Sermon 227: May Allah reward such and such man...

About a companion who passed away from this world before the occurrence of troubles.

ومن كلام له (عليه السلام)

يريد به بعض أصحابه

May Allah reward such and such man1 who straightened the curve, cured the disease, abandoned mischief and established the sunnah. He departed (from this world) with untarnished clothes and little shortcomings. He achieved good (of this world) and remained safe from its evils. He offered Allah's obedience and feared Him as He deserved. He went away and left the people in dividing ways wherein the misled cannot obtain guidance and the guided cannot attain certainty.

لله بلادُ فُلاَن، فَلَقَدْ قَوَّمَ الاْوَدَ، وَدَاوَى الْعَمَدَ، وَأَقَامَ السُّنَّةَ، وَخَلَّفَ الْفِتْنَةَ! ذَهَبَ نَقِيَّ الثَّوْبِ، قَلِيلَ الْعَيْبِ، أَصَابَ خَيْرَهَا، وَسَبَقَ شَرَّهَا، أَدَّى إِلَى اللهِ طَاعَتَهُ، وَاتَّقَاهُ بِحَقِّهِ، رَحَلَ وَتَرَكَهُمْ فِي طُرُق مَتَشَعِّبَة، لاَ يَهْتَدِي بِهَا الضَّالُّ، وَلاَ يَسْتَيْقِنُ الْمُهْتَدِي

Alternative Sources for Sermon 227

(1) Al-Rawandi, al-Da`awat;

(2) al-Tabari, Ta'rikh, V, 47;

(3) see also the commentaries of Ibn Abi al-Hadid, III, 92 and Ibn Maytham al-Bahrani, IV, 97.

Notes

1. Ibn Abi'l-Hadid has written (in Sharh Nahjul Balaghah, vol. 14, pp. 3-4) that the reference here is to the second Caliph `Umar, and that these sentences have been uttered in his praise as indicated by the word '`Umar' written under the word 'such and such' in as-Sayyid ar-Radi's own hand in the manuscript of Nahjul Balaghah written by him. This is Ibn Abi'l-Hadid's statement, but it is to be seen that if as-Sayyid ar-Radi had written the word '`Umar' by way of explanation it should have existed, as other explanations by him have remained, in those versions which have been copied from his manuscript. Even now there exists in al-Musil (Iraq) university the oldest copy of Nahjul Balaghah written by the famous calligraphist Yaqut al-Musta`simi; but no one has afforded any clue to this explanation of as-Sayyid ar-Radi. Even if the view of Ibn Abi'l-Hadid is accepted it would be deemed to represent the personal opinion of as-Sayyid ar-Radi which may serve as a supplementary argument in support of an original argument but this personal view cannot be assigned any regular importance.

It is strange that two and a half centuries after as-Sayyid ar-Radi namely in the seventh century A.H., Ibn Abi'l Hadid makes the statement that the reference here is to Caliph `Umar and that as-Sayyid ar-Radi himself had so indicated, as a result of which some other annotators also followed the same line, but the contemporaries of as-Sayyid ar-Radi who wrote about Nahjul Balaghah have given no such indication in their writings although as contemporaries they should have had better information about as-Sayyid Ar-Radi's writing. Thus, al-`Allamah `Ali ibn Nasir who was a contemporary of as-Sayyid ar-Radi and wrote an annotation of Nahjul Balaghah under the name of A`lam Nahjul Balaghah writes in connection with this sermon:

Amir al-mu'minin has praised one of his own companions for his good conduct. He had died before the troubles that arose after the death of the Prophet of Allah.

This is supported by the annotations of Nahjul Balaghah written by al-`Allamah Qutbu'd-Din ar-Rawandi (d. 573 A.H.). Ibn Abi'l-Hadid (vol. 14, p. 4) and Ibn Maytham al-Bahrani (in Sharh Nahjul Balaghah, vol. 4, p. 97) have quoted his following view.

By this Amir al-mu'minin refers to one of his own companions who died before the mischief and disruption that occurred following the death of the Prophet of Allah.

Al-`Allamah al-Hajj al-Mirza Habibu'llah al-Khu'i is of the opinion that the person is Malik ibn al-Harith al-Ashtar on the ground that after the assassination of Malik the situation of the Muslim community was such as Amir al-mu'minin explains in this sermon.

al-Khu'i adds that:

Amir al-mu'minin has praised Malik repeatedly such as in his letter to the people of Egypt sent through Malik when he was made the governor of that place, and like his utterances when the news of Malik's assassination reached him, he said: "Malik! who is Malik? If Malik was a stone, he was hard and solid; if he was a rock, he was a great rock which had no parallel. Women have become barren to give birth to such as Malik." Amir al-mu'minin had even expressed in some of his utterances that, "Malik was to me as I was to the Holy Prophet." Therefore, one who possesses such a position certainly deserves such attributes and even beyond that. (Sharh Nahjul Balaghah, vol. 14, pp. 374-375)

If these words had been about Caliph `Umar and there was some trustworthiness about it Ibn Abi'l-Hadid would have recorded the authority or tradition and it would have existed in history and been known among the people. But here nothing is found to prove the statement except a few self-concocted events. Thus about the pronouns in the words "khayraha" and "sharraha" he takes them to refer to the caliphate and writes that these words can apply only to one who enjoys power and authority because without authority it is impossible to establish the sunnah or prevent innovation. This is the gist of the argument he has advanced on this occasion; although there is no proof to establish that the antecedent of this pronoun is the caliphate. It can rather refer to the world (when Amir al-mu'minin says, "He achieved good [of this world] and remained safe from its evils.") and that would be in accord with the context. Again, to regard authority as a condition for the safeguarding of people's interest and the propagation of the sunnah means to close the door to prompting others to good and dissuading them from evil, although Allah has assigned this duty to a group of the people without the condition of authority:

And that there should be among you a group who call (mankind) unto virtue and enjoin what is good and forbid wrong; and these are they who shall be successful. (Qur'an, 3:104)

Similarly it is related from the Prophet:

So long as people go on prompting for good and dissuading from evil and assisting each other in virtue and piety they will remain in righteousness.

Again, Amir al-mu'minin, in the course of a will, says in general terms: Establish the pillars of the Unity of Allah and the sunnah, and keep both these lamps aflame.

In these sayings there is no hint that this obligation cannot be discharged without authority. Facts also tell us that (despite army and force, and power and authority) the rulers and kings could not prevent evil or propagate virtue to the extent to which some unknown godly persons were able to inculcate moral values by imprinting their morality on heart and minds, although they were not backed by any army or force and they didn't have any equipment save destitution. No doubt authority and control can bend heads down before it, but it is not necessary that it should also pave the way for virtue in hearts. History shows that most of the rulers destroyed the features of Islam. Islam's existence and progress has been possible by the efforts of those helpless persons who possessed nothing save poverty and discomfiture.

If it is insisted that the reference here should only be to a ruler, then why should it not be taken to mean a companion of Amir al-mu'minin who had been the head of a Province such as Salman al-Farisi for whose burial Amir al-mu'minin went to al-Mada'in; and it is not implausible that Amir al-mu'minin might have uttered these words after his burial by way of comments on his life and way of governance. However, to believe that they are about Caliph `Umar is without any proof. In the end, Ibn Abi'l-Hadid has quoted the following statements of (the historian) at-Tabari in proof of his hypothesis:

"It is related from al-Mughirah ibn Shu`bah that when Caliph `Umar died Ibnah Abi Hathmah said crying. "Oh `Umar, you were the man who straightened the curve, removed ills, destroyed mischief, revived the sunnah, remained chaste and departed without entangling in evils.' (According to at-Tabari) al-Mughirah related that "When `Umar was buried I came to `Ali and I wanted to hear something from him about `Umar. So, on my arrival Amir al-mu'minin came out in this state that was wrapped in one cloth after bathing and was jerking the hair of his head and beard and he had no doubt that the Caliphate would come to him. On this occasion he said, "May Allah have mercy on `Umar." Ibnah Abi Hathmah has correctly said that he enjoyed the good of the Caliphate and remained safe from its evils. By Allah, she did not say it herself but was made to say so." (at-Tabari, vol. 1, p. 2763; Ibn Abi'l-Hadid, vol. 12, p. 5; Ibn Kathir, vol. 7, p. 140)

The relater of this event is al-Mughirah ibn Shu`bah whose adultery with Umm Jamil, the Caliph `Umar's saving him from the penalty despite the evidence, and his openly abusing Amir al-mu'minin in Kufah under Mu`awiyah's behest are admitted facts of history. On this ground what weight his statements can carry is quite clear. From the factual point of view also, this story cannot be accepted. Al-Mughirah's statement that Amir al-mu'minin had no doubt about his Caliphate is against the facts. What were the factors from which he made this guess when the actual facts were to the contrary. If the caliphate was certain for any one, it was `Uthman. Thus, at the Consultative Committee `Abd ar-Rahman ibn `Awf said to Amir al-mu'minin: "O' `Ali! do not create a situation against yourself for I have observed and consulted the people and they all want `Uthman." (at-Tabari, vol. 1, p. 2786; Ibn al-Athir, vol. 3, p. 71; Abu'l-Fida', vol. 1, p. 166)

Consequently, Amir al-mu'minin was sure not to get the caliphate as has already been stated on the authority of at-Tabari's History, under the sermon of the Camel's Foam (ash-Shiqshiqiyyah), namely that on seeing the names of the members of the Consultative Committee, Amir al-mu'minin had said to al-`Abbas ibn `Abd al-Muttalib that the caliphate could not be given to anyone except `Uthman since all the powers had been given to `Abd ar-Rahman ibn `Awf and he was `Uthman's brother-in-law (sister's husband) and Sa`d ibn Abi Waqqas was a relative and tribesman of `Abd ar-Rahman. These two would join in giving the caliphate to him.

At this stage, the question arises as to what the reason was that actuated al-Mughirah to prompt Amir al-mu'minin to say something about `Umar. If he knew that Amir al-mu'minin had good ideas about `Umar, he should have also known his impression; but if he thought that Amir al-mu'minin did not entertain good ideas about him then the purpose of his asking Amir al-mu'minin would be none other than that whatever he may say he would, by exposing it, create an atmosphere against him and make the members of the Consultative Committee suspicious of him. The views of the members of the Consultative Committee are well understood from the very fact that by putting the condition of following the conduct of the first two Caliphs in electing the caliph they had shown their adherence to them. In these circumstances when al-Mughirah tried to play this trick Amir al-mu'minin said just by way of relating a fact that `Umar achieved the good (of this world) and remained safe from its evil. This sentence has no connection with praise or eulogy. `Umar did in his days enjoy all kinds of advantages while his period was free from the mischiefs that cropped up later. After recording this statement Ibn Abi'l-Hadid writes:

From this event the belief gains strength that in this utterance the allusion is towards `Umar.

If the utterance means the word uttered by Ibnah Abi Hathmah about which Amir al-mu'minin has said that they are not her own heart's voice but she was made to utter them, then doubtlessly the reference is to `Umar, but the view that these words were uttered by Amir al-mu'minin in praise of `Umar is not at all established. Rather, from this tradition it is evidently shown that these words were uttered by Ibnah Abi Hathmah. Allah alone knows on what ground the words of Ibnah Abi Hathmah are quoted and then it is daringly argued that these words were uttered by Amir al-mu'minin about `Umar. It seems Amir al-mu'minin had uttered these words about someone on some occasion, then Ibnah Abi Hathmah used similar words on `Umar's death and then even Amir al-mu'minin's words were taken to be in praise of `Umar. Otherwise, no mind except a mad one can argue that the words uttered by Ibnah Abi Hathmah should be deemed a ground to hold that Amir al-mu'minin said these words in praise of `Umar. Can it be expected, after (a glance at) the sermon of the Camel's Foam, that Amir al-mu'minin might have uttered these words. Again, it is worth consideration that if these words had been uttered by Amir al-mu'minin on `Umar's death, then at the Consultative Committee when he refused to follow the conduct of the (first) two Caliphs it should have been said to him that only the other day he has said that `Umar had established the sunnah and banished innovations, so that when his conduct was in accord with the sunnah what was the sense in accepting the sunnah but refusing to follow his conduct.

Sermon 228: You drew out my hand towards you for allegiance...

About allegiance to Amir al-mu'minin for the Caliphate (A similar sermon in somewhat different version has already appeared earlier)

ومن كلام له (عليه السلام)

في وصف بيعته بالخلافة

(وقد تقدم مثله بألفاظ مختلفة)

You drew out my hand towards you for allegiance but I held it back and you stretched it but I contracted it. Then you crowed over me as the thirsty camels crowd on the watering cisterns on their being taken there, so much so that shoes were torn, shoulder-cloths fell away and the weak got trampled, and the happiness of people on their allegiance to me was so manifested that small children felt joyful, the old staggered (up to me) for it, the sick too reached for it helter skelter and young girls ran for it without veils.

وَبَسَطْتُمْ يَدِي فَكَفَفْتُهَا، وَمَدَدْتُمُوهَا فَقَبَضْتُهَا، ثُمَّ تَدَاكَكْتُمْ عَلَيَّ تَدَاكَّ الاْبِلِ الْهِيمِ عَلَى حِيَاضِهَا يَوْمَ وِرْدِهَا، حَتَّى انْقَطَعَتِ النَّعْلُ، وَسَقَطَ الرِّدَاءُ، وَوُطِىءَ الضَّعِيفُ، وَبَلَغَ مِنْ سُرُورِ النَّاسِ بِبَيْعَتِهِمْ إِيَّايَ أَنِ ابْتَهَجَ بِهَا الصَّغِيرُ، وَهَدَجَ إِلَيْهَا الْكَبِيرُ، وَتَحَامَلَ نَحْوَهَا الْعَلِيلُ، وَحَسَرَتْ إِلَيْهَا الْكِعَابُ

Alternative Sources for Sermon 228

(1) Al-Mufid, al-'Irshad,142 ;

(2) al-Mufid, al-Jamal,128 , from(3) ;

(3) al-Waqidi, al-Jamal;

(4) al-Thaqafi, al-Gharat, I,310 ;

(5) Ibn Tawus, Kashf,173 ;

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

(7) al-Tabari, Ta'rikh, V, 28;

(8) Ibn `Abd Rabbih, al-`Iqd, II,165 ;

(9) al-Kulayni, al-Rasa'il;

(10) al-Tabari, al-Mustarshid, 95.

Sermon 229: Certainly, fear of Allah is the key to guidance....

Advice about fear of Allah, and an account of those who remain apprehensive of death and adopt abstemiousness

ومن خطبة له (عليه السلام)

في مقاصد أُخرى

Certainly, fear of Allah is the key to guidance, provision for the next world, freedom from every slavery and deliverance from all ruin. With its help the seeker succeeds and he who makes for safety escapes and achieves his aims.

فَإِنَّ تَقْوَى اللهِ مِفْتَاحُ سَدَاد، وَذَخِيرَةُ مَعَاد، وَعِتْقٌ منْ كلِّ مَلَكَة، وَنَجَاةٌ مِنْ كلِّ هَلَكَة، بِهَا يَنْجَحُ الطَّالِبُ، وَيَنْجُوا الْهَارِبُ، وَتُنَالُ الرَّغَائِبُ

Perform (good) acts while such acts are being raised (up to Allah), while repentance can be of benefit, prayer can be heard, conditions are peaceful and the pens (of the two angels) are in motion (to record the actions). Hasten towards (virtuous) actions before the change of age (to oldness), lingering illness or snatching death (overtakes you).

Certainly, death will end your enjoyments, mar your pleasures and remove your objectives. It is an unwanted visitor, an invincible adversary and an unaccounting killer. Its ropes have entrapped you, its evils have surrounded you, its arrowheads have aimed at you, its sway over you is great, its oppression on you is continuous and the chance of its missing you is remote.

فَاعْمَلُوا وَالْعَمَلُ يُرْفَعُ، وَالتَّوْبَةُ تَنْفَعُ، وَالدُّعَاءُ يُسْمَعُ، وَالْحَالُ هَادِئَةٌ، وَالاْقْلامُ جَارِيَةٌ. وَبَادِرُوا بِالاْعْمَالِ عُمُراً نَاكسِاً، أَوْ مَرَضاً حَابِساً، أَوْ مَوْتاً خَالِساً، فَإِنَّ الْمَوْتَ هَادِمُ لَذَّاتِكُمْ، وَمُكَدِّرُ شَهَوَاتِكُمْ، وَمُبَاعِدُ طِيَّاتِكُمْ، زَائِرٌ غَيْرُ مَحْبُوب، وَقِرْنٌ غَيْرُ مَغْلُوب، وَوَاترٌ غَيْرُ مَطْلُوب، قَدْ أَعْلَقَتْكُمْ حَبَائِلُهُ، وَتَكَنَّفَتْكُمْ غَوَائِلُهُ، وَأَقْصَدَتْكُمْ مَعَابِلُهُ، وَعَظُمَتْ فِيكُمْ سَطْوَتُهُ، وَتَتَابَعَتْ عَلَيْكُمْ عَدْوَتُهُ، وَقَلَّتْ عَنْكُمْ نَبْوَتُهُ

Very soon you will be overwhelmed with the gloom of its shades, the severity of its illness, the darkness of its distresses, the nonsense utterances of its pangs, the grief of its destruction, the darkness of its encompassment and the unwholesomeness of its taste. It will seem as if it has come to you all of a sudden, silenced those who were whispering to you, separated your group, destroyed your doings, devastated your houses and altered your successors to distribute your estate among the chief relatives, who did not give you any benefit, or the grieved near ones who could not protect (you), or those rejoicers who did not lament (you).

فَيُوشِكُ أَنْ تَغْشَاكُمْ دَوَاجِى ظُلَلِهِ، وَاحْتِدَامُ عِلَلِهِ، وَحَنَادِسُ غَمَرَاتِهِ، وَغَوَاشِي سَكَرَاتِهِ، وَأَلِيمُ إِرْهَاقِهِ، وَدُجُوُّ أَطْبَاقِهِ، وَجُشُوبَةُ مَذَاقِهِ; فَكَأَنْ قَدْ أَتْاكُمْ بَغْتَةً فَأَسْكَتَ نَجِيَّكُمْ، وَفَرَّقَ نَدِيَّكُمْ، وَعَفَّى آثَارَكُمْ، وَعَطَّلَ دِيَارَكُمْ، وَبَعَثَ وُرَّاثَكُمْ، يَقْتَسِمُونَ تُرَاثَكُمْ، بَيْنَ حَمِيم خَاصٍّ لَمْ يَنْفَعْ، وَقَرِيب مَحْزُون لَمْ يَمْنَعْ، وَآخَرَ شَامِت لَمْ يَجْزَعْ

Therefore, it is upon you to strive, make effort, equip yourself, get ready and provide yourself from the place of provision. And let not the life of this world deceive you as it deceived those before you among the past people and by-gone periods -- those who extracted its milk, benefited from its neglectfulness, passed a long time and turned its new things into old (by living long). Their abodes turned into graves and their wealth into inheritable estate.

They do not know who came to them (at their graves); do not pay heed to those who weep over them, and do not respond to those who call them. Therefore, beware of this world as it is treacherous, deceitful and cheating, it gives and takes back, covers with clothes and uncovers. Its pleasure does not last, its hardship does not end and its calamity does not stop.

فَعَلَيْكُمْ بِالْجِدِّ وَالاجْتِهَادِ، وَالتَّأَهُّبِ وَالاسْتِعْدَادِ، وَالتَّزَوُّدِ فِي مَنْزِلِ الزَّادِ. وَلاَ تَغُرَّنَّكُمُ الدُّنْيَا كَمَا غَرَّتْ مَنْ كَانَ قَبْلَكُمْ مِنَ الاْمَمِ الْمَاضِيَةِ، وَالْقُرُونِ الْخَالِيَةِ، الَّذِينَ احْتَلَبُوا دِرَّتَهَا، وَأصَابُوا غِرَّتَهَا، وَأَفْنَوْا عِدَّتَهَا، وَأَخْلَقُوا جِدَّتَهَا، أَصْبَحَتْ مَسَاكِنُهُمْ أَجْدَاثاً، وَأَمْوَالُهُمْ مِيرَاثاً، لاَ يَعْرِفُونَ مَنْ أَتَاهُمْ، وَلاَ يَحْفِلُونَ مَنْ بَكَاهُمْ، وَلاَ يُجِيبُونَ مَنْ دَعَاهُمْ. فَاحْذَرُوا الدُّنْيَا فَإِنَّهَا غَرَّارَةٌ خَدُوعٌ، مُعْطِيَةٌ مَنُوعٌ، مُلْبِسَةٌ نَزُوعٌ، لاَ يَدُومُ رَخَاؤُهَا، وَلاَ يَنْقَضِي عَنَاؤُهَا، وَلاَ يَرْكُدُ بَلاَؤُهَا

A part of the same sermon about ascetics

منها: في صفة الزّهاد

They are from among the people of this world but are not its people, because they remain in it as though they do not belong to it. They act herein on what they observe and hasten here in (to avoid) what they fear. Their bodies move among the people of the next world. They see that the people of this world attach importance to the death of their bodies but they themselves attach more importance to the death of the hearts of those who are living.

كَانُوا قَوْماً مِنْ أَهْلِ الدُّنْيَا وَلَيْسُوا مِنْ أَهْلِهَا، فَكَانُوا فِيهَا كَمَنْ لَيْسَ مِنْهَا، عَمِلُوا فِيهَا بَمَا يُبْصِرُونَ، وَبَادَرُوا فِيهَا مَا يَحْذَرُونَ، تَقَلَّبُ أَبْدَانُهُمْ بَيْنَ ظَهْرَانَيْ أَهْلِ الاْخِرَةِ، يَرَوْنَ أَهْلَ الدُّنْيَا يُعَظِّمُونَ مَوْتَ أَجْسَادِهِمْ وَهُمْ أَشدُّ إِعْظَاماً لِمَوْتِ قُلُوبِ أَحْيَائِهِمْ

Alternative Sources for Sermon 229

(1) Ibn al-'Athir, al-Nihayah, I,355 , II, 61,103 , III,174 ;

(2) al-'Amidi, Ghurar,112 ,148 ,213 .

Sermon 230: The Prophet manifested...

Amir al-mu'minin delivered this sermon at Dhiqar on his way to Basrah, and the historian al-Waqidi has mentioned it (in Kitab al-Jamal)

ومن خطبة له (عليه السلام)

خطبها بذي قار، وهو متوجّه إلى البصرة

ذكرها الواقِدي في كتاب "الجمل "

About the Holy Prophet

The Prophet manifested whatever he was commanded and conveyed the messages of his Lord. Consequently, Allah repaired through him the cracks, joined through him the slits and created (through him) affection among kin although they bore intense enmity in (their) chests and deep-seated rancour in (their) hearts.

فَصَدَعَ بَمَا أُمِرَ بِهِ، وَبَلَّغَ رِسَالَةِ رَبِّهِ، فَلَمَّ اللهُ بِهِ الصَّدْعَ، وَرَتَقَ بِهِ الْفَتْقَ، وَأَلَّفَ بِهِ بَيْنَ ذَوِي الاْرْحَامِ، بَعْدَ الْعَدَاوَةِ الْوَاغِرَةِ فِي الصُّدُورِ، والضَّغَائِنِ الْقَادِحَةِ فِي الْقُلُوبِ

Alternative Sources for Sermon 230

(1) Al-Mufid, al-Jamal,127 ;

(2) al-Mufid, al-'Irshad,115 ; from(3)

(3) al-Waqidi, al-Jamal,

(4) Ibn `Abd Rabbih, al-`Iqd, II,227 .

Sermon 231: This money is neither for me nor for you…

`Abdullah ibn Zama`ah who was one of the followers of Amir al-mu'minin came to him during his Caliphate to ask for some money when Amir al-mu'minin said:

ومن كلام له (عليه السلام)

كلّم به عبدالله بن زمعة وهو من شيعته

وذلك أنه قَدِمَ عليه في خلافته يطلب منه مالاً، فقال (عليه السلام):

This money is neither for me nor for you, but it is the collective property of the Muslims and the acquisition of their swords. If you had taken part with them in their fighting you would have a share equal to theirs, otherwise the earning of their hands cannot be for other than their mouths.

إِنَّ هذَا الْمَالَ لَيْسَ لِي وَلاَ لَكَ، وَإِنَّمَا هُوَ فَيْءٌ لِلْمُسْلِمِينَ، وَجَلْبُ أَسْيَافِهِمْ، فَإِنْ شَرِكْتَهُمْ فِي حَرْبِهِمْ كَانَ لَكَ مِثْلُ حَظِّهِمْ، وَإِلاَّ فَجَنَاةُ أَيْدِيهِمْ لاَ تَكُونُ لِغَيْرِ أَفْوَاهِهِمْ

Alternative Sources for Sermon 231

(1) Al-'Amidi, Ghurar, 69.

Sermon 232: Know that the tongue is a part of a man's body…

On Ja`dah ibn Hubayrah al-Makhzumi's1 inability to deliver a sermon.

ومن كلام له (عليه السلام)

بعد أن أقدم أحدهم على الكلام فحصر

[وهو في فضل أهل البيت، ووصف فسادالزمان]

About speaking the truth

Know that the tongue is a part of a man's body. If the man desists, speech will not co-operate with him and when he dilates, speech will not give him time to stop. Certainly, we are the masters of speaking. Its veins are fixed in us and its branches are hanging over us.

أَلاَ إِنَّ اللِّسَانَ بَضْعَةٌ مِنَ الاْنْسَانِ، فَلاَ يُسْعِدُهُ الْقَوْلُ إِذَا امْتَنَعَ، وَلاَ يُمْهِلُهُ النُّطْقُ إِذَا اتَّسَعَ، وَإِنَّا لاَمَرَاءُ الْكَلاَمِ، وَفِينَا تَنَشَّبَتْ عُرُوقُهُ، وَعَلَيْنَا تَهَدَّلَتْ غُصوُنُهُ

Know that - may Allah have mercy on you - you are living at a time when those who speak about right are few, when tongues are loath to utter the truth and those who stick to the right are humiliated. The people of this time are engaged in disobedience. Their youth are wicked, their old men are sinful, their learned men are hypocrites, and their speakers are sycophants. Their young ones do not respect their elders, and their rich men do not support the destitute.

وَاعْلَمُوا رَحِمَكُمُ اللهُ أَنَّكُمْ فِي زَمَان الْقَائِلُ فِيهِ بالْحَقِّ قَلِيلٌ، وَاللِّسَانُ عَنِ الصِّدْقِ كَلِيلٌ، وَاللاَّزِمُ لِلْحَقَّ ذَلِيلٌ، أَهْلُهُ مُعْتَكِفُونَ عَلَى الْعِصْيَانِ، مُصْطَلِحُونَ عَلَى الاْدْهَانِ، فَتَاهُمْ عَارِمٌ، وَشَائِبُهُمْ آثِمٌ،عَالِمُهُمْ مُنَافِقٌ، وَقَارِئُهُمْ مُمَاذِقٌ، لايُعَظِّمُ صَغِيرُهُمْ كَبِيرَهُمْ، وَلاَ يَعُولُ غَنيِيُّهُمْ فَقِيرَهُمْ

Alternative Sources for Sermon 232

(1) Al-Kulayni, Rawdah,396 ;

(2) al-Raghib, Muhadarat, I, 89;

(3) al-Watwat, al-Ghurar,108 ;

(4) al-Zamakhshari, Rabi`, I, at the beginning;

(5) al-'Amidi, Ghurar, 82,132 .

Notes

1. Once Amir al-mu'minin asked his nephew (sister's son) Ja`dah ibn Hubayrah al-Makhzumi to deliver a sermon, but when he rose for speaking his tongue faltered and he could utter nothing, whereupon Amir al-mu'minin ascended the pulpit to speak and delivered a long sermon out of which a few sentences have been recorded here by as-Sayyid ar-Radi.

Sermon 233: They differ among themselves....

Causes for difference in the features and traits of people

Dhi`lib al-Yamami has related from Ahmad ibn Qutaybah, and he from `Abdullah ibn Yazid and he from Malik ibn Dihyah who said, "We were with Amir al-mu'minin when discussion arose about the differences of men (in features and conduct) and then Amir al-mu'minin said":

ومن كلام له (عليه السلام)

روى اليماني، عن أحمد بن قتيبة، عن عبدالله بن يزيد، عن مالك بن دِحْيَةَ، قال: كنّا عند أميرالمؤمنين (عليه السلام)، وقد ذكر عنده اختلاف الناس فقل ـ:

They differ among themselves because of the sources1 of their clay (from which they have been created). This is because they are either from saltish soil or sweet soil or from rugged earth or soft earth. They, resemble each other on the basis of the affinity of their soil and differ according to its difference. Therefore, sometimes a person of handsome features is weak in intelligence, a tall statured person is of low courage, a virtuous person is ugly in appearance, a short statured person is far-sighted, a good-natured person has an evil trait, a person of perplexed heart has bewildering mind and a sharp-tongued person has a wakeful heart.

إِنَّمَا فَرَّقَ بَيْنَهُمْ مَبَادِىءُ طِينِهِمْ، وَذلِكَ أَنَّهُمْ كَانُوا فِلْقَةً مِنْ سَبَخِ أَرْض وَعَذْبِهَا، وَحَزْنِ تُرْبَة وَسَهْلِهَا، فَهُمْ عَلَى حَسَبِ قُرْبِ أَرْضِهِمْ يَتَقَارَبُونَ، وَعَلَى قَدْرِ اخْتِلاَفِهَا يَتَفَاوَتُونَ، فَتَامُّ الرُّوَاءِ نَاقِصُ الْعَقْلِ، وَمَادُّ الْقَامَةِ قَصِيرُ الْهِمَّةِ، وَزَاكِي الْعَمَلِ قَبِيحُ المَنْظَرِ، وَقَرِيبُ الْقَعْرِ بَعِيدُ السَّبْرِ،مَعْرُوفُ الضَّرِيبَةِ مُنْكَرُ الْجَلِيبَةِ، وَتَائِهُ الْقَلْبِ مُتَفَرِّقُ اللُّبِّ، وَطَلِيقُ اللِّسَانِ حدِيدُ الْجَنَانِ

Alternative Sources for Sermon 233

(1) Al-Yamani, al-Taraz;

(2) al-Zamakhshari, Rabi`, I,110 .

Notes

1. Amir al-mu'minin has ascribed the differences in features and characters of people to the differences in the clay from which they are created and according to which their features are shaped and the skeletons of their characters are formed. Therefore, to the extent that their clay of origin is akin, their mental and imaginative tendencies too will be similar and to the extent by which they differ, there will be a difference in their inclinations and tendencies. By origins of a thing are meant those things on which its coming into existence depends, but they should not be its cause. The word "tin" is the plural of "tinah" which means origin or basis. Here "tinah" means semen which after passing through various stages of development emerges in the human shape. Its origin means those constituents from which those items are created which help in the formation of semen. Thus, by saltish, sweet, soft or hard soil the reference is to these elementary constituents. Since those elementary constituents carry different properties the semen growing out of them will also bear different characteristics and propensities which will (eventually) show forth in the differences in features and conduct of those borne in it.

Ibn Abi'l-Hadid has written (in Sharh Nahjul Balaghah, vol. 13, p. 19) that "origins of tinah" implies those preservative factors which are different in their properties as Plato and other philosophers have held. The reason for calling them "origins of tinah" is that they serve as an asylum for the human body and prevent the elements from diffusion. Just as the existence of a thing hinges on its basis, in the same way the existence of this body which is made up of elements depends on preservative factors. So long as the preservative factor exists the body is also safe from disruption and disintegration and the elements too are immune to diffusion and dispersal. When it leaves the body the elements also get dispersed.

According to this explanation Amir al-mu'minin's words would mean that Allah has created different original factors among whom some are vicious and some are virtuous, some are weak and some are strong, and every person will act according to his original factor. If there is similarity in the inclinations of two persons it is because their original factor are similar, and if their tendencies differ it is because their original factors do not have any similarity. But this conclusion is not correct because Amir al-mu'minin's words do not only refer to differences in conduct and behaviour but also of features and shape and the differences of features and shape cannot be the result of differences in original factors.

In any case, whether the original factors are the cause of differences in features and conduct or the elementary constituents are the cause, these words appear to lead to the negation of volition and to prove the compulsion (of destiny) in human actions, because if man's capacity for thinking and acting is dependent on "tinah" then he would be compelled to behave himself in a fixed way on account of which he would neither deserve praise for good acts nor be held blame worthy for bad habits. But this hypothesis is incorrect because it is well established that just as Allah knows everything in creation after its coming into being, in the same way He knew it before its creation. Thus, He knew what actions man would perform of his free will and what he would leave. Therefore, Allah gave him capacity to act according to his free will, and created him from a suitable "tinah". This tinah is not the cause of his actions so as to snatch away from him his free will but the meaning of creating from suitable tinah is that Allah does not by force stand in man's way but allows him to tread the path he wants to tread of his own free will.

Sermon 234: May my father and my mother shed their lives for you…

Spoken when Amir al-mu'minin was busy in the funeral ablution (ghusl) of the Holy Prophet and shrouding him

ومن كلام له (عليه السلام)

قاله وهو يلي غسل رسول الله (صلى الله عليه وآله) وتجهيزه

May my father and my mother shed their lives for you. O Messenger of Allah! With your death the process of prophethood, revelation and heavenly messages has stopped, which had not stopped at the death of others (prophets). Your position with us (members of your family) is so special that your grief has become a source of consolation (to us) as against the grief of all others; your grief is also common so that all Muslims share it equally.

If you had not ordered endurance and prevented us from bewailing, we would have produced a store of tears and even then the pain would not have subsided, and this grief would not have ended, and they would have been too little of our grief for you. But this (death) is a matter that cannot be reversed nor is it possible to repulse it. May my father and my mother die for you; do remember us with Allah and take care of us.

بِأَبِي أَنْتَ وأُمِّي، لَقَدِ انْقَطَعَ بِمَوْتِكَ مَا لَمْ يَنْقَطِعْ بِمَوْتِ غَيْرِكَ مِنَ النُّبُوَّةِ وَالاْنْبَاءِ وأَخْبَارِ السَّماءِ، خَصَصْتَ حَتَّى صِرْتَ مُسَلِّياً عَمَّنْ سِوَاكَ، وَعَمَمْتَ حَتّى صَارَ النَّاسُ فِيكَ سَواءً، وَلَوْ لاَ أَنَّكَ أَمَرْتَ بِالصَّبْرِ، وَنَهَيْتَ عَنِ الْجَزَعِ، لاَنْفَدْنَا عَلَيْكَ مَاءَ الشُّؤُونِ، وَلَكَانَ الدَّاءُ مُمَاطِلاً، وَالْكَمَدُ مُحَالِفاً، وَقَلاَّ لَكَ! وَلكِنَّهُ مَا لاَ يُمْلَكُ رَدُّهُ، وَلاَ يُسْتَطَاعُ دَفْعُهُ !

بِأَبِي أَنْتَ وَأُمّي! اذْكُرْنَا عِنْدَ رَبِّكَ، وَاجْعَلْنَا مِنْ بَالِكَ !

Alternative Sources for Sermon 234

(1) Al-Mufid, al-'Amali, 60;

(2) Ibn al-'Athir, al-Nihayah, III,143 (t.y.b);

(3) Muhammad ibn Habib, al-'Amali,112 ;

(4) Ahmad ibn Hanbal, Musnad, hadith228 ;

(5) Ibn Hisham, al-Sirat al-Nabawiyyah, IV,213 ;

(6) al-Baladhuri, Ansab, I,571 ;

(7) Abu Ishaq Ibrahim ibn al-Sari ibn Sahl al-Nahwi, al-'Amali;

For(3) &(4) see `Abd al-Zahra', III,182 .

Sermon 235: I began following the path...

In this sermon Amir al-mu'minin has related his own condition after the Prophet's migration till his meeting with him.1

ومن كلام له (عليه السلام)

اقتصّ فيه ذكر ما كان منه بعد هجرة النبي(صلى الله عليه وآله) ثم لحاقه به

I began following the path adopted by the Prophet and treading on the lines of his remembrance till I reached al-`Arj.

فَجَعَلْتُ أَتْبَعُ مَأْخَذَ رَسُولِ الله (صلى الله عليه وآله) فَأَطَأُ ذِكْرَهُ، حَتَّى انْتَهَيْتُ إِلَى الْعَرَجِ

As-Sayyid ar-Radi says: Amir al-mu'minin's words "faata'u dhikrahu" constitute the highest forms of brevity and eloquence. He means to say that he was being given news about the Prophet from the commencement of his setting out till he reached this place, and he has expressed this sense in this wonderful expression.

قال السيد الشريف رضي الله عته في حديث طويل: فقوله (عليه السلام): «فَأطَأُ ذِكْرَهُ»، من الكلام الذي رُمِيَ به إلى غايتي والفصاحة والايجاز، وأراد أني كنتُ أُعْطي خبره(عليه السلام) من بدء خروجي إلى أن انتهيتُ إلى هذا الموضع، وكنّى عن ذلك بهذه الكناية العجيبة

Alternative Sources for Sermon 235

(1) Ibn al-'Athir, al-Nihayah, V, (w.t.'a).

Notes

1. Since the commencement of prophethood, the Prophet remained in Mecca for thirteen years. For him, this period was of the severest oppression and destitution. The unbelievers of the Quraysh had closed all the doors of livelihood upon him, and had left no deficiency in inflicting hardships upon him, so much so that in order to take his life they began contriving how to do away with him. Forty of their nobles assembled in the hall of audience (Dar an-Nadwah) for consultation, and decided that one individual should be picked out from every tribe and they should jointly attack him. In this way, Banu Hashim would not dare to face all the tribes, and the matter would quieten down on the payment of blood price. To give a practical shape to this scheme, these people sat in ambush near the house of the Prophet on the night of the first of Rabi` al-awwal, so that when the prophet slept in his bed he would be attacked. On this side the preparation for killing him was complete, and on the other side Allah informed him of all the intrigues of the Quraysh unbelievers and commanded him to make `Ali (p.b.u.h.) sleep on his bed and himself to emigrate to Medina. The Prophet sent for `Ali (p.b.u.h.) and disclosing to him his plan, said: "Ali, you lie on my bed." Amir al-mu'minin enquired: "O' Messenger of Allah, will your life be saved by my sleeping here?" The Prophet said: "Yes." Hearing this Amir al-mu'minin performed a prostration in thanks-giving and, exposing himself fully to the danger, lay on the Prophet's bed while the Prophet left from the rear door. The Quraysh unbelievers were peeping and getting ready for the attack but Abu Lahab said: "It is not proper to attack in the night because there are women and children also in the house. When morning dawns you attack him, but keep watch during night that he should not move anywhere." Consequently, they kept their eyes on the bed throughout the night and soon, on the appearance of the dawn, proceeded forward stealthily. Hearing the sound of their footsteps, Amir al-mu'minin removed the covering from his face and stood up. The Quraysh gazed at him with stretched eyes as to whether it was an illusion or fact. After making sure that it was `Ali they enquired, "Where is Muhammad?" and `Ali replied, "Did you entrust him to me, that now you are asking me?" They had no reply to this. Men ran to chase him but found footprints only up to the cave of Thawr. Beyond that there were neither footprints nor any sign of hiding in the cave. They came back bewildered while the Prophet after staying in the cave for three days left for Medina. Amir al-mu'minin passed these three days in Mecca, returned to the people their properties lying in trust with the Prophet and set off towards Medina to join the Prophet. Upto al-`Arj which is a place between Mecca and Medina, he kept getting news about the Prophet and he continued his anxious march in his search till he met the Prophet at Quba on the twelfth of Rabi` al-awwal, and entered Medina with him. (at-Tabari, at-Tafsir, vol. 9, pp. 148-151; at-Tarikh, vol. 1, pp. 1232-1234; Ibn Sa`d, at-Tabaqat, vol. 1, Part 1, pp. 153-154; Ibn Hisham, as-Sirah, vol. 2, pp. 124-128; Ibn al-Athir, Usd al-ghabah, vol. 4, p. 25; al-Kamil, vol. 2, pp. 101-104; Ibn Kathir, at-Tafsir, vol. 2, pp. 302-303; at-Tarikh, vol. 3, pp. 180-181; Ibn Abi'l-Hadid, vol. 13, pp. 303-306; as-Suyuti, ad-Durr al-manthur, vol. 3, pp. 179-180; al-`Allamah al-Majlisi, Bihar al-anwar, vol. 19, pp. 28-103).