُ لِي دَارَكَ الَّتِي أَنْتَ بِهَا مُقِيمٌ

Certainly, your daughter would apprise you of the joining together of your1 ummah (people) for oppressing her. You ask her in detail and get all the news about the position. This has happened when a long time had not elapsed and your remembrance had not disappeared. My salam (salutation) be on you both, the salutation of one bidding farewell, neither in aversion nor in dislike, for if I go away it is not because I am weary (of you), and if I stay it is not due to lack of belief in what Allah has promised the endurers.

وَسَتُنَبِّئُكَ ابْنَتُكَ بِتَضَافُرِ أُمَّتِكَ عَلَى هَضْمِهَا، فَأَحْفِهَا السُّؤَالَ، وَاسْتَخْبِرْهَا الْحَالَ، هذَا وَلَمْ يَطُلِ الْعَهْدُ، وَلَمْ يَخْلُ مِنْكَ الذِّكْرُ

وَالْسَّلاَمُ عَلَيْكُمَا سَلاَمَ مُوَدِّع، لاَ قَال وَلاَ سَئم، فَإنْ أَنْصَرِفْ فَلاَ عَنْ مَلاَلَة، وَإِنْ أُقِمْ فَلاَ عَنْ سُوءِ ظَنٍّ بِمَا وَعَدَ اللهُ الصَّابِرِينَ

Alternative Sources for Sermon 202

(1) Al-Kulayni, Usul al-Kafi, I,458 ;

(2) al-Tabari, Dala'il, 47;

(3) al-Mufid, al-Majalis,165 ;

(4) al-Tusi, al-'Amali, I,108 ;

(5) al-'Irbili, Kashf, II,147 ;

(6) Sibt, Tadhkirah,318 .

Notes

1. The treatment meted out to the daughter of the Prophet after his death was extremely painful and sad. Although Sayyidatu'n-nisa' Fatimah (p.b.u.h.) did not live in this world more than a few months after the death of the Prophet yet even this short period has a long tale of grief and woe (about her). In this connection, the first scene that strikes the eyes is that arrangements for the funeral rites of the Prophet had not yet been made when the contest for power started in the Saqifah of Banu Sa`idah. Naturally, their leaving the body of the Prophet (without burial) must have injured Sayyidatu'n-nisa' Fatimah's grief-stricken heart when she saw that those who had claimed love and attachment (with the Prophet) during his life became so engrossed in their machinations for power that instead of consoling his only daughter they did not even know when the Prophet was given a funeral ablution and when he was buried, and the way they condoled her was that they crowded at her house with material to set fire to it and tried to secure allegiance by force with all the display of oppression, compulsion and violence. All these excesses were with a view to so obliterate the prestigious position of this house that it might not regain its lost prestige on any occasion. With this aim in view, in order to crush her economic position, her claim for (the estate of) Fadak was turned down by dubbing it as false, the effect of which was that Sayyidatu'n-nisa' Fatimah (p.b.u.h.) made the dying will that none of them should attend her funeral.

Sermon 44: May God disgrace Masqalah,

When Masqalah1 ibn Hubayrah ash-Shaybani fled to Mu`awiyah because he had purchased some prisoners of Banu Najiyah from an executive of Amir al-mu’minin, but when he demanded the price the latter avoided and ran to Syria, Amir al-mu’minin said:

ومن كلام له (عليه السلام)

لمّا هرب مَصْقَلة بنُ هُبيرة الشيباني إلى معاوية، وكان قد ابتاع سَبْيَ بني ناجية من عامل أميرالمؤمنين (عليه السلام) وأعتقهم، فلمّا طالبه(عليه السلام) بالمال خاس به وهرب إلى الشام،

Allah may be bad to Masqalah. He acted like the noble but fled away like a slave. Before his admirer could speak (about him) he silenced him and before his eulogist could testify to his good deeds he closed his mouth. If he had stayed behind we would have taken from him what he could easily pay and waited for the balance till his money increased.

قَبَّحَ اللهُ مَصْقَلَةَ! فَعَلَ فِعْلَ السَّادَةِ، وَفَرَّ فِرَارَ الْعَبِيدِ! فَمَا أَنْطَقَ مَادِحَهُ حَتَّى أَسْكَتَهُ، وَلاَ صَدَّقَ وَاصِفَهُ حَتَّى بَكَّتَهُ، وَلَو أَقَامَ لاَخَذْنَا مَيْسُورَهُ، وَانْتَظَرْنا بِمَالِهِ وُفُورَهُ

Alternative Sources for Sermon 44

(1) Al-Tabari, Ta'rikh, VI, 65-77,

(2) al-Thaqafi, al-Gharat,329 -372 ;

(3) al-Baladhuri, Ansab,411 -417 ;

(4) Ibn `Asakir, Ta'rikh, vol. 55 in the account of Masqalah ibn Hubayrah;

(5) al-Mas`udi, Muruj, III,419 ;

(6) Abu al-Faraj, al-'Aghani, IX,100 -106 .

Notes

1. When after Arbitration the Kharijites rose, a man of Bani Najiyah from them named al-Khirrit ibn Rashid an-Naji stood up for instigating people and set off towards al-Mada'in with a group killing and marauding. Amir al-mu'minin sent Ziyad ibn Khasafah with three hundred men to check him. When the two forces met at al-Mada'in they attacked each other with swords. Only one encounter or so had taken place when the gloom of evening prevailed and the battle had to be stopped. When morning appeared Ziyad's men noticed that five dead bodies of the Kharijites were lying and they themselves had cleared off the battlefield. Seeing this Ziyad set off for Basrah along with his men. There he came to know that the Kharijites had gone to Ahwaz. Ziyad did not move onwards for paucity of force and informed Amir al-mu'minin of it. Amir al-mu'minin called back Ziyad and sent Ma`qil ibn Qays ar-Riyah'i with two thousand experienced combatants towards Ahwaz and wrote to the governor of Basrah `Abdullah ibn `Abbas to send two thousand swordsmen of Basrah for the help of Ma`qil. Consequently, the contingent from Basrah also joined them at Ahwaz and after proper organisation they got ready for attacking the enemy. But al-Khirrit marched on along with his men to the hills of Ramhurmuz. These people also followed him and overtook him near these hills. Both arrayed their forces and started attacking each other. The result of this encounter was also that three hundred and seventy Kharijites were killed in the battlefield while the rest ran away. Ma`qil informed Amir al-mu'minin of his performance and of the enemy's running away when Amir al-mu'minin directed him to chase them and so to shatter their power that they should not be able to raise heads again. On receipt of this order he moved on and overtook him on the coast of the Persian gulf where al-Khirrit had by persuasion secured the co-operation of the people and enlisting men from here and there, had collected a considerable force. When Ma`qil reached there, he raised the flag of peace and announced that those who had collected from here and there should get away. They would not be molested. The effect of this announcement was that save for his own community all others deserted him. He organised those very men and commenced the battle but valorous combatants of Basrah and Kufah displayed such excellent use of swords that in a short time one hundred and seventy men of the insurgents were killed while an-Nu`man ibn Suhban ar-Rasib'i encountered al-Khirrit (ibn Rashid an-Naji) and eventually felled him and killed him. Soon upon his fall the enemy lost ground and they fled away from the battlefield. Thereafter Ma`qil collected all the men, women and children from their camps at one place. From among them those who were Muslims were released after swearing of allegiance. Those who had turned heretics were called upon to resume Islam. Consequently except one old Christian all others secured release by accepting Islam and this old man was killed. Then he took with him those Christians of Bani Najiyah who had taken part in this revolt together with their families. When Ma`qil reached Ardashir Khurrah (a city of Iran) these prisoners wailed and cried, before its governor Masqalah ibn Hubayrah ash-Shaybani and beseeched humiliatively to do something for their release. Masqalah sent word to Ma`qil through Dhuhl ibn al-Harith to sell these prisoners to him. Ma`qil agreed and sold those prisoners to him for five hundred thousand Dirhams and told him to dispatch the price immediately to Amir al-mu'minin. He said that he was sending the first instalment at once and the remaining instalments would also be sent soon. When Ma`qil met Amir al-mu'minin he related the whole event before him. Amir al-mu'minin ratified this action and waited for the price for some time, but Masqalah observed such deep silence as if nothing was due from him. At last Amir al-mu'minin sent a messenger to him and sent him word to either send the price or to come himself. On Amir al-mu'minin's order he came to Kufah and on demand of the price paid two hundred thousand Dirhams but to evade the balance went away to Mu`awiyah's who made him the governor of Tabarastan. When Amir al-mu'minin came to know all this he spoke these words (as in this sermon). Its sum total is that, "If he had stayed we would have been considerate to him in demanding the price and would have waited for improvement of his financial condition, but he fled away like slaves after displaying a showy act. Talk about his high perseverance had just started when people began to discuss his baseless and lowliness."

Sermon 45: Praise belongs to God, Whose mercy

About Allah’s greatness and lowliness of this world

ومن خطبة له (عليه السلام)

وهو بعض خطبة طويلة خطبها يوم الفطر

وفيها يحمد الله ويذم الدنيا :

Praise is due to Allah from Whose mercy no one loses hope, from Whose bounty no one is deprived, from Whose forgiveness no one is disappointed and for Whose worship no one is too high. His mercy never ceases and His bounty is never missed.

ألْحَمْدُ للهِ غَيْرَ مَقْنُوط مِنْ رَحْمَتِهِ، وَلاَ مَخْلُوٍّ مِنْ نِعْمَتِهِ، وَلاَ مَأْيُوس مِنْ مَغْفِرَتِهِ، وَلاَ مُسْتَنْكَف عَنْ عِبَادَتِهِ، الَّذِي لاَ تَبْرَحُ مِنْهُ رَحْمَةٌ، وَلاَ تُفْقَدُ لَهُ نِعْمَةٌ

This world is a place for which destruction is ordained and for its inhabitants departure from here is destined. It is sweet and green. It hastens towards its seeker and attaches to the heart of the viewer. So depart from here with the best of provision available with you and do not ask herein more than what is enough and do not demand from it more than subsistence.

وَالدُّنْيَا دَارٌ مُنِيَ لَهَا الْفَنَاءُ، وَلاِهْلِهَا مِنْهَا الْجَلاَءُ، وَهِيَ حُلْوَةٌ خَضِرَةٌ، قَدْ عُجِّلَتْ لِلطَّالِبِ، وَالْتَبَسَتْ بِقَلْبِ النَّاظِرِ; فَارْتَحِلُوا مِنْهَا بِأَحْسَنِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ، وَلاَ تَسْأَلُوا فِيها فَوْقَ الْكَفَافِ، وَلاَ تَطْلُبُوا مِنْهَا أكْثَرَ مِنَ الْبَلاَغِ

Alternative Sources for Sermon 45

(1) Al-Saduq, Man la yahduruh, I,327 ;

(2) al-Tusi, Misbah,458 ; parts of it recorded by(3)

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

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

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

(6) al-Harrani, Tuhaf;

(7) al-Baqillani, I`jaz,222 .

Sermon 46: My God, I seek Thy refuge

When Amir al-mu’minin decided to march towards Syria (ash-Sham) he made this supplication when mounting the horse and placing his foot in the stirrup

ومن كلام له (عليه السلام)

عند عزمه على المسير إِلى الشام

[وهو دعاء دعا به ربَّه عند وضع رجله في الركاب :[

My God, I seek Thy protection from the hardships of journey, from the grief of returning and from the scene of devastation of property and men. O Allah, Thou art the companion in journey and Thou art one who is left behind for (protection of the) family.

None except Thee can join these two because one who is left behind cannot be a companion in journey nor one who is in company on a journey can at the same time be left behind.

اللَّهُمَّ إِنَّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ، وَكَآبَةِ المُنْقَلَبِ، وَسُوءِ المَنظَرِ فِي الاْهْلِ وَالمَالِ والْوَلَدِ اللَّهُمَّ أَنْتَ الصَّاحِبُ في السَّفَرِ، وَأَنْتَ الْخلِيفَةُ فِي الاْهْلِ، وَلاَ يَجْمَعُهُما غَيْرُكَ، لاِنَّ الْمُسْتَخْلَفَ لاَ يَكُونُ مُسْتَصْحَباً، وَالمُسْتَصْحَبُ لاَ يَكُونُ مُسْتَخْلَفاً

As-Sayyid ar-Radi says: The earlier part of this sermon is related from the Prophet but Amir al-mu’minin has completed it very aptly by adding most eloquent sentences at the end. This addition is from “None except Thee can join” upto the end.

قال السيد الشريف: أقول: وابتداء هذا الكلام مرويّ عن رسول الله(صلى الله عليه وآله)، وقد قفّاه(عليه السلام) بأبلغ كلام وتمّمه بأحسن تمام; من قوله: «ولا يجْمَعُهُمَا غَيْرُكَ» إلى آخر الفصل

Alternative Sources for Sermon 46

(1) A`tham al-Kufi, al-Futuh, II,461 ;

(2) Nasr, Siffin,132 ;

(3) al-Qadi al-Nu`man, Da`a'im, I,347 ;

(4) narrated from the Prophet (S) in al-'Azhari, Tahdhib, III,153 ;

(5) al-Nuri, Riyad al-salihin,197 , hadith975 .

Sermon 47: O Kufah! It is as if I see you

About calamities befalling Kufah

ومن كلام له (عليه السلام)

في ذكر الكوفة

O Kufah, as though I see you being drawn like the tanned leather of `Ukazi1 in the market, you are being scraped by calamities and being ridden by severe troubles. I certainly2 know that if any tyrant intends evil for you Allah will afflict him with worry and fling him with a killer (set someone on him to kill him).

كَأَنَّي بِكِ يَاكُوفَةُ تُمَدِّينَ مَدَّ الاْدَيمِ الْعُكَاظِيِّ، تُعْرَكِينَ بِالنَّوَازِلِ، وَتُرْكَبِينَ بِالزَّلاَزِلِ، وَإِنَّي لاَعْلَمُ أَنَّهُ مَاأَرَادَ بِكِ جَبَّارٌ سُوءاً إِلاَّ ابْتَلاَهُ اللهُ بِشَاغِل، وَرَمَاهُ بِقَاتِل !

Alternative Sources for Sermon 47

(1) Ibn al-Faqih, Kitab al-buldan,163 ;

(2) al-Zamakhshari, Rabi`, I, bab al-bilad wa al-diyar.

Notes

1. During pre-Islamic days a market used to be organised every year near Mecca. Its name was `Ukaz where mostly hides were traded as a result of which leather was attributed to it. Besides sale and purchase literary meetings were also arranged and Arabs used to attract admiration by reciting their works. After Islam, because of the better congregation in the shape of hajj this market went down.

2. This prophecy of Amir al-mu'minin was fulfilled word by word and the world saw how the people who had committed tyranny and oppression on the strength of their masterly power had to face tragic end and what ways of their destruction were engendered by their blood-shedding and homicidal activities. Consequently, the end of Ziyad ibn Abih (son of unknown father) was that when he intended to deliver a speech for vilification of Amir al-mu'minin suddenly paralysis overtook him and he could not get out of his bed thereafter. The end of the bloodshed perpetrated by `Ubaydullah ibn Ziyad was that he fell a prey to leprosy and eventually blood thirsty swords put him to death. The ferocity of al-Hajjaj ibn Yusuf ath-Thaqafi drove him to the fate that snakes cropped up in his stomach as a result of which he died after severe pain. `Umar ibn Hubayrah al-Fazari died of leucoderma. Khalid ibn `Abdillah al-Qasri suffered the hardships of prison and was killed in a very bad way. Mus`ab ibn az-Zubayr and Yazid ibn al-Muhallab ibn Abi Sufrah were also killed by swords.

Sermon 48: Praise belongs to God when night

Delivered at the time of marching towards Syria.

ومن خطبة له (عليه السلام )

عند المسير إلى الشام

قيل: إنه خطب بها وهو بالنخيلة خارجاً من الكوفة إلى صفين :

Praise is due to Allah when night spreads and darkens, and praise be to Allah whenever the star shines and sets. And praise be to Allah whose bounty never misses and whose favours cannot be repaid.

الْحَمْدُ للهِ كُلَّمَا وَقَبَ لَيْلٌ وَغَسَقَ، وَالْحَمْدُ للهِ كُلَّمَا لاَحَ نَجْمٌ وَخَفَقَ، والْحَمْدُ للهِ غَيْرَ مَفْقُودِ الاْنْعَام، وَلاَ مُكَافَاَ الاْفْضَالِ

Well, I have sent forward my vanguard1 and have ordered them to remain in camp on this bank of the River till my order reaches them. My intention is that I should cross this water over to the small habitation of people residing on the sides of the Tigris and rouse them to march with you towards the enemy and keep them as auxiliary force for you.

أَمّا بَعْدُ، فَقَدْ بَعَثْتُ مُقَدِّمَتِي، وَأَمَرْتُهُمْ بِلُزُومِ هذَا المِلْطَاطِ، حَتَّى يأْتِيَهُمْ أَمْرِي، وَقَدْ رَأَيْتُ أَنْ أَقْطَعَ هذِهِ الْنُّطْفَةَ إِلَى شِرْذِمَة مِنْكُمْ، مُوَطِّنِينَ أَكْنَافَ دَجْلَةَ، فَأُنْهِضَهُمْ مَعَكُمْ إِلَى عَدُوِّكُمْ، وَأَجْعَلَهُمْ مِنْ أَمْدَادِ الْقُوَّةِ لَكُمْ

As-Sayyid ar-Radi says: Here by "miltat" Amir al-mu'minin has meant the direction where he had ordered the men to camp and that was the bank of the Euphrates, and "miltat" is used for the bank of a river although its literal meaning is level ground whereas by "nutfah" he means the water of the Euphrates, and these are amazing expressions.

قال السيد الشريف: أقول: يعني عليه السلام بالملطاط ها هنا: السّمْتَ الذي أمرهم بلزومه، وهو شاطىء الفرات، ويقال ذلك أيضاً لشاطىء البحر، وأصله ما استوى من الاَرض. ويعني بالنطفة: ماء الفرات، وهو من غريب العبارات وعجيبها

Alternative Sources for Sermon 48

(1) Nasr, Siffin,131 ,132 ;

(2) mentioned by a group of biographers, see Ibn Abi al-Hadid, I,287 .

Notes

1. Amir al-mu'minin delivered this sermon when he camped at the Valley of an-Nukhaylah on Wednesday the 5th Shawwal 37 A.H. on his way to Siffin. The Vanguard mentioned herein means the twelve thousand persons whom he had sent towards Siffin under the command of Ziyad ibn an-Nadr and Shurayh ibn Hani, while the small force of al-Mada'in mentioned by him was a contingent of twelve hundred men who had come up in response to Amir al-mu'minin's call.

Sermon 49: Praise belongs to God, Who knows the inside

About Allah’s greatness and sublimity

ومن خطبة له (عليه السلام)

وفيها جملة من صفات الربوبية والعلم الالهي

Praise be to Allah Who lies inside all hidden things, and towards Whom all open things guide. He cannot be seen by the eye of an onlooker, but the eye which does not see Him cannot deny Him while the mind that proves His existence cannot perceive Him. He is so high in sublimity that nothing can be more sublime than He, while in nearness, He is so near that no one can be nearer than He.

But his sublimity does not put Him at a distance from anything of His creation, nor does His nearness bring them on equal level to Him. He has not informed (human) wit about the limits of His qualities.

Nevertheless, He has not prevented it from securing essential knowledge of Him. So he is such that all signs of existence stand witness for Him till the denying mind also believes in Him. Allah is sublime beyond what is described by those who liken Him to things or those who deny Him.

الْحَمْدُ للهِ الَّذِي بَطَنَ خَفِيَّاتِ الاْمُورِ، وَدَلَّتْ عَلَيْهِ أَعْلاَمُ الظُّهُورِ، وَامْتَنَعَ عَلَى عَيْنِ الْبَصِيرِ; فَلاَ عَيْنُ مَنْ لَمْ يَرَهُ تُنْكِرُهُ، وَلاَ قَلْبُ مَنْ أَثْبَتَهُ يُبْصِرُهُ، سَبَقَ فِي الْعُلُوِّ فَلاَ شَيءَ أَعْلَى مِنْهُ، وَقَرُبَ فِي الدُّنُوِّ فَلاَ شَيْءَ أَقْرَبُ مِنْهُ، فَلاَ اسْتِعْلاَؤُهُ بِاعَدَهُ عَنْ شَيْء مِنْ خَلْقِهِ، وَلاَ قُرْبُهُ سَاوَاهُمْ في المَكَانِ بِهِ، لَمْ يُطْلِعِ الْعُقُولَ عَلَى تَحْدِيدِ صِفَتِهِ، ولَمْ يَحْجُبْهَا عَنْ وَاجِبِ مَعْرِفِتِهِ، فَهُوَ الَّذِي تَشْهَدُ لَهُ أَعْلاَمُ الْوُجُودِ، عَلَى إِقْرَارِ قَلْبِ ذِي الْجُحُودِ، تَعَالَى اللهُ عَمَّا يَقولُ الْمُشَبِّهُونَ بِهِ وَالْجَاحِدُونَ لَهُ عُلوّاً كَبِيراً !

Alternative Sources for Sermon 49

(1) Al-Wasiti, `Uyun, see al-Majlisi, Bihar, vol.67,304 .

Sermon 50: Verily, the source of misguidance lies in

Admixture of right and wrong

ومن خطبة له (عليه السلام)

وفيها بيان لما يخرب العالم به من الفتن وبيان هذه الفتن

The basis of the occurrence of evils are those desires which are acted upon and the orders that are innovated. They are against the Book of Allah. People co-operate with each other about them even though it is against the Religion of Allah. If wrong had been pure and unmixed it would not be hidden from those who are in search of it. And if right had been pure without admixture of wrong those who bear hatred towards it would have been silenced.

What is, however, done is that something is taken from here and something from there and the two are mixed! At this stage Satan overpowers his friends and they alone escape for whom ‘virtue has been apportioned by Allah from before’ (ref. 21:101).

إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ، وَأَحْكَامٌ تُبْتَدَعُ، يُخَالَفُ فِيهَا كِتابُ اللهِ، وَيَتَوَلَّى عَلَيْهَا رِجَالٌ رِجَالاً، عَلَى غَيْرِ دِينِ اللهِ، فَلَوْ أَنَّ الْبَاطِلَ خَلَصَ مِنْ مِزَاجِ الْحَقِّ لَمْ يَخْفَ عَلَى الْمُرْتَادِينَ، وَلَوْ أَنَّ الْحقَّ خَلَصَ مِنْ لَبْسِ البَاطِلِ انْقَطَعَتْ عَنْهُ أَلْسُنُ الْمُعَانِدِينَ; وَلكِن يُؤْخَذُ مِنْ هذَا ضِغْثٌ، وَمِنْ هذَا ضِغْثٌ، فَيُمْزَجَانِ! فَهُنَالِكَ يَسْتَوْلي الشَّيْطَانُ عَلَى أَوْلِيَائِهِ، وَيَنْجُو الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللهِ الْحُسْنَى

Alternative Sources for Sermon 50

(1) al-Barqi, al-Mahasin, I,208 ;

(2) al-Kulayni, Usul al-Kafi, bab al-bida` wa al-ra'y wa al-maqayis;

(3) Idem., Rawdat al-Kafi, 58;

(4) al-Ya`qubi, Ta'rikh, II,136 ;

(5) al-Tawhidi, al-Basa'ir, 32.

Sermon 51: They ask you to feed them

When in Siffin the men of Mu`awiyah overpowered the men of Amir al-mu’minin and occupied the bank of River Euphrates and prevented them from taking its water, Amir al-mu’minin said:

ومن كلامه (عليه السلام)

لمّا غلب أصحاب معاوية أصحابه عليه السلام على شريعة الفرات بصفين ومنعوهم الماء

They1 are asking you morsels of battle. So either you remain in ignominy and the lowest position or drench your swords with blood and quench your thirst with water. Real death is in the life of subjugation while real life is in dying as subjugators. Beware, Mu`awiyah is leading a small group of insurgents and has kept them in dark about the true facts with the result that they have made their bosoms the targets of death.

قَدِ اسْتَطْعَمُوكُمُ الْقِتَالَ، فَأَقِرُّوا عَلَى مَذَلَّة، وَتَأْخِيرِ مَحَلَّة، أَوْ رَوُّوا السُّيُوفَ مِنَ الدِّمَاءِ تَرْوَوْا مِنَ الْمَاءِ، فَالمَوْتُ في حَيَاتِكُمْ مَقْهُورِينَ، وَالْحَيَاةُ في مَوْتِكُمْ قَاهِرِينَ. أَلاَ وَإِنَّ مُعَاوِيَةَ قَادَ لُمَةً مِنَ الْغُوَاةِ وَعَمَّسَ عَلَيْهِمُ الْخَبَرَ، حَتَّى جَعَلُوا نُحُورَهُمْ أَغْرَاضَ الْمَنِيَّةِ

Alternative Sources for Sermon 51

(1) Nasr, Siffin, see Ibn Abi al-Hadid, Sharh, I,329 .

Notes

1. Amir al-mu'minin had not reached Siffin when Mu`awiyah posted forty thousand men on the bank of the River to close the way to the watering place, so that none except the Syrians could take the water. When Amir al-mu'mimin's force alighted there they found that there was no watering place except this one for them to take water. If there was one it was difficult to reach there by crossing high hillocks. Amir al-mu'minin sent Sa`sa`ah ibn Suhan al-`Abdi to Mu`awiyah with the request to raise the control over water. Mu`awiyah refused. On this side Amir al-mu'minin's army was troubled by thirst. When Amir al-mu'minin noticed this position he said, "Get up and secure water by dint of sword." Consequently, these thirsty persons drew their swords out of sheaths, put arrows in their bows and dispersing Mu`awiyah's men went right down into the River and then hit these guards away and occupied the watering place themselves.

Now, Amir al-mu'minin's men also desired that just as Mu`awiyah had put restriction on water by occupation of the watering place, the same treatment should be accorded to him and his men and no Syrian should be allowed water and everyone of them should be made to die of thirst. But Amir al-mu'minin said, "Do you want to take the same brutal step which these Syrians had taken? Never prevent anyone from water. Whoever wants to drink, may drink and whoever wants to take away may take away." Consequently, despite occupation of the River by Amir al-mu'minin's army no one was prevented from the water and everyone was given full liberty to take water.

Sermon 52: Beware, the world is wrapping itself...

The downfall of the world and reward and punishment in the next world.

(This sermon has already appeared earlier but due to the difference between the two versions we have quoted it again here). Its subject is the downfall of the world and reward and punishment in the next world.

ومن خطبة له (عليه السلام)

قد تقدّم مختارها برواية ونذكرها هاهنا برواية أخرى لتغاير الروايتين

Beware, the world is wrapping itself up and has announced its departure. Its known things have become strangers and it is speedily moving backward. It is advancing its inhabitants towards destruction and driving its neighbours towards death. Its sweet things (enjoyments) have become sour, and its clear things have become polluted. Consequently, what has remained of it is just like the remaining water in a vessel or a mouthful of water in the measure. If a thirsty person drinks it his thirst is not quenched.

أَلاَ وَإِنَّ الدُّنْيَا قَدْ تَصَرَّمَتْ، وَآذَنَتْ بِانْقِضَاء، وَتَنَكَّرَ مَعْرُوفُها، وَأَدْبَرَتْ حَذَّاءَ، فَهِيَ تَحْفِزُ بِالْفَنَاءِ سُكَّانَهَا، وَتَحْدُو بِالْمَوْتِ جِيرَانَهَا، وَقَدْ مَرَّمِنْها مَا كَانَ حُلْواً، وَكَدِرَ مِنْهَا ما كَانَ صَفْواً، فَلَمْ يَبْقَ مِنْهَا إِلاَّ سَمَلَةٌ كَسَمَلَةِ الاْدَاوَةِ، أَوْ جُرْعَةٌ كَجُرْعَةِ الْمَقْلَةِ، لَوْ تَمَزَّزَهَا الصَّدْيَانُ لَمْ يَنْقَعْ

O creatures of Allah, get ready to go out of this world for whose inhabitants decay is ordained, and (beware) heart’s wishes should overpower you, nor should you take your stay (in life) to be long. By Allah, if you cry like the she-camel that has lost its young one, call out like the cooing of pigeons, make noise like devoted recluses and turn to Allah leaving your wealth and children as a means to secure His nearness and high position with Him or the forgiveness of sins which have been covered by His books and recorded by His angels, it would be less than His reward that I expect for you or His retribution that I fear about you.

فَأَزْمِعُوا عِبَادَ اللهِ الرَّحِيلَ عَنْ هذِهِ الدَّارِ المَقْدُورِ عَلَى أَهْلِهَا الزَّوالُ، وَلاَ يَغْلِبَنَّكُمْ فِيهَا الاْمَلُ، وَلاَ يَطُولَنَّ عَلَيْكُمْ الاْمَدُ. فَوَاللهِ لَوْ حَنَنْتُمْ حَنِينَ الْوُلَّهِ الْعِجَالِ، وَدَعَوْتُمْ بِهَدِيلِ الْحَمَامِ، وَجَأَرْتُمْ جُؤَارَ مُتَبَتِّلِي الرُّهْبَانِ، وَخَرَجْتُمْ إِلَى اللهِ مِنَ الاْمْوَالِ وَالاْوْلاَدِ، الْتمَاسَ الْقُرْبَةِ إِلَيْهِ فِي ارْتِفَاعِ دَرَجَة عِنْدَهُ، أوغُفْرَانِ سِيِّئَة أَحْصَتْهَا كُتُبُهُ، وَحَفِظَتْهَا رُسُلُهُ، لَكَانَ قَلِيلاً فَيَما أَرْجُو لَكُم مِنْ ثَوَابِهِ، وَأَخَافُ عَلَيْكُمْ مِنْ عِقَابِهِ

By Allah, if your hearts melt down thoroughly and your eyes shed tears of blood either in hope for Him or for fear from Him and you are also allowed to live in this world all the time that it lasts even then your actions cannot pay for His great bounties over you and His having guided you towards faith.

وَتَاللهِ لَوِ انْمَاثَتْ قُلوبُكُمُ انْمِيَاثاً، وَسَالَتْ عُيُونُكُمْ مِنْ رَغْبَة إِلَيْهِ وَرَهْبَة مِنْهُ دَماً، ثُمَّ عُمِّرْتُمْ فِي الدُّنْيَا، مَا الدُّنْيَا بَاقِيَةٌ، مَا جَزَتْ أَعْمَالُكُمْ [عَنْكُمْ] ـ وَلَوْ لَمْ تُبْقُوا شَيْئاً مِنْ جُهْدِكُمْ ـ أَنْعُمَهُ عَلَيْكُمُ الْعِظَامَ، وَهُدَاهُ إِيَّاكُمْ لِلاْيمَانِ

Alternative Sources for Sermon 52

(1) al-Saduq, Man la yahduruh, I,329 ;

(2) al-Tusi, al-Misbah,461 ;

(3) Parts of it in Abu Nu`aym, al-Hilyah, I, 77;

(4) al-Mufid, al-'Amali, 87.

Sermon 53: The best kind of sacrifice

Description of the Day of Sacrifice (Id al-Adha)

ومنها: في ذكر يوم النحر وصفة الاضحية

For an animal to be fully fit for sacrifice it is necessary that both its ears should be raised upwards and its eyes should be healthy. If the ears and the eyes are sound the animal of sacrifice is sound and perfect, even though its horn be broken or it drags its feet to the place of sacrifice.

As-Sayyid ar-Radi says: Here place of sacrifice means place of slaughter.

وَ مِنْ تَمامِ الاْضْحِيَّةِ اسْتِشْرافُ اُذُنِها، وَ سَلامَةُ عَيْنِها. فَاِذا سَلِمَتِ الاْذُنُ وَالْعَيْنُ سَلِمَتِ الاْضْحِيَّةُ وَ تَمَّتْ، وَلَوْ كانَتْ عَضْباءَ لْقَرْنِ تَجُرُّ رِجْلَها اِلَى الْمَنْسَكِ .

قال السيد الشريف: وَالْمَنْسَـكُ هُنَـا الْمَـذْبَـحُ

Alternative Sources for Sermon 53

(1) Al-Saduq, Man la yahduruh, I,461 ;

(2) al-Tusi, Misbah,429 ;

(3) al-Khwarazmi, al-Manaqib,108 ;

(4) Nasr, Siffin,201 ;

(5) Ibn Qutaybah, al-'Imamah, 94;

(6) Ibn `Abd Rabbih, al-`Iqd, II,108 .

Sermon 54: Rush towards me

On the swearing of allegiance

وَ مِنْ كَلام لَهُ عَلَيْهِ السَّلامُ

فى ذِكْرِ الْبَيْعَةِ

وفيه يصف أصحابه بصفين حين طال منعهم له من قتال أهل الشام

They leapt upon me as the camels leap upon each other on their arrival for drinking water, having been let loose after unfastening of their four legs till I thought they would either kill me or kill one another in front of me.

I thought over this matter in and out to the extent that it prevented me from sleeping. But I found no way except to fight them or else to reject whatever has been brought by Muhammad (S). I found that to face war was easier for me than to face the retribution, and the hardships of this world were easier than the hardships of the next world.

فَتَدَاكُّوا عَلَيَّ تَدَاكَّ الاِْبِلِ الْهِيمِ يَوْمَ وِرْدِهَا، قَدْ أَرْسَلَهَا رَاعِيهَا، وَخُلِعَتْ مَثَانِيهَا، حَتَّى ظَنَنْتُ أَنَّهُمْ قَاتِليَّ، أَوْ بَعْضُهُمْ قَاتِلُ بَعْض لَدَيَّ، وَقَدْ قلَّبْتُ هذَا الاْمْرَ بَطْنَهُ وَظَهْرَهُ حَتَّى مَنَعَنِي النَّوْمَ، فَمَا وَجَدْتُنِي يَسَعْني إِلاَّ قِتَالُهُمْ أَوِ الْجُحُودُ بِمَا جَاءَ بِهِ مُحَمَّدٌ(صلى الله عليه وآله)، فَكَانَتْ مُعَالَجَةُ الْقِتَالِ أَهْوَنَ عَلَيَّ مِنْ مُعَالَجَةِ الْعِقَابِ، وَمَوْتَاتُ الدُّنْيَا أَهْوَنَ عَلَيَّ مِنْ مَوْتَاتِ الاْخِرَةِ

Alternative Sources for Sermon 54

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

(2) Ibn al-'Athir, al-Nihayah, II,128 (d.k.k);

(3) Abu Mikhnaf, al-Jamal, see Ibn Abi al-Hadid, I,340 ;

(4) also the sources mentioned under Sermon:26.

Sermon 55: As to your statement that

When Amir al-mu’minin’s men showed impatience on his delay in giving them permission to fight in Siffin, he said:

ومن كلام له (عليه السلام)

وقد استبطأ أصحابه إذنه لهم في القتال بصفين

Well, as for your idea whether this (delay) is due to my unwillingness for death, then by Allah I do not care whether I proceed towards death or death advances towards me. As for your impression that it may be due to my misgivings about the people of Syria (ash-Sham), well by Allah, I did not put off war even for a day except in the hope that some group may join me, find guidance through me and see my light with their weak eyes. This is dearer to me than to kill them in the state of their misguidance although they would be bearing their own sins.

أمَّا قَوْلُكُمْ: أَكُلَّ ذلِكَ كَرَاهِيَةَ الْمَوْتِ؟ فَوَاللهِ مَا أُبَالِي دَخَلْتُ إِلَى المَوْتِ أَوْ خَرَجَ المَوْتُ إِلَيَّ

وَأَمَّا قَوْلُكُمْ: شَكّاً في أَهْلِ الشَّامِ! فَوَاللهِ مَا دَفَعْتُ الْحَرْبَ يَوْماً إِلاَّ وَأَنَا أَطْمَعُ أَنْ تَلْحَقَ بِي طَائِفَةٌ فَتَهْتَدِيَ بِي، وَتَعْشُوَ إِلى ضَوْئِي، فهُوَ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْتُلَهَا عَلَى ضَلالِهَا، وَإِنْ كَانَتْ تَبُوءُ بِآثَامِهَا

Alternative Sources for Sermon 55

(1) Nasr, Siffin,209 ;

(2) `Abd al-Zahra', Masadir, II, 27, says that statements to this effect have been widely narrated from `Ali (A).

Sermon 56: In the company of the Prophet (S)

About steadiness in the battlefield

ومن كلام له (عليه السلام)

يصف أصحاب رسول الله

وذلك يوم صفين حين أمر الناس بالصلح

In the company of the Prophet of Allah (S) we used to fight our parents, sons, brothers and uncles, and this continued us in our faith, in submission, in our following the right path, in endurance over the pangs of pain and in our fight against the enemy.

A man from our side and one from the enemy would pounce upon each other like energetic men contesting as to who would kill the other; sometime our man got over his adversary and some-time the enemy's man got over ours.

وَلَقَدْ كُنَّا مَعَ رَسُولِ اللهِ(صلى الله عليه وآله)، نَقْتُلُ آبَاءَنا وَأَبْنَاءَنَا وَإخْوَانَنا وَأَعْمَامَنَا، مَا يَزِيدُنَا ذلِكَ إلاَّ إِيمَاناً وَتَسْلِيماً، وَمُضِيّاً عَلَى اللَّقَمِ، وَصَبْراً عَلى مَضَضِ الاْلَمِ، وَجِدّاً عَلى جِهَادِ الْعَدُوِّ، وَلَقَدْ كَانَ الرَّجُلُ مِنَّا وَالاْخَرُ مِنْ عَدُوِّنا يَتَصَاوَلاَنِ تَصَاوُلَ الْفَحْلَيْنِ، يَتَخَالَسَانِ أَنْفُسَهُمَا، أيُّهُمَا يَسْقِي صَاحِبَهُ كَأْسَ المَنُونِ، فَمَرَّةً لَنَا مِنْ عَدُوِّنَا، ومَرَّةً لِعَدُوِّنا مِنَّا،

When Allah had observed our truth, He sent ignominy to our foe and sent His succour to us till Islam got established (like the camel) with neck on the ground and resting in its place. By my life, if we had also behaved like you, no pillar of (our) religion could have been raised, nor could the tree of faith have borne leaves. By Allah, certainly you will now milk our blood (instead of milk) and eventually you will face shame.1

فَلَمَّا رَأَى اللهُ صِدْقَنَا أَنْزَلَ بِعَدُوِّنَا الْكَبْتَ، وَأَنْزَلَ عَلَيْنَا النَّصرَ، حَتَّى اسْتَقَرَّ الاْسْلاَمُ مُلْقِياً جِرَانَهُ وَمُتَبَوِّئاً أَوْطَانَهُ، وَلَعَمْرِي لَوْ كُنَّا نَأْتِي مَا أَتَيْتُمْ، مَا قَامَ لِلدِّينِ عَمُودٌ، وَلاَ اخْضَرَّ لِلاِيمَانِ عُودٌ، وَأَيْمُ اللهِ لَتَحْتَلِبُنَّهَا دَماً، وَلَتُتْبِعُنَّهَا نَدَماً !

Alternative Sources for Sermon 56

(1) Nasr, Siffin,520 ;

(2) al-Zamakhshari, IV, Rabi`, bab al-qatl wa al-shahadah;

(3) al-Thaqafi, al-Gharat;

(4) al-Waqidi, al-Jamal; for(3) and(4) see Ibn Abi al-Hadid, I,348 -355 .

Notes

1. When Muhammad ibn Abi Bakr had been killed Mu`awiyah sent `Abdullah ibn `Amir al-Hadrami to Basrah to exhort the people of Basrah for avenging `Uthman's blood because the natural inclination of most of the inhabitants of Basrah and particularly of Banu Tamim was towards `Uthman. Consequently, he stayed with Banu Tamim. This was the time when `Abdullah ibn `Abbas, the governor of Basrah had gone to Kufah for condolence about Muhammad ibn Abi Bakr, leaving Ziyad ibn `Ubayd (Abih) as his substitute. When the atmosphere in Basrah began to deteriorate Ziyad informed Amir al-mu'minin of all the facts. Amir al-mu'minin tried to get Banu Tamim of Kufah ready but they kept complete silence and gave no reply. When Amir al-mu'minin saw this weakness and shamelessness on their part he gave this speech namely that "During the days of the Prophet (S) we did not see whether those killed at our hands were our kith and kin, but whoever collided with Right, we were prepared to collide with him. If we too had acted carelessly or been guilty of inaction like you then neither religion could have taken root nor could Islam prosper. "The result of this shaking was that A`yan ibn Dabi`ah al-Mujashi`i prepared himself but on reaching Basrah he was killed by the swords of the enemy. Thereafter, Amir al-mu'minin sent off Jariyah ibn Qudamah as-Sa`di with fifty men of Bani Tamim. First he tried his best to canvass his own tribe but instead of following the right path they stooped down to abusing and fighting. Then Jariyah called Ziyad and the tribe of Azd for his help. Soon on their arrival (`Abdullah) Ibn al-Hadrami also came out with his men. Swords were used from both sides for some time but eventually Ibn al-Hadrami fled away with seventy persons and took refuge in the house of Sabil as-Sa`di. When Jariyah saw no other way he got this house set on fire. When fire rose into flames they came out in search of safety but could not succeed in running away. Some of them were crushed to death under the wall