CHAPTER VI: MEMORABLE WORDS AND SPEECHES OF THE COMMANDER OF THE FAITHFUL
His Words about God
(This is) a brief account of some of the words of (the Commander of the faithful), peace be on him, concerning the necessity of knowing God, the Exalted, His unity and the denial of anthropomorphism (tashbih), together with a description of God's justice, the different kinds of wisdom and the evidence and proof of these.
[Abu Bakr al-Hudhali reported on the authority of al-Zuhri, on the authority of 'Isa b. Zayd, on the authority of Salih b. Kaysan:]
The Commander of the faithful, peace be on him, said, in urging the knowledge of God, may He be praised, and (the acknowledgement) of His unity:
"The first act of worshipping God is to know Him. The basis of knowledge of Him lies in (the acknowledgement of) His Unity. The support for (the acknowledgement of) His Unity is the denial of any comparison of Him, the High, (with man) in terms of stating that human qualities (sifat) subsist in Him. (This is) because of the testimony of reason that everyone in whom human qualities subsist is created (masnu'). Whereas the testimony of reason (requires) that He, the High and Exalted, Who is the Creator (sani'), is not created Through the creation of God which points towards Himself, through reason which establishes the belief in knowledge of Him, through reflection which confirms the proof of His (existence), God has caused His creation to be evidence of Himself. Through it, He has revealed His Majesty. He is One, Unique in His eternity, without partner in His Godliness, without equal in His Godliness. By virtue of the contradictory nature of things which contradict each other, them is knowledge that nothing is contrary to Him. By virtue of the nature of comparability in matters which. can be compared, there is knowledge that nothing can be compared to Him."
(The Commander of the faithful said this) in a speech which, if it was fully reported, would make this book too long.
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Among the speeches recorded on his authority, peace be on him, about the denial of any comparison of God (with human qualities) is that which al-Sha'bi reported. He said that the Commander of the faithful, peace be on him, heard a man saying: "By Him Who is veiled with seven layers (of heaven)." Then he raised his stick towards the sky.
"Woe upon you," he said, "God is too exalted to be veiled from anything and for anything to be veiled from Him. Praise be to Him, Whom no place contains, yet from Whom nothing on earth or in heaven is hidden."
"Shall I redeem my oath, Commander of the faithful?" the man asked.
"No," he answered, "you did not swear by God. Therefore no atonement for perjury is required of you, for you were only swearing by something else."
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The historians (ahl al-sira wa 'ulama al-naqala)report that a man
came to the Commander of the faithful, peace be on him, and asked: "Commander of the faithful, tell me about God, the Exalted. Did you see Him when you worshipped Him?"
"I am not one who worships someone whom I have not seen" he answered.
"Then how did you find Him when you saw Him?" he asked.
"Woe upon you," he said, "the eyes do not see Him in terms of human eye-sight. Rather the hearts see Him through the inner realities of faith (Iman). (He can be) known through evidence and can be characterised by signs, which cannot be compared to people nor attained through sense perception."
The man went away saying: "Indeed, God knows well how He should deliver His message."
In this account there is evidence that (the Commander of the faithful) denied the possibility of direct vision of God, the Mighty and High.
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[Al-Hasan b. Abi al-Hasan al-Basri reported:]
A man came to the Commander of the faithful, peace be on him, after his departure from the battle of Siffin. He asked him: ": commander of the faithful, tell me: Was the battle which took place between you and these people a result of the decree and determination of God?"
"You have never gone up a hill nor gone down into a valley without God's decree and determination being present in the action," he answered.
"Then, Commander of the faithful, I regard (all) my concerns as God's responsibility," he said.
"Why?"
"If the decree and determination of God drive us to act," he said, "then what is the point of rewarding us for obedience and punishing us for disobedience?"
"Fellow," said the Commander of the faithful, peace be on him, have you thought that it was a sealed decree and determination? Don't think that. That sort of statement is the doctrine of idolaters, supporters of Satan and opponents of God, the Merciful. (It is such people) and the Majis with them who have adopted it. God, exalted be His- Majesty, gives commands as a matter of free choice (takhyir), and gives prohibitions as a warning (against an action.) He puts the burden on us. He is not obeyed unwillingly nor is He disobeyed as one who can be overcome. He has not created the heavens and the earth and what is between them in vain. That is the opinion of those who disbelieve. There will be woe from Hell-fire for those who disbelieve. (XXXVIII 27). "
"What, then, is the decree and determination which you mentioned, Commander of the faithful?" asked the man.
He answered: "It is the command to obey, the prohibition of disobedience, the provision (to man) to draw near Him and to abandon those who disobey Him, the promise (of reward) and the threat (of punishment), the inspiration (He gives man) to do good and the fear of doing evil (which He arouses in man). All that is the decree of God with regard to our actions and His determination of our deeds. As for anything else (which has been claimed), do not give it any consideration. For the consideration of it will invalidate your action."
"You have dispelled my worries, Commander of the faithful," said the man. "May God dispel yours." And he began to recite:
You are the Imam, through obedience to whom we hope for forgiveness from God, the Merciful, on the Day of the Return (to Him). You have explained what was unclear in our religion. May your Lord bounteously reward you with kindness.
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This account clarifies, through the words of the Commander of the faithful, peace be on him, the meaning of (divine) justice and the prohibition of (belief in) the doctrine of determinism (jabr), (in addition to) establishing the wisdom in the actions of God, the Exalted, and denying that there is any futility in them.
His Words about Knowledge ('Ilm)
(This is a selection of) some of the words of (the Commander of the faithful), peace be on him, in praise of (traditional) knowledge ('ilm), about the categories of people, the merit of (traditional) knowledge, and about acquiring it and wisdom.
The traditionists (ahl al-naql) have reported on the authority of Kumayl b. Ziyad, may God have mercy on him, that he said:
One day the Commander of the faithful took me by the hand in the mosque and led me out of it. When he had gone out into the desert, he breathed a deep sigh and said: "Kumayl, these hearts are containers (of knowledge); the best of them are those which best preserve (the knowledge). Therefore preserve what I say to you. There are three kinds of people: One who knows the Lord (for His own sake), one who acquires knowledge as a means of salvation and low class rabble, followers of every crower, who bend with every breeze. These men do not seek to be illuminated by the light of learning, nor do they resort to any sure authority(rukn).
"Kumayl, knowledge is better than wealth. Knowledge guards you while you guard wealth. Wealth is diminished by expenditure while knowledge is increased even by giving it away.
"Kumayl, the love of knowledge is a (kind of) religion which is professed (by a man) and through which he perfects his obedience (to God) during his life and acquires a noble reputation after his death. Knowledge is a judge and wealth is something which is judged.
"Kumayl, those who amass wealth die even as they live while those who possess knowledge will continue to exist for as long as time lasts. Their individual entities will disappear but their images will remain in the hearts (of men).
"Here, indeed is much knowledge," and he pointed to his breast. "If I could come upon men who would carry it (hamala),..Indeed I came upon such as took it too quickly and (thus) did not protect it. Such a man would use the tools of religion for (success in) the world. He would seek to use the proofs of God and His favours as a means of dominating His friends and His Book. Or (there was the sort of man) who submitted to the wisdom (of God's knowledge) without having true vision of his own (need for) humility. At the first appearance of any problem, doubt would eat into his heart. Neither this man nor that one (was appropriate). (As each) eagerly sought pleasures and was easily dominated by passions or enamoured of amassing and hoarding wealth, they were not of the kind who would be shepherds of religion. They were both much more like cattle wandering without restraint in search of fodder. Thus in the (living) death of such carriers of knowledge would knowledge itself die.
"O God, indeed the earth will never be without (a man who is) a proof (hujja i.e. an Imam) of You to Your Creation, whether (he acts) openly in the public eye or secretly out of fear. (In this way) the proofs of God and His signs will not be brought to nought. Where are those men? They are men who are least in number yet greatest in God's esteem. Through them God preserves His proofs (to the world) until they hand them as a trust to their equals and sow them as seeds in the hearts of those like themselves. Through them knowledge has broken into the inner realities of faith and they have found the spirit of certainty to be something gentle and comforting. They have found easy what those who love the easy life have found to be hard and difficult. They are familiar with things which the ignorant distrust. They have travelled through this world with their bodies while their souls have been (always) associated with the Highest Abode. These are the representatives (khulafa) of God on His earth and those who summon His worshippers to His (true) religion.
Then he breathed a deep sigh and said: "Oh, how I long to see them." He took his hand from mine and said to me: "Go now, if you wish."
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Among the words of (the Commander of the faithful), peace be on him, urging people to knowledge (ma'rifa), explaining its merit, and the qualities of those who possess knowledge ('ulama), and (describing) how those who seek knowledge should be, is (this report) of a speech which scholars have handed down in (their) accounts. However, we have omitted the beginning of it, (starting at) his words:
"Praise be to God, Who has guided us from error, Who has given us vision (and kept us away) from blindness, Who has (bestowed) on us the religion of Islam. (It is He) Who has caused prophethood to have been among us and Who has made us good men. He has made our ultimate pinnacle the ultimate pinnacle of prophets. He has made us the best community which has come for men. We enjoin the good and forbid the evil. We worship God and we do not associate anything with Him, nor do we take any master (wali) apart from Him. We are witnesses of God and the Apostle was our witness (of Him). We seek intercession and are given intercession along with those with whom we sought intercession from Him. We ask and our request is granted. He forgives the sins of those whom we pray for. God has elected us. We do not call on any master (wali) apart from Him.
"People, help one another to (acts of) good faith and piety. But do not help one another to sin and aggression. Fear God. Indeed God is severe in (His) punishment.
"People, I am the cousin of your Prophet and the closest of you to God and His Apostle. Therefore question me, question me. It is as if knowledge ('ilm) has already wasted away among you. When any one who possesses knowledge perishes, then part of his knowledge perishes with him. Those among the people who possess knowledge ('ulama) are like the full-moon in the sky whose light illuminates the rest of the constellations. Take hold of whatever knowledge appears to you. Beware of seeking it for four reasons: that through it you may vie with (other) possessors of knowledge; or that by it you may quarrel with the ignorant; or that as a result of it you act hypocritically in discussions; or that through it you may disregard the leaders of the people in favour of yourselves becoming leaders. Those who do (good) acts and those who do not will not receive equal punishment from God. May God benefit both us and you by what He has taught us. May (a man who has knowledge) use it only for the sake of God. Indeed He is One Who hears, One Who answers."
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Among his statements, peace be on him, about the description of the one who possesses knowledge ('alim) and the training of one who seeks to possess knowledge is what is reported by al-Harith al-A'war. He said: I heard the Commander of the faithful say: "It is the right of the one who possesses knowledge ('alim) that he should not be questioned too much, nor be required to answer. Nor should he be troubled when he is tired, nor caught hold of by the sleeves when he rises (to leave). No (finger) should be pointed at him with regard to anything which is needed, nor should any secret of his be divulged. No one should speak slander in his presence. He should be given great respect in as much as he has preserved the command of God. The student should only sit in front of him and should not expose him to too much of his company. If a student (seeking) knowledge, or anyone else, comes to him while he is in a group, he should make a general greeting to them all and give particular good wishes to him.
"Let him be respected whether he is present or absent. Let his right be known. Indeed the man who possesses knowledge receives greater reward than the man who fasts, the man who undertakes (other religious duties), the man who strives along the path of God. When the one who possesses knowledge ('alim) dies, a breach is made in Islam which can only be filled by his successor and the one who seeks after knowledge. The angels ask for forgiveness for him and those in heaven and on earth pray for him."
His Words concerning Heresy.
Among his speeches, peace be on him, concerning heretics (ahl al-bida') and those who speak of religion in terms of their own opinion while opposing the way of true believers (ahl al-haqq) through what they say, is (the speech) reported by sound traditionists of the non-Shi'a ('amma) and the Shi'a (khassa). The speech opens with the praising of God and blessings on His Prophet, may God bless him and his family, (and then goes on)
: "My responsibility for what I say is guaranteed and I am answerable for it. It will not wither the corn-seeds which men have sown, nor will roots be parched as a result of it.
All goodness is within a man who knows his own ability. Not knowing one's own ability is sufficient ignorance for man. A creature who is most hateful to God is a man whom God, the Exalted, has left to himself, (a man) who is deviating from the true path, (a man) enamoured of words of heresy. (In this heresy) he has become addicted to fasting and prayer. Yet he is seduction to those who are seduced by him, himself going astray from the guidance of those who came before him, and leading into error those who follow him. Thus he bears (responsibility) for the sins of others, being (himself) settled in his own sinfulness. (Such a man) has picked up the refuse of ignorance amid ignorant men without guidance. Unaware of the intense darkness of rebellion, he is blind to guidance. Yet men like himself call him knowledgeable ('alim) while he is not constant in following it even for one complete day. He goes out early and seeks to make much of what is little (regarding it as) better than what is (truly) much, so that when he has quenched his thirst on polluted water and sought to increase (his knowledge) from what is vile, he sits as a judge responsible for the clarification of what is obscure to everyone else. He fears that those who came before him were without his wisdom and that the action of those who come after him will be like the action of those who came before him. If an obscure matter is brought before him, he gives an irrelevant comment on it according to his own opinion and then asserts (that) categorically. Thus he is enmeshed in doubts as if in the spider's web, not knowing whether he is right or wrong. He does not see that what is beyond (him) is within the reach (of others). If he made an analogy of one thing with another, he would never regard his opinion as being wrong. If a matter is obscure to him, he conceals it because he knows his own ignorance, deficiency, and the necessity (of hiding it) in order that it cannot be said that he does not know. Therefore he puts himself forward without knowledge. He is one who wanders aimlessly like riders without direction amid the uncertainties of unknown tracts of desert. Never does he excuse himself for what he does not know. Thus he gives a decision without ever having bitten into knowledge with a tooth that can bite. He scatters the traditions like the wind scatters sand. Inheritances (wrongly distributed) weep because of him, blood cries out for vengeance because of him. By his judgements he makes lawful the forbidden parts and forbids those that are allowed. He is invalid when he issues (judgements on cases) which come before him and he does not regret his inadequacy.
"People, it is required of you to obey and to know the one whom there is no excuse to be ignorant of. The knowledge with which Adam, peace be on him, descended, and everything with which the prophets were favoured down to your Prophet, the seal of the prophets, is in the offspring of your Prophet, Muhammad, may God bless him and his family. Where has it brought you? Or rather where are you going, you who are descended from the loins of the men who were on the Ark? This (offspring of the Prophet) is like (the Ark of Noah). Therefore (adhere to them as) you would board it. Just as those who were in it were saved, so those who enter into (association with this family) will be save through them. I guarantee that by a true oath and I am not one of those who make false claims. Woe on those who hold back, woe again on those who hold back. Haven't you been made aware of what your Prophet, may God bless him and his family, said among you, when he said in the Farewell Pilgrimage: 'I leave behind me among you two important things which, if you cleave to them, you will never go astray - that is the Book of God and the offspring from my family (ahl al-bayt). They will never scatter from you until they lead you to me at the (sacred) waters (of Heaven). Now take care how you oppose me with regard to these two (things). Otherwise there will be dread punishment. Indeed this (agreement with the Book and the family) is a sweet pleasant drink, so drink. But that (opposition) is salty and brackish, so avoid it.' "
His Words about this World and the Next
(Here is an extract from) his words, peace be on him, describing the world and warning against it.
"The world is just like a snake ; a soft thing to touch but vicious in sting. Therefore avoid those things which please you in it because of the short length (of time) which they will be with you there. Be as familiar as you can with what is there while being as wary as you can of its possessions. For whenever one who possesses (the world) seeks to take ease from it, it diverts him from it to what is hateful."
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(These are some of ) his words, peace be on him, regarding getting ready to go to the next world, preparing to meet God, may His Name be exalted, and advice to the people about righteous deeds. The religious scholars report this in the traditions and the historians (ashab al-sira wa-al-athar) (also) report it:
Every night when the people were taking to their beds for sleep, he would call out in a voice which could be heard by all the people in the mosque and nearby:
"May God have mercy on you, prepare yourselves, for the call has been made among you for you to set out on the journey (to God). Give scant (attention) to staying in this world and turn (to God) with the best provisions you have. For in front of you is a mountain-pass which will be difficult to climb and halting-places full of terror, from which the one who travels (the road) and stops along it has no escape. Through God's mercy, may you be saved from its horrors. After destruction there will be no haughtiness. How sad it will be for the negligent man that his own life will be a proof against him and (the evils of) his days will lead him to the distress which God has made for (those of) us (who are like him). Beware of those who scorn grace and who will not be freed from vengeance after death. We only (exist) through Him and for Him and by virtue of His kind hand. He has power over everything."
(These are some of) his words, peace be on him, concerning shaming the life of this world and seeking to carry out actions for the next world:
"Son of Adam, let not the greatest of your concerns be what happens to you today. For if it passes you by , it was not meant for you. Your concern should be now and on every day which comes to you, that God will provide you with provision for it. You should know that you will never acquire anything beyond your own sustenance, save as one who looks after things on behalf of others. (If) your share (of wealth) in this world is abundant, then soon your heir will take it over and together with him your account on the Day of Resurrection will be lengthy. So be happy with what you have and make provision for the day of your return (to God) which is ahead of you. The journey is long, the appointment is (on the day of) the Resurrection, the destiny is Heaven or the fire (of Hell)."
Another speech of his, peace be on him, similar to that, is well known among the religious scholars and has been preserved by men of understanding and wisdom.
"People, this world has turned its back and made known its departure. The next world has drawn near and given notice of its appearance. Indeed today is (like) the day horses are prepared (for a race) and tomorrow is (like) the day of the race. The destiny of the winner is Paradise while the fate (of the loser) will be Hell-fire. You amid days of preparations for (men), behind whom the time of death is urging haste. Whoever dedicates his works to God, will not have his hopes destroyed. Whoever allows the works (of the world) to delay him during the days of his preparations prior to the coming of the time of his death, his (worldly actions) will come to naught and his hopes will destroy him. Indeed act (righteously) with regard to both (what you) desire and (what you) fear. If your desire comes to you, thank God and add it to (what you) fear. If (what you fear) befalls you, then be mindful of God and add it to (what you) desire. God has permitted those who do good (to enjoy) goodness. To those who thank Him, He gives increase,(of blessings). There is no acquisition better than an acquisition for a day for which stores are stored, (a day) on which great sins are collected together and the intentions (of the heart) concerning them are tested. I have never seen one who aspires to Heaven asleep nor have I seen one who seeks to flee from Hell-fire asleep. One who does not benefit from certainty is harmed by doubt. The one who does not benefit from the presence of his heart and sight (will attain) his (sad) end without them. You have been commanded to set out (to the next world) and have been guided with provisions (for the journey). There are two things which I most fear for you -- the following of passion and the delay (of good actions) caused by hope. For following passion stops one from (attaining) the truth and the delay (of good actions) caused by hope makes one forget about (the need for such actions for) the next world. Indeed the world has set out on a journey away (from us) while the next world has set out on a journey towards (us). Both of them have children (who follow them). Therefore, if you can, be among the children of the next world and do not be among the children of this world. Today is (the day) for good actions without the account (to be settled). Tomorrow is (the day) for the account (to be settled) without (the opportunity for performing) good actions."
His Words about Companions, Ascetics and his Shi'a
Among the speeches which he, peace be on him, gave, mentioning the choice companions and ascetics, is that which Sa'sa'a b. Suhan al'Abdi reported: He said that one day the Commander of the faithful, peace be on him, prayed the morning prayer with them. When he had said the final greeting (of the prayer) he turned his head toward the qibla (i.e. in the direction of Mecca) as he mentioned God. He did not turn to right or left until the sun's (shadow reached) the height of a spear on the wall of that mosque - meaning the Friday-mosque in Kufa. Then he, peace be on him, turned his head towards us and said:
"I knew upright men in the time of my bosom companion, the Apostle of God, may God bless him and his family, who used to spend this night alternating between prostration and kneeling. In the morning they would have dishevelled hair, be dusty, and between their eyes, there would be (a lump) like the knee of the goat (as a result of prostration). When they remembered death, they quivered like trees quiver in the wind. Then their eyes would shed tears until their clothes became wet."
Then he, peace be on him, arose and he was speaking as if the people had remained heedless (of his words).
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(These are some of) his words, peace be on him, concerning his sincere Shi'a. The historians (naqalat al-athar) report that one evening he, peace be on him, left the mosque. It was a moon-lit night. He headed towards the cemetery (jabbana). A group of men followed him, standing behind him. He stopped and said: "Who are you?"
"Commander of the faithful, we are your Shi'a," they replied.
He looked steadfastly at their faces and then said: "Why don't I see the mark of the Shi'a on you?"
"What is the mark of the Shi'a, Commander of the faithful?" they asked.
"Yellow faces through staying awake at night," he replied, "bleary eyes through weeping, hunched backs through standing (in prayer), hollow stomachs through fasting, dry lips through prayer, and there is the dust of those who show humility on them."
His Words concerning Death
Among his words, peace be on him, warning and mentioning death is (the speech) which has become well-known. From it (is the following):
"Death is a greedy pursuer. As for the pursued, neither will the one who stays be able to weaken it, nor will the one who flees be able to escape it. Therefore go forward into battle and do not shrink away since there is no escape from death. Even if you are not killed, you will die. By (God), in Whose hand is the life of 'Ali, a thousand sword blows on the head is easier than death in bed."
Concerning that are his words, peace be on him:
"People, you have become targets so that the Fates are shooting arrows down on you. Your properties have been plundered by the blows (of Fortune). Whatever food you have eaten has stuck in your throat. Whatever drink you have drunk has choked you. I testify by God that you will not gain from this world any advantage which you can enjoy except by losing another which you were showing regard for.
"People, we have been created. Therefore be (eager) for eternity and not for transitory existence. For you will travel from one abode to another. So make provision for where you are going and where you will dwell for ever. Peace (be with you)."
Speeches Urging Men to Himself and his Family
(There are) among his speeches, peace be on him, those which urge men (to follow) him, give evidence of his own outstanding merit and of his being deprived of his right, and explain what oppression was committed against him, indicating it and drawing attention to it. (This is) what the Shi'a (khassa) and non-Shi'a ('amma) have reported. It is mentioned by Abu 'Ubayda Ma'mar b. al-Muthanna and others whom the opponents of the Shi'a cannot accuse of (partiality) in their report.
The Commander of the faithful, peace be on him, said at the beginning of the address which he gave after the people's pledge of allegiance to his leadership (had been given) - that was after the murder of 'Uthman - (the following):
"The ruler should only pay attention to his own soul. (If he pays attention to others) he will be distracted from Heaven and Hell will be in front of him. One who earnestly strives will be saved. One who seeks has hope. One who is remiss will be in Hell-fire. These are three (kinds of person). There are two (more): an angel who flies with his wings and a prophet whom God has taken by his hand. There is no sixth (kind). The one who makes false claims will be destroyed. Those who rush heedlessly (into bad actions) will be made to fall. The right-hand side and the left-hand side lead (men) astray. The middle road is a path on which there still remains the Book, the sunna and the reports (athar) of prophethood. Indeed God, the Exalted, has treated the community with two medicines ; the whip and the sword. There will be no hesitation by the Imam in applying them. Take cover in your houses and reconcile (the differences) which are between you. (There should be) repentance for what you have done. Whoever makes himself appear (falsely) to support truth will be destroyed. You were in some affairs, (in which you were inclined against me, it was an inclination for which) you had no excuse in my eyes. As for me, if I had wanted to say (it), I would have said: May God forgive what has gone before. The two men (Abu Bakr and 'Umar) came first (in depriving me of my rights).
"Then the third stood like a crow, his concern for his stomach. Woe to him, if his wings have been clipped and his head cut off, it is better for him. Watch me. If you find something to denounce, denounce it. If you recognise it, then hasten (to carry it out). There is truth and falsehood. Each has its supporters. If the false becomes leader, then he will do as (was done) in the past. If truth becomes scarce, then perhaps for a short time it will recede but only to advance again. If your lives returned (to what they were before) you would be happy. I fear that you are now living in an intermediate period (without a prophet). I have only the ability to use reason (ijtihad) (to guide you). However, the pious of my family and the good ones of my offspring are the most forbearing of the people when they are young and the most knowledgeable of the people when they are older. We are the family of the House (ahl al-bayt), we know our knowledge from the knowledge of God. We judge according to the law of God, and we have taken (knowledge) from the words of the truthful one (i.e. the Prophet). If you follow our pronouncement, you will be guided by our clear vision. If you do not, God will destroy you at our hands. We have the standard of truth. Whoever follows it, will attain it. Whoever delays from it will be drowned. Indeed through us, the vengeance of every believer will be realised. Through us, the rope of humiliation will be removed from your necks. It is through us, not you, that God brings conquest. It is through us, not you, that He sets the seal (on life)."
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Another extract from his speech, peace be on him, urging (men) to himself and his family, peace be on him, are his words:
"God singled out Muhammad for prophethood, and chose him for the mission. He gave him information through inspiration. He set (him) among the people ; He set him (there). We, the family of the House (ahl al-bayt), have the strongholds of knowledge, the gates of decision and the illumination of authority. Whoever loves us, his faith will benefit him and his works will bring him close (to God). Whoever does not love us, his faith will not benefit him and his works will not bring him close to God, even though he should strive night and day in prayer and fasting."
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In addition to that is what is reported by 'Abd al-Rahman b. Jundub on the authority of his father, Jundub b. 'Abd Allah. The latter said: I visited 'Ali b. Abi Talib, peace be on him, in Medina after the people had given the pledge of allegiance to 'Uthman. I found him with head lowered and sorrowful. I asked him: "What has come upon your people?"
"Beautiful endurance," he answered.
"Praise be to God!" I said. "By God, you are indeed enduring. Do what you said you would do among the people. Summon them to yourself and inform them that you are the closest and most appropriate of the people by virtue (of your relationship) with the Prophet, may God bless him and his family, by virtue of your outstanding merit (fadl) and your priority (in Islam). Ask them to help you against these men who have conspired against you. If ten out of a hundred answer you, you would be a powerful influence with the ten over the hundred. If they approached you, that would be as you would want. If they refused, you could fight them. If you are victorious, then the authority is God's, Who gave it to his Prophet, blessing and peace be on him, and you are more appropriate for it than them. If you are killed in seeking it, then you would be killed as a martyr and you would be more deserving of God's forgiveness and have more tight to the inheritance of the Apostle of God, may God bless him and his family."
"Jundub," he said, "do you think that ten out of a hundred would pledge allegiance to me?"
"I would hope so," I replied.
"However," he retorted, "I do not expect two men from every hundred. I will tell you why. The people look to Quraysh. Quraysh says that the family of Muhammad think that they have merit over the rest of the people and that they are the masters (awliya) of the affair apart from (the rest of) Quraysh. (They say that) if they took charge of it, this authority would never leave them to go to anyone else. Since it is already with others, you should circulate it among yourselves. No, by God, Quraysh will never give this authority to us voluntarily."
"Won't you go back and tell the people what you have just said?" I asked him. "Then summon them to yourself."
"Jundub," he said, "this is not the time for that."
After that, I returned to Iraq. Whenever I used to mention any of his virtues, accomplishments and rights to the people, they would treat me roughly and drive me away until the matter of my words was brought before al-Walid b.'Uqba who was our governor at that time. He sent for me and imprisoned me until someone spoke to him about me and then he freed me.
Speeches about those who refrained from Pledging Allegiance to him and those who broke their Pledge.
Among the speeches which he, peace be on him, made when 'Abd Allah b.'Umar b. al-Khattab, Sa'd b. Abi Waqqas, Muhammad b. Maslama, Hassan b. Thabit and Usama b. Zayd withheld the pledge of allegiance from him is what al-Sha'bi reported:
When Sa'd and the others whom we have named withdrew from the Commander of the faithful, peace be on him, and withheld their pledge of allegiance, he praised and glorified God. Then he said:
"People, you have pledged allegiance to me in the same way as the pledge was made to those before me. Choice (khiyar) only belongs to people before they make their pledge of allegiance. When the pledge of allegiance is made, then they no longer have any choice. It is duty of the Imam to follow the right course and it is the duty of subjects to submit. However, this is a general pledge of allegiance. Whoever turns away from it turns away from the religion of Islam and does not follow the path of its people. Your pledge of allegiance to me was not a random matter (falta). My affair and your affair are not one. I want God to be (the ultimate end) for you and you want me in the interests of yourselves. I swear by God that I will give sincere advice to a rival and I will give justice to the oppressed. I have learnt matters about Sa'd, Ibn Maslama, Usama,'Abd Allah and Hassan b. Thabit which I dislike. Truth (will be decided) between them and me."
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(These are some of) his words, peace be upon him, when Talha and al-Zubayr reneged on their pledge of allegiance and set out for Mecca to meet A'isha to incite (people) against him and to make an alliance opposed to him. The religious scholars have preserved on his authority, peace be on him, that after he had praised and glorified God, he said:
"God sent Muhammad, may God bless him and his family, to all the people. He made him a mercy for the worlds. He made manifest what he had been ordered to and spread the message of his Lord. The manifestation was carried out through him and that which was split was united in him. Roads were made safe through him and (the shedding of) blood was brought to an end by him. By him reconciliation was brought about between men with feuds and hostility, with hatred in their breasts and malice rooted in their hearts. Then God took him to Himself, as a man to be praised who had not fallen short in the object for which he performed his mission. He had not achieved anything which fell short of his intention. After him there occurred the strife which there was over the leadership. Abu Bakr took control. Then after him (came) 'Umar. Then 'Uthman took control. When there happened with regard to his affair what you already know, you came to me and said: ' We will pledge allegiance to you.' I said: 'I will not do it.' You said: 'Yes.' I said: 'No.' Then you seized my hand and stretched (yours) out towards it. I tried to withdraw it from you but you tugged at it and you pressed upon me like thirsty camels at the watering pools on a day when they are brought to them, so that I thought that you would kill me and that you would kill each other on my account. Therefore I stretched out my hand and you pledged allegiance to me of your own accord. The first of you to pledge allegiance to me were Talha and al-Zubayr; they were acting voluntarily without any compulsion. It was not much later that they asked me to allow them to make the 'umra (lesser pilgrimage). God knows that they already intended treachery. I made them renew their covenant of obedience to me and (promise) that they would not harm the community with evil deeds. They gave their covenants to me. However, they did not fulfill their promises to me, they reneged on their pledge of allegiance to me and they broke their covenant to me. How surprising it is that they submitted to Abu Bakr and 'Umar yet showed hostility to me. But I am not inferior to either of those two men. If I wanted to, I would say: O God, judge them both for what they have done against my rights and how they have attempted to diminish my authority. Give me victory over them."
Elsewhere, he, peace be on him, spoke in a similar manner, (when) he said, after praising and glorifying God:
"When God, the Exalted, took His Prophet, blessings and peace be on him, we said: We are the family of his House, his group, his inheritors and his close friends and next of kin (awliya), the creatures with most right with regard to him. There is no dispute about his right and authority. While we were in this position, the hypocrites rushed forward and took the authority of our Prophet by force away from us, and gave it to someone else. By God, at that, our eyes all wept and our hearts (grieved). Because of it our breasts became worn (with sorrow) and our souls were afflicted with grief. I was humiliated. But I swear by God that if it had not been for my fear of division among the Muslims and that most of them would return to unbelief and that religion would have been placed in jeopardy, we would have changed that as far as we could. But now you have pledged allegiance to me and those two men, Talha and al-Zubayr, have pledged allegiance to me. Both you and they (have acted) spontaneously and according to (your own) choice. Yet both of them have arisen, heading for Basra to cause division in your unity (jama'a) and to thrust misfortune into your midst. O God, seize them for the way they have deceived this community and for their evil attitude towards the general populace."
Then he said (to the people): "May God have mercy on you, hurry to seek out these two treacherous sinful perjurers before the opportunity of (preventing) the realisation of their criminal activities escapes."
When he was informed of the journey of A'isha, Talha and al-Zubayr from Mecca to Basra, he praised and glorified God. Then he said:
"A'isha, Talha and al-Zubayr have set out. Each one of the two (men) makes claims for the caliphate separately from his colleague. Talha only claims the caliphate because he is the paternal cousin of A'isha and al-Zubayr only claims it because he is the brother-in-law of her father. By God, if the two are successful in what they intend, then al-Zubayr will execute Talha or Talha will execute al-Zubayr, this one disputing the (right to) kingship of the other. By God, I know that she is one who rides a camel. She will not stop at any pasturage; she will not go along any mountain path, and she will not be able to stop anywhere except in rebellion against God until her soul and (that of) those with her comes to its final end. A third (of those with her) will be killed, a third will flee, and a third will come back. Talha and al-Zubayr know that they are wrong. They are not ignorant. How often does the ignorance of one who knows kill him and the knowledge that he has does not benefit him? By God, the dogs of al-Haw'ab
bark at her but does one who reflects interpret and one who ponders ponder? The sinful party has established itself. Where are the good?"
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When the Commander of the faithful, peace be on him, headed for Basra, he stopped at al-Rabadha. The last (of the returning) pilgrims met him there. They gathered together to listen to some words from him, while he was still in his tent.
Ibn 'Abbas, may God be pleased with him, reported:
I went to him and found him stitching a sandal. I said to him: "We have a great need (to know) what you will do in order to put right our affairs."
He did not speak to me until he had finished his sandal. He put it next to the other one and then he asked me: "(How much do you) value them?"
"They have no value," I answered.
"More than that," he retorted.
"A fraction of a dirham," I suggested.
He said: "By God, they are more lovable to me than these affairs of yours but for the fact that I must establish (what is) true and ward off (what is) false."
"The pilgrims have gathered together to listen to some of your words," I said. "Would you permit me to address them? If (my words) are good, they will be yours. If they are not, then they will be mine."
"No, I will speak," he answered, and he put his hands on my breast. The palms were rough and hard and it hurt me.
He got up. I seized hold of his clothes and said: "I commend God and kinship to you."
"You should not (bother to) commend them to me," he replied and went out.
They gathered around him. He praised and glorified God. Then he said:
"God sent Muhammad, may God bless him and his family, while there was no one among the Arabs who recited an (Arabic) scripture nor claimed prophethood. He drove the people towards their salvation. By God, I am still driving them towards it. I have not changed, I have altered nothing, I have betrayed nothing until the whole of it has passed away. What is between me and the Quraysh? By God, I fought against them when they were unbelievers and I will fight against them when they bring sedition. This journey of mine (is made) on account of a covenant (made by the Prophet) to me. By God, I will split open the false so that the truth may come out of its sides. Quraysh will not take vengeance on me, for God has chosen us to be over them, and we will bring them under our control."
Then he recited:
By my life, you continued your drinking of pure milk and your eating of dry dates with yoghourt.
Yet we bestowed on you the highest rank even though you are not enough (for it). Around you, we give protection in the shield and spear.
When he stopped at Dhu Qar, he took the pledge of allegiance from those who were present. After that he addressed them. He was profuse in his praise and glorification of God and in calling for blessings on the Apostle of God, may God bless him and his family. Then he said:
"Affairs which we have (resolutely) endured have taken place earlier; (it was as if) there was a mote in our eyes in surrendering to the authority of God, the Exalted, in matters by which he tested us. There is reward for that, for endurance of them was better than causing division among the Muslims and shedding their blood. We are the family of the House of Prophethood and the offspring of the Apostle, the creatures with the most right to the authority of the (prophetic) mission. (We are) the source of favour by which God initiated this community. This Talha and al-Zubayr are not from the family of prophethood nor from the offspring of the Apostle. When they saw that God had restored our right to us after some time, they could not wait for one year, nor even one full month before they launched an attack, following in the footsteps of those before them, so that they might take away my rights and separate the unity (jama'a) of the Muslims from me."
Then he made a prayer against them.
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['Abd al-Hamid b. 'Imran al-'Ijli reported on the authority of Salama b. Kuhayl, who said:] When the people of Kufa met the Commander of the faithful, peace be on him, at Dhu Qar, they welcomed him and said: "Praise be to God, who has singled us out for (the honour of) granting you neighbourly protection and has honoured us by (enabling us to) support you."
Then the Commander of the faithful, peace be on him, stood up among them to address them. He praised and glorified God and said:
"People of Kufa, you are the noblest of the Muslims, the most purposeful of them in following the correct course, the most upright of them in practice, the best of them in (your) participation in Islam, and the best among the Arabs in composition and origin. You are the fiercest of the Arabs in your love for the Prophet, may God bless him and his family, and the members of his House. I only came to you out of my trust in you after God because of the fact that you will give your lives against Talha and al-Zubayr's renunciation (of their fealty to me), opposition to giving obedience to me, setting out with A'isha to create discord and taking her from her house until they had brought her to Basra. The common and confused people there were seduced. However I have been informed that men of merit and the choice men in religion among them had kept aloof and have shown their dislike for what Talha and al-Zubayr have done."
He, peace be on him, fell silent and the Kufans declared: "We are your supporters and helpers against your enemy. If you summon us to weaken their (hold) over the people, we would consider that good and we would hope (to do) it."
The Commander of the faithful, peace be on him, called to them and praised them. Then he said:
"You know, Muslims, that Talha and al-Zubayr gave their pledge of allegiance to me, willingly, without compulsion and of their own accord. Then they asked permission from me to go on the lesser pilgrimage ('umra). I gave permission to them. However, they went to Basra and killed Muslims and committed forbidden actions. O God, they have cut themselves off from me, they have oppressed me and have broken their pledge of allegiance to me, they have gathered the people against me. Therefore, loose what they have bound, do not give (favourable) judgement on anything which they have done well and show them the evil (which will result) from their actions."
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Among his speeches, peace be on him, is (the speech he made) when he left Dhu Qar setting out for Basra. After praising and glorifying God and calling for blessings on the Apostle of God, may God bless him and his family, (he said:)
"God, the Exalted, has imposed the duty of struggling (on his behalf) (Jihad). He magnified it and He has made it a means of helping Him. By God, neither the world nor religion will be properly maintained without it.
"Satan has gathered his party and has assembled his cavalry. He has brought doubt and deception into that when matters had been clear and restored.
"By God, they have not blamed me correctly, nor have they done justice between me and themselves. They are demanding (restitution of) a right which they themselves abandoned, and (vengeance for) blood which they themselves shed. Even if I had been in partnership with them in it, they would have had a share in it. But if they have perpetrated it without me, the consequences of it are only theirs. Their greatest argument against me is against themselves. I have my clear vision which has not confused me.
"Indeed it is a wicked group in which there is kin and a scorpion's sting whose vehemence lasts for a long time and the fever from it is possible. They are being suckled by a mother who is already dry. They revive a pledge of allegiance (i.e. to 'Uthman) which had already been forsaken by them in order that straying from truth might be restored to the place it (formerly) had. I am not to blame for what was done. I am innocent of (the crime) which was perpetrated.
"How disappointing is such a man to call on you! Who does he call? If he was asked: To whom is your call addressed and to whom do you answer? Who is your Imam and what is the practice (you call for), since falsehood has been removed from its place, his tongue would be silenced about what it had said.
"By God, I shall make a tank overflow for them, from which I alone will draw. They will not be able to go away from it nor will they every be able to drink from it.
"I am content with God's proof against them and His blaming them, since I call to them and ask them to apologise. If they repent and accept (my call), then forgiveness will be given and the right course will have been accepted. There should be no ingratitude to God. If they refuse, I will let them have the edge of the sword. There is sufficiency in it as a healer of a false man and a helper of a believer."
His Words before and after the Battle of the Camel
(This is) from his speech, peace be on him, when he entered Basra and gathered his followers, to urge them to the struggle. Among the things he said, was:
"Servants of God, arise against these people, exposing your breasts to battle against them. They have reneged on their pledge of allegiance to me. They have expelled Ibn Hunayf, my governor, after grievous blows and violent punishment. They have killed al-Sababija and retaliated against Hakim b. Jabala al-'Abdi.
They have killed righteous men and pursued those who escaped to capture them behind every wall and under every hillock. They brought them and executed them in chains. What is their purpose? May God fight them. Indeed they are liars.
"Arise against them and be fierce against them. Hurl yourself against them with endurance and with fore-thought, for you know that you are attacking and fighting them after you have disposed yourselves (to give) the most piercing thrust and the most severe blow and a contest of equals. Any individual among you who feels strong hearted at the (coming) engagement and sees any of his brothers failing should defend his brother who is a benefit to him just as he would defend himself. If God wishes, he would do the same for him.
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(This is an extract) from his speech, peace be on him, when Talha had been killed and the Basrans scattered."
"Through us you were raised to nobility. Through us you broke into a new dawn of light out of darkness like the darkness of a moonless night. Through us you were guided amid darkness. Ears which do not comprehend the severe warning (given them) have become deaf. How does one who is deaf to the loud cries (of God) hear a weaker call (of myself)? The heart which palpitation (out of fear of God) never leaves is strengthened. I have always expected the consequences of treachery from you and I have perceived in you the quality of the deceitful. The garments of religion have concealed me from you but the true nature of my purpose revealed you to me. I established the right way for you where you might recognize it. Yet without a guide, you were digging (aimlessly for the water of truth) and did not find such water.
"Today I am making things unknown to you speak out to you with clarity. The understanding of a man who has kept apart from me, has deserted him. I have never doubted in the truth from the time it was shown to me. The sons of Jacob were provided with the greatest evidence (for the truth) until they disobeyed their father and sold their brother (into slavery). Their repentance came after their confession of guilt, and through seeking the forgiveness of their father and their brother they were forgiven."
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Some of his words, peace be on him, spoken on his walking around the corpses (after the Battle of the Camel):
"Here are (members of) Quraysh who have cut off my kinship with them (literally, my nose). Yet my life has been restored. I had come forward to you warning you against seizing hold of the sword but you were like young men: You did not have any (real) knowledge of what you were seeing. However, it was destruction and an evil end. I seek refuge with God from an evil end."
He passed Mu'id b. al-Miqdad and said: "May God have mercy on the father of this man. If he had been alive, his judgement would have been better than this man's."
"Praise be to God Who brought him down and made his side the inferior one," said 'Ammar b. Yasir. "Indeed, by God, Commander of the faithful, we do not esteem those who obstinately resist the truth, whether father or son."
"May God have mercy on you and reward you well for your (adhering to the) truth," replied the Commander of the faithful, peace be on him.
He passed 'Abd Allah b. Rabi'a b. Darraj who was among the slain. He said: "This hopeless man, what brought him out (in revolution)? Was it religion or support for 'Uthman which brought him out (in revolution)? By God, 'Uthman had an unfavourable opinion of him and his father."
Then he passed Mu'id b. Zuhayr b. Umayya and said: "If the sedition had been at the top of the Pleiades, this young man would have grasped at it. By God, he was not there with a (brave) shout. The one who met him told me that he screamed with fear of the sword."
Then he passed Muslim b. Quraza and said: "Piety brought this man out (in revolution). Yet by God he asked me to ask 'Uthman about something which he used to claim (as his) before in Mecca. 'Uthman gave it to him and said to me: 'If it had not been for you, I would not have given it to him.' Indeed this is what I knew. How sad for the brother of the clan. Then came the time for destruction as a result of helping 'Uthman."
He went by 'Abd Allah b. Hamid b. Zuhayr and he said: "This is also one of those who went into battle against us with the claim that he was seeking God by that. Yet he had written letters to me in which he made accusations against 'Uthman. Then he gave him something and he was satisfied with that."
He went beside 'Abd Allah b. Hakim b. Hizam and said: "This man opposed his father in coming out in revolution even when his father would not help us. For the latter remained loyal in his pledge of allegiance to us even though he had held back (from helping us) and remained at home when he had doubts about the battle. The man who held back from us and the others today is not as blameworthy as he who fought against us is blameworthy."
Then he passed 'Abd Allah b. al-Mughira b. al-Akhnas and he said: "This man's father was killed on the day 'Uthman was killed in his house. He came out in revolt enraged at the killing of his father. He is a young man and he became afraid because of his being killed."
Then he came to 'Abd Allah b. Abi 'Uthman b. al-Akhnas b. Shariq and said: "As for this man, it is just as if I was looking at him. The people had seized their swords as he fled running from the ranks. I turned away from him but he did not listen to the man who called to him until he killed him. This is one of the things which were hidden to the young inexperienced men of Quraysh. They had no knowledge of war. They were deceived and led into error. When they stopped, they were struck down and killed."
He walked on a little way and came to Ka'b b. Sur. He said: "This is a man who came out against us with the Qur'an (moshaf) around his neck, claiming that he was a supporter of the community and urging the people to what was in (the Qur'an) without himself knowing what was in it. Then he opened the Qur'an for a decision at: 'Every obstinate tyrant is disappointed' (XIV 15) (which he understood) as meaning God had called (him) to kill me. However, God killed him. Make Ka'b b. Sur sit." So he was put in a sitting position.
Then the Commander of the faithful, peace be on him, said: "Ka'b, you have now discovered what my Lord truly promised me. Have you found what your Lord truly promised you?" Then he said, "Lay Ka'b to rest."
He came upon Talha b.'Ubayd Allah and he said: "This is the man who broke the pledge of allegiance to me, the man who produced discord in the community, the man who gathered the people against me, the man who urged them to kill me and kill my offspring. Make Talha b. 'Ubayd Allah sit." So he was put in a sitting position. Then the Commander of the faithful, peace be on him, said to him: "Talha, you have discovered what my Lord truly promised me. Have you discovered what my Lord truly promised you?" Then he said, "Lay Talha to rest." He went on and one of those who was with him said to him: "Commander of the faithful, were you speaking to Ka'b and Talha after they had been killed?"
"By God, he replied, "they heard my words just as the people of Qulayb heard the words of the Apostle of God, may God bless him and his family, on the day of the Battle of Badr."
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(This is some of) his speech at Basra after the defeat of the enemy. After praising and glorifying God, he said:
"God is One Who possesses extensive mercy, eternal forgiveness and abundant pardon, (as He possesses) dread punishment. He dispenses His mercy and forgiveness to those of His creatures who obey Him and by His mercy those who are rightly guided are guided. He dispenses His vengeance, His severity and His punishment on those of His creatures who are disobedient. After guidance and clear explanations, those who have gone astray should not go astray. What is your view, people of Basra? You have reneged on your pledge of allegiance; you have publicly declared yourselves enemies against me."
A man stood up before him and said: "We think better now, for we see you have conquered and are powerful. If you punish us, that (would be because) we have committed a crime. If you forgive us, then forgiveness is more lovable to God, the Exalted."
He said: "I forgive you but beware of sedition. You are the first subjects to have broken the pledge of allegiance and spread sedition in this community."
Then he sat down before the people and they pledged allegiance to him.
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He, peace be on him, wrote about the victory to the Kufans:
In the name of God, the Merciful, the Compassionate,
From the servant of God 'Ali b. Abi Talib, Commander of the faithful.
To the people of Kufa.
Greetings, I commend to you the praise of God, other than Whom there is no god. God is a just arbitrator who does not change what is in people until they change what is in themselves. If God wants evil for a people, there is no escape from it and they do not have a friend other than Him. I will tell you about ourselves and about those whom we went against -(that is) groups of the Basrans and the men of Quraysh and others who mixed with them in support of Talha and al-Zubayr --and about their breaking of the agreement made with their oaths. I left Medina when news came to me about the men who had set off for (Basra), and about their gathering there and what they had done to my governor 'Uthman b. Hunayf. (I went on) until I came to Dhaqan. There I sent al-Hasan b. 'Ali, 'Ammar b. Yasir and Qays b. Sa'd (to you) and I summoned you to (support) the right of God and His Apostle, may God bless him and his family, and my right. Your brothers soon set out to come to me. I went with them until we reached the outskirts (zahr) of Basra. I sought to excuse them through summoning them, and I presented them with proof. I (endeavoured to) diminish the stumbling and slipping caused by the apostates among Quraysh and others. I summoned them to repent from breaking their pledge of allegiance to me and the covenant which they had made to God. They refused (everything) except to fight against me and to fight against those with me, and to persist in their quarrelsome error. I rose against them in battle. God killed those of them who were killed as perjurers and He drove back those who withdrew to their town. Talha and al---Zubayr were killed as a result of their perjury and rebellion. The woman (i.e.'Aisha) was worse for them than the she-camel of Thamud. They deserted and turned their backs (in flight). They were cut off from all means of protection. When they saw what had happened to them, they asked me to forgive them. I accepted that from them and sheathed the sword from them. I carried out (the requirements of) truth and the sunna among them and appointed 'Abd Allah b. al-'Abbas as governor of Basra. Now I am coming to Kufa, God, the Exalted, willing. I have sent Zahar b. Qays al-Ju'fi to you so that you can ask him and he will tell you about us and them. Truth has brought them back to us and God has been restored to them while they were reluctant. Greetings and the mercy and blessings of God.
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Among the words he, peace be upon him, spoke when he came to Kufa from Basra (are the following):
"Praise be to God Who has aided His friend (wali), deserted His enemy, Who has given power to the truthful who was entitled and has brought low the false liar. People of the city, it is your duty to show respect to God and obedience to those of the family of Your Prophet to whom God has enjoined obedience. They are more appropriate (awla) to be obeyed than those who make false claims saying,' Come) to us. (Come) to us.' Such men were pretending to have our merit and were striving against our authority and sought to divest us of our right and keep it away (from us). They have tasted evil misfortune for what they dared (to do) and they will discover the error. (There are) among you men who have desisted from supporting us. I blame them. Desert them and make them hear (words) which they will dislike until they admit their bad behaviour towards us. Then we will see in such men things which we will like."
His Words about the Campaign against Mu'awiya and the Battle of Siffin
Among the speeches which he, peace be on him, made when he undertook to set out for Syria to fight Mu'awiya b. Abi Sufyan (is the following):
After praising and glorifying God and calling for blessings on the Apostle of God, may God bless him and his family, (he said):
"Servants of God, fear God and obey Him and your Imam. Righteous subjects are saved by the just Imam. But sinful subjects are destroyed by the sinful Imam. Mu'awiya has begun to usurp the right which belongs to me, and to break the pledge of allegiance to me, seeking to harm the religion of God, the Mighty and High. Muslims, you know what the people did before when you came to me seeking for me to be in authority over you, so that you took me out of my house to pledge allegiance to me. I was reluctant with you in order to test your integrity. Then you repeated your words many times and I repeated (my reluctance) with you. You crowded upon me like thirsty camels at their pools of water in your anxiety to pledge allegiance to me so that I was afraid that some of you would kill others. When I beheld this from you, I considered my position and your position. I said: If I do not agree to their request, to undertake authority over them, they will not find anyone among them to take my place and act with my (degree of) justice among them. So I said: By God, that I should rule them while they acknowledge my right and my merit is preferable to me than that they should rule me without acknowledging my right and my merit. Therefore I stretched out my hand to you and you pledged allegiance to me.
"O Muslims, among you are Emigrants and Ansar and those who follow good practice. I have received from you the covenant of your pledge of allegiance and I respond with my agreement through a covenant and agreement (mithaq) made before God. It was stronger than covenants and agreements made to prophets; (you pledged) that you would support me, listen to my command, obey me, and consult me, that you would fight with me against every tyrant, aggressor or one who deviated, if he deviated. You all gave me that (pledge). I demanded from you all the covenant and promise made before God and (under) the protection of God and His Apostle and you responded to me by (giving me) that. I made God the witness to your (words) and I made some of you witnesses to others. Then I applied the Book of God and the sunna of His Prophet, may God bless him and his family, among you. Then surprisingly Mu'awiya b. Abi Sufyan disputes the succession (khilafa)with me and denies me the (right to) the Imamate. He claims that he has more right to it than me, an act of boldness against God and His Apostle concerning something which he has no right to and no argument for. None of the Emigrants have pledged allegiance to him for it, nor have the Ansar and Muslims submitted to him.
"O men of the Emigrants and Ansar, people who hear my words, have you made obedience to me something required of yourselves, whether you have pledged allegiance to me as subjects, or I have received a promise from you to accept my words. On that day your pledge to me was more certain than the pledge to Abu Bakr and 'Umar. Therefore why did those who have opposed me not revoke (their pledge) to those two until they had departed, while they have revoked (their pledge to me) and have not carried out the instructions which I was entitled to expect them (to obey) and they have not kept to my commands? Do you now know that the pledge of allegiance to me is required of those of you who are present and those of you who are absent? Who do Mu'awiya and his followers find fault with in the pledge of allegiance to me and why do they not fulfil it since my close relationship (to the Prophet), my priority (as a Muslim), and my being son-in-law (of the Prophet) makes me more entitled to authority than those who came before me. Have you not heard the words of the Apostle of God, may God bless him and his family, at Ghadir concerning my authority (wilaya) and my being the one entitled to rule (mawla)?
"Muslims, fear God and rise to battle against Mu'awiya, the one who has broken his pledge and the unjust man, and (rise) against his unjust followers. Listen to what I recite to you from the Book of God which was sent down to His Prophet, the man He sent (to you), so that you may understand. By God it is a warning to you, so take advantage of God's warning and hold back from disobedience to God. God warned you through (His warning to others) when He said to His Prophet, may God bless him and his family: Have' you not considered the leaders of the Banu Isra'il after Moses when they said to one of their prophets: Send us a king so that we may fight on the path of God. He replied: Perhaps if fighting was ordained for you, you would not fight. They answered We have no other (idea) than to fight on the path of God and we have been brought out of our houses and our villages. When fighting was ordained for them, they turned their backs except a few of them. God is aware of wrong-doers. Their prophet said to them: God has sent Talut to you as a king. They asked: Shall he have (the right of) kingship over us when we are more entitled to kingship than he is? He has not brought any extent of wealth. He said: God has chosen him to be over you and has increased him extensively in knowledge and substance. God gives His kingship to whomsoever He wishes. God is all-embracing, knowing (II 246-7).
"People, in these verses is an example so that you may learn that God has given the succession (khilafa) and the command after prophets to their progeny. He favoured Talut and brought him forward over the people (jama'a) by His choice of him and by increasing him in abundance of knowledge and substance. Do you think that God has chosen the Banu Umayya over the Banu Hashim and has increased Mu'awiya extensively in knowledge and substance? Therefore, servants of God, fear God and strive on His path before His anger takes hold of you for your disobedience. God said: May those of the Banu Isra'il be cursed by the tongue of David and Jesus. son of Mary, because they have disobeyed and transgressed. They forbade them from doing evil. Yet they did it. How evil was what they were doing! Only the believers who believe in God and His Apostle and then have not doubted and have striven with their wealth and their lives on the path of God, only they are the truthful ones (V 77-79). O you who believe, shall I show you a trade which will grant you escape from dread punishment. You should believe in God and His Apostle and you should strive with your property and your lives on the path of God. That is better for you if you would (only) realise it. That will bring forgiveness of your sins and cause you to enter gardens beneath which flow rivers and in the gardens of Eden are beautiful houses. That is the great triumph. (LXI 10-12).
"Servants of God, fear God and rise to fight on behalf of your Imam. If I had a group of you only the number of the men (who fought) at Badr, when I ordered them, they would obey me. When I urged them to rise, they would rise with me so that with them I could dispense with many of you and hurry to rise in battle against Mu'awiya and his followers. For it is a required battle."
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Among his speeches, peace be on him, (which he delivered) when he heard about Mu'awiya and the Syrians and the harmful words they were saying, (is the following):
"Praise be to God, the Eternal yet the New. However the sinful men have become my enemy, God becomes their enemy. Are you not amazed that this is a great matter. Indeed sinners, not satisfied and turning aside from Islam and its followers, have deceived some of this community and have filled their hearts with the love of discord. They have inclined their passions towards lying and slander. They have prepared for war against us and have embarked on putting out the light of God. Yet God is the one who terminates His light even though the unbelievers may dislike it. O God, they have rejected the truth, so scatter their army, break up their words and destroy them for their sins. May him whom I have befriended not be humiliated and may him whom I fight against not be made strong."
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From his words, peace be on him, urging battle at Siffin, (are those when he said) after praising and glorifying God:
"Servants of God, fear God, lower your glances and your voices, be sparing in your words, make yourselves ready for battle, dispute and combat, and to pave the way and make the place ready, to be friendly and to be generous. Be strong and mention God much. Perhaps you will be successful. Obey God and His Apostle. Do not dispute with one another, for then you will fail and lose your spirit. Be steadfast. Indeed God is with those who are steadfast. O God, inspire them with steadfastness, grant them victory and make the reward for them great."
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Another of his speeches, peace be on him, in the same sense (is the following):
"Muslims, God has shown you a trade by which He will grant you an escape from dread punishment and which will bring you great good. It is faith in God and His Apostle and striving on His path. He has made the reward for it forgiveness of sin and beautiful (houris) in the gardens of Eden. Therefore I told you that He loves those who fight on His path in ranks like a tightly-packed building. Therefore bring forward the man clad in armour and keep back the one who loses (his spirit), bite hard on the teeth. This makes swords stronger (to shield) against the head. Twist the edges of lances; this is a matter for the points of spears. Lower your glances; it is a firmer bond of the brave and surer for (men's) hearts. Deaden your voices; for that is the pursuit of failure and (quiet) is more appropriate for dignity. As for your standard, do not incline it and do not desert it. Only put it in the hands of the brave among you. Those who defend honour and are steadfast at the revelation of truth are the defenders who are right in their opinions and make them public. May God have mercy on any man of you who comforts his brother with his own life and does not leave his opponent with his brother so that his own opponent and his brother's opponent gather against (his brother). For by that he will acquire blame and inferiority will come upon him. Do not expose yourselves to the loathing of God and do not flee from death. God, may He be exalted, says:" Say: Flight will never benefit you. If you flee from death or being killed, then you will only enjoy it for a little "(XXX 16).
"I swear by God that if you flee from the sword which is at hand, you will not be safe from the sword of the next world. Therefore seek help in steadfastness, prayers, truthfulness of intention. For God, the Exalted, will grant victory after steadfastness (is shown)."
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Among his words, peace be on him, (are those) when he passed the standard of the Syrians and the followers of it did not withdraw from the positions (but remained) steadfast to fight the Commander of the faithful. He said to his followers:
"These men will never withdraw from their positions without a successful attack by which life will be taken (from them) and a blow which will split their heads, chop down their bones and cut off their wrists and hands. (They will not do it) until their brows are beaten down by iron rods and (the blood from) their brows is scattered over chests and their chins. Where are the people of victory? Where are those who seek reward?"
Immediately a group of Muslims rose against them and defeated them.
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Among his words, peace be on him, in the same sense (are the following):
"These people have not been acting for truth nor have they responded to the words of an equal, until the vanguard attacks, followed by the front line ('asakir), until phalanxes are hurled against them, followed by the reserves (jala'ib), until army after army drives through their land, until the cavalry remains in areas of their land with its reins over their river beds and lands, until raids will be made in every direction and their standards will shake in their hands. A true people will come against them. Their steadfastness will only increase the destruction of those of their killed and dead who will be destroyed in the path of God (by those) renewing obedience to God and anxious to meet God. By God, we were with the Prophet, may God bless him and his family, when our fathers, our sons, our brothers and our uncles fought together. That has only served to increase us in faith, submission and endurance in face of the tribulations of suffering and (to increase us) in bravery to fight against the enemy and to scorn fighting anyone except equals. One of our men and one of our enemies will assault each other ferociously and contend with each other to take each other's life. Which one of the two will make his opponent drink the cup of death? At one time it could be for us (to do it) to our enemy, at another for our enemy (to do it) to us. Yet when God beholds our endurance and our faith, He will send down the decrees against the enemy and He will send down victory to us. However, by my life, if we were to give an example like the one you have just given, neither would religion be sustained nor Islam strengthened. I swear by God, that you will lose fresh blood (as a result of your inactivity). So remember what I say."
His Words about the Truce and the Revolt of the Kharijites
Among his words, peace be on him, when his followers had returned from the battle at Siffin after Mu'awiya had deceived them by raising copies of the Qur'an and thus they withdrew from the fight (is the following):
"You have committed an action which has pulled down the power from Islam, reduced its strength and bequeathed (it) weakness and humiliation. When you were successful and your enemy was afraid of being destroyed, for the fighting was crushing them and they felt the pain of wounds, they raised copies of the Qur'an and called you to (accept) something which was only so that they might turn you away from themselves and bring to an end the battle between you and them and that they might cause the suspicion of death to lay in wait for you. It was deception, trickery. What have you done? You have agreed to what they wanted and have given it to men who only asked for it out of deception. I swear by God, I do not consider you have any guidance after (failing to obey) my views nor any resolution (after failing to follow) my purpose."
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Among his words, peace be on him, (spoken) after the writing of the document for a truce and arbitration and the dispute about it among the Iraqis (are those when) he said:
"By God, I did not consent (to do this) and I did not want you to consent. However you refused everything except giving consent. So I consented. Since I have consented, it is not proper to withdraw after giving consent and to change after acceptance. Indeed we would rebel against God by breaking the covenant and by transgressing its text through abrogating its agreement. Therefore fight against whoever abandons the command of God. As for what you have mentioned about al-Ashtar having abandoned my command to put his signature to the document and being opposed to it, he is not such a man and I have no fear of him doing that. I wish there were two men like him among you. Indeed I wish there was a single man like him among you, who could see in your enemy what he sees. Then your burden would be lightened for me. I hope that he will straighten some of your crookedness for me. I forbade you (from doing) what you did and you disobeyed me. Myself and you are as the man of Hawazin described:
Am I anything with regard to Ghuzzaya?
If she is mistaken, I am mistaken. If Ghuzzaya are right, I am right."
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(The following is) among his speeches to the Kharijites when he returned to Kufa. He was on the outskirts (of Kufa) before entering it. After praising and glorifying God and calling for blessings on Muhammad, His Apostle, may God bless him and his family, he said:
"O God, this is a position where whoever succeeds in it, will be more entitled to succeed on the Day of Resurrection and whoever is wrong and commits a crime in it will be blind and lose the path in the next world. I commend God to you. You know that when they raised the copies of the Qur'an, you said: We will answer their call to the Book of God. I told you then: I know these people better than you. They are not followers of religion nor of the Qur'an. I have been with them and I have known them as children and as men. They were evil children and they are evil men who seek to exploit your right and your belief. The people have only raised these copies of the Qur'an before you as a deception, as a sign of weakness and as a trick. You rejected my opinion and said: No, rather you accept (this call) from them. I told you: Remember my words to you and your disobedience of me. Then when you refused everything except to make a truce (kitab). I made the condition on the two arbitrators that they should allow to revive whatever the Qur'an revives and make obsolete whatever the Qur'an makes obsolete. None of us can oppose the judgement of anyone who judges according to what is in the Book. However if (the two arbitrators) rejected that, then we would be exempt from their judgement."
One of the Kharijites said: "Tell us, do you regard the arbitration of men concerning blood (which has been shed) as just?"
"We do not judge men," he, peace be on him, answered. "The Qur'an judges us. This Qur'an is only lines of writings between two covers. It does not speak. It is only men who speak it."
Then (the Kharijite) said to him: "Tell us about the time-limit you made in what is between you and them"
He answered: "Let the ignorant learn and let the one who knows be confirmed (in his knowledge). Perhaps God will set right the community during this armistice. Go into your city, may God have mercy on you."
They departed to the last man.
His Words concerning the Syrian Raids after the Truce
(The following is) among the words which he spoke, peace be on him, when Mu'awiya broke the covenant and sent al-Dahhak b. Qays on a raid against the Iraqis. 'Amr b. 'Abs b. Mas'ud had met him and al-Dahhak had killed him and some of his men. After praising and glorifying God, he said:
"People of Kufa, go out to a good man, to your army. Part of it has been struck down. Therefore go out and fight your enemy. Protect your women if you are men who act."
[The narrator reported:]
They rejected him weakly and he perceived weakness and failure in them. Then he said: "By God, I wish I had one man of them for every eight of you. Woe upon you, go out with me. Then withdraw from me, if it seems good to you. By God, I am not unwilling to meet my Lord as a result of my resolution and perception. In that I would have a spirit which is great and a release from your (malicious) whispering, your ill-treatment and your deceit which is like the deceit of wilful brides and nagging women; whenever they sew one side, they tear the other for their husbands."
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(Here is) another of his speeches, peace be on him, summoning the people and finding them slow to go to war. (When) he learnt that Busr b. Arta'a had gone to Yemen, (he said)
"People, the beginning of your unseemly talk and your refusal was the loss of the men of influence and authority (ra'y) among you. These were men who would meet and speak the truth; they would discuss and follow the just course; they would ask and they would answer. By God, I have summoned a second time and a first, secretly and aloud, at night and by day, in the morning and in the afternoon. Yet my call to you does nothing except increase your flight and (your turning) your backs. Does not warning and a call to guidance bring you benefit?
"Indeed I am one who knows what is of advantage to you and what will straighten your crookedness for me. Yet, by God, I will bring you no (worldly) advantage by the corruption of my soul. Grant me a respite. By God, it is as if you are with a man (i.e. Mu'awiya) who has come to you, forbidding you and punishing you. Then God will punish him just as He will punish you. Indeed (his actions) are the humiliation of the Muslims and the destruction of religion. Indeed the sons of Abu Sufyan summon (men) to wicked vices and (their call) is answered. I summon you as virtuous and good men and you are deceitful and put me off. This is not the action of pious men."
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Another of his speeches, peace be on him, concerning the dilatoriness of those who held back from supporting him, is:"
"People, whose bodies are gathered together but whose inclinations are diverse, your words would weaken the firmest of hard-hearted men. Yet your actions would make your doubting enemy full of confidence against you. In your gatherings you say 'such and such' but when the battle comes, you say 'turn aside'. The call of the one who calls you (away) is not strong. The heart of the one who will make you endure uncertainties and weaknesses will not rest. You ask me to delay defending religion. Holding back (from its defence) will not prevent humiliating oppression. Nor will right be achieved except by serious endeavour. What house will you defend after your own house (is destroyed)? With what Imam will you fight after I (am killed)? By God, deluded is the one whom you have deluded. Whoever acquires you, acquires the most deceitful partner.
By God, I have come not to believe in your words nor to aspire to your help. May God make a separation between me and you. May He give me in exchange for you those who will be better for me than you. By God. I wish I had for every ten of you, one man from the tribe of Firas b. Ghanam. It would be exchanging dirhams for dinars."
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In a further speech of his, peace be on him. concerning the same idea, after praising and glorifying God, (he said):
"I can only think that these people - meaning the Syrians - will overcome you."
"Why is that, Commander of the faithful?" they asked.
"I can see their affairs in the ascendancy," he said, "while your fires are dying away. I see them as in earnest while I see you as being weak. I see them as united while I see you as divided among yourselves. I see them obedient to their leader while I see you as disobedient. By God, if they overcome you, you will find them evil masters for you after me. It is as if I was looking at them now. They have become partners of you in your land. They carry off your share of the booty held by the central government to their land. It is as if I was looking at you rustling like lizards without taking your due and without protecting those sacred to God. It is as if I was looking at them killing the righteous men among you and terrorising your reciters of the Qur'an; they are forbidding you and hindering you; they are bringing other people close to themselves apart from you. If you could see the privation, the selfishness, the blows of the swords and the coming of terror, you would regret and be sorry for your neglect in going to war and you would remember the ease and well-being you had today when the memory will no longer benefit you."
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(This is) from his words, peace be on him, when Mu'awiya b. Abi Sufyan broke the terms of the truce and began to launch attacks against the people of Iraq. He said, after he had praised and glorified God:
"What is (the intention) of Mu'awiya, may God kill him. He wants me (to involve myself) in a dreadful matter. He wants me to act as he has acted. Then I would have broken my compact and revoked my covenant. He would use that as a proof against me and it would be disgrace against me until the Day of the Resurrection whenever (my name) was mentioned. If it was said to him, 'You began it', he would reply: 'I did not know about (those raids) and I did not order them' Then some will say, 'He is truthful' and others will say, 'He is lying.' By God, indeed God is the (true) possessor of compassion and great forbearance. Forbearance was shown by many of the first Pharaohs and by those who followed the Pharaohs. If God gives him a respite now, He will never let him escape. He is at the watch-tower looking down on the path he follows. Let him do what seems appropriate to him. We will not break our compact, we will not revoke our covenant. We will not terrorize a man who has submitted, nor one who has made a covenant until the terms of the truce between us are proved to be nothing, if God wishes."
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The following is from his speech in another place:
"Praise be to God and peace be on the Apostle of God, may God bless him and his family. Indeed the Apostle of God, may God bless him and his family, was pleased to make me his own brother and he described me as his helper (wazir). People, I am the very nose of guidance and its eyes. Do not keep yourselves isolated from the path of guidance because of the small numbers of those who come to it. Whoever claims that the one who will kill me is a believer (is wrong). It is time which will kill me. Indeed at some time there is an avenger for all blood that is shed. The avenger of our blood, the judge concerning the rights of himself and the right of those who are kin, of orphans, of the poor, and the traveller, is the one who does not fail to get what he searches for and whom no one who flees will escape. Those who do wrong will be aware of it. By what kind of change shall they be changed (XXVI 227). I swear by God, Who split the seed and created man, you will be seized by the throat, Banu Umayya, en account of it (i.e. dominion) and you will recognize it in the possession of others and in the house of your enemy after (only) a short while. You will be aware of His prophecy after a time."
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This is another speech with the same idea as the previous one. (He said:)
"People of Kufa, make your preparations to fight against your enemy, Mu'awiya and his followers."
"Give us a respite, Commander of the faithful," they said. "He will leave the land."
He said: "By God, Who split the seed and created man, let these people overcome you. It is not because they have greater right than you but because of their obedience to Mu'awiya and your disobedience of me. By God, all the nations have come to fear the tyranny of their rulers but I have come to fear the tyranny of my subjects. I have appointed to office men from among you and they have been treacherous and betrayed (me). Some have gathered the booty which they were entrusted with for distribution to the Muslims and carried it off to Mu'awiya while others took it to their own Thus they have ignored the Qur'an and have been bold before the Merciful. (It has come to such a state) that if I entrusted anyone with the handle of a whip, he would betray it. 'You have made me tired."
Then he raised his hand to heaven and said: "O God, I loathe life amid these people, I am weary of hope. Let my companion (i.e. the angel of death) come home so that I may rest from them and they may rest from me. They will never be successful after me."
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This is a speech which he, peace be on him, made on another occasion:
"People, I have summoned you to fight against these people and you have not helped. I have asked you to listen and you have not answered. I have given you sincere advice and you have not accepted. You are present and you are like absent people. I have recited to you (God's) wisdom and you have turned aside from it. I have given you eloquent warnings and you have refused them. It is as if you were scared donkeys who had fled from a lion (LXXI v 50). I urge you to fight against men of oppression and I do not reach the end of my words before I see you scattering from me like the people of Saba' (after the breaking of the dam) in Yemen. You go back to your own councils, you sit in your circles, you coin maxims, you recite poetry. You know the news yet when you leave, you are asking about poetry, ignoring any other kind of knowledge, careless of any other conduct and distracted from fear, you have forgotten the war, the need to prepare for it. Your hearts become empty of any talk of it. You occupy them with diversion and idle (chatter). It is wonderful, completely wonderful. But it is not for me to feel wonder that people have agreed on the wicked plan and to deprive you of your rights.
"People of Kufa, you are like the mother of Mujalid: She became pregnant and gave birth. Then her husband died and her widowhood was long. Her inheritance was lost to her. By Him Who split the seed and created man, behind you, who are one-eyed and keep turning away, is the hell of the present life which does not remain and does not leave anything. After it are wolves and lions in various packs. So Banu Umayya will inherit from you. Their number from first to last will not treat you with compassion except for one man. It is a tribulation which God has decreed for the community which is inescapable. They will kill your choice men and enslave the wicked among you. They will take out your treasure and your stores even from within the bridal chamber as a punishment for what you have abandoned of your affairs, the goodness of your own souls and your religion.
"People of Kufa, I tell you of what will happen before it happens so that you may be on your guard against it and warned of it; whoever (of you) will be warned and consider. Sometimes you say that 'Ali is a liar, just like Quraysh said of their Prophet, may God bless him and his family, their master, Muhammad b. 'Abd Allah, beloved of God. Woe to you, it is I who am accused of lying. May God be exalted, I was the first to worship Him, to believe in His unity. Or (is it) the Apostle of God, may God bless him and his family (who is accused of lying)? I was the first who had faith in him, who believed in him, who helped him. No, by God, they are deceitful words. You would be better without them. By Him Who split the seed and created man, you will know their news after a time but that will be when your ignorance has brought you to it. Then your knowledge will not benefit you. Disgrace upon you, you mere images, you are not men but dreams of children with the minds of the ladies of the bridal chamber. By God, their bodies are present but their minds are absent from them and their inclinations are diverse. God has not strengthened the support of the one who calls to you (to desert). Nor will the hearts of those who will treat you harshly take rest. There is no joy for anyone who seeks refuge with you. Your words would weaken the firmest of hardhearted men.
"Yet actions would make your doubting enemy full of confidence against you. Woe upon you, what house will you defend after your own house (is destroyed)? With what Imam will you fight after I (am killed)? By God, deluded is the one whom you have deluded. Whoever acquires you, acquires the most deceitful partner. I have not come to aspire in your help or believe in your words. May God make a separation between me and you. May He give me in exchange for you, those who will be better for me than you. May he give you in exchange for me one who will be worse for you than me. Your Imam obeys God and you disobey him. The Imam of the Syrians disobeys God and they obey him. By God, I wish Mu'awiya would agree with me to exchange you: it would be exchanging dirhams for dinars. He could take ten of you and give me one of them. By God, I wish that I did not know you and that you did not know me. For it is a knowledge that flows with regret. You have wounded my breast with anger, you have brought my affair to nought through your desertion and disobedience so that Quraysh have begun to say: 'Ali is a brave man but he has no knowledge of war.' Yet is there anyone among them who has been longer engaged in it than I and are there any of them fiercer in battle than me? I was involved in it when I had not reached twenty and I am still in it now when I am more than sixty. However a man who is not obeyed has no power. By God, I wish that my Lord had taken me from among you to His Paradise. Indeed death is looking down on me. There is nothing preventing the most wicked of (the community) from dyeing (this)" - he put his hand on his head and his beard - "It is a promise which the unlettered prophet made to me. Whoever makes false statements is lost, whoever is pious and is truthful about the good is saved.
"People of Kufa, I have summoned you to fight these people at night and during the day, secretly and in public. I have said to you: Attack them before they attack you. Only men who are humiliated are attacked in the ruins of their own home. You rely on one another and desert one another. My words weigh heavily on you. My command is difficult for you. You put it behind you as something to be neglected until attacks have been launched against you and abominations and detestable things appear in your midst which will be with you at night and in the morning. (This is) just as happened to the people of the stories of old (matholaat) before you, where God gave information about haughty tyrannous despots and those weakened by seducers in His words, the Mighty and High: They slaughter your sons and disgrace your women. In that there is great tribulation from your Lord (XIV 6). By Him who split the seed and created man, what you were promised has happened to you.
"People of Kufa, I have remonstrated with you by reminding you of the warning of the Qur'an, yet I have not benefited you. I have punished you with the whip, yet have not corrected your attitude towards me. I have flogged you with the lash, with which the revealed criminal punishments (hudud) are carried out, yet you have not abstained from unlawful things. I know that the only thing suitable for you is the sword but I would not bring about your righteousness at the cost of the destruction of my own soul. However, after me a harder authority will have domination over you. It will not show respect to the old among you, nor be merciful to the children among you. It will not honour the learned among you, nor will it distribute the booty for distribution fairly among you. It will strike you down, humiliate you and kill the wounded among you in battles. It will hinder your path and block you at its door so that it may gorge itself on your strong men, on your weak men. God will only destroy those of you who do wrong. Rarely can one turn one's back on something and then go forward. I think you are in a period (where there is no prophetic help). It is only my duty to give you sincere advice.
"People of Kufa, I have been tested by two or three among you who are deaf while having ears, who are dumb yet have tongues, who are blind but have eyes, brothers who are not trustworthy at a meeting, brothers who are not reliable in a test. O God! I make them bored and they bore me. I disgust them and they disgust me. O God! Let no commander please them and let them please no commander. Mix their hearts as salt is mixed with water. By God, if I could find an escape from your words and your correspondence, I would use it. I have remonstrated with you for your guidance until life has become distasteful. (Despite) all that you repeat the sneering at my words, fleeing from the truth and deviating to the false. God will not strengthen the religion of those who support (the false). I know that the only thing you do more of for me is to cause me loss. Whenever I order you to fight against your enemy, you lower your heads to the ground and ask me to postpone the defence of the religion which is being nullified. When I say to you in the winter 'give me assistance', you say 'this is (impossible) in such a cold time.' If I say to you in the summer 'give me assistance', you say 'this (is impossible) in such intense heat. Call us when the heat has left us.' All that is fleeing from Heaven since you were unable (to act) because of the heat and the cold, by God, you are more unable because of the heat of sword, much more unable. We belong to God and to Him do we return.
"People of Kufa, an Arab has come to me to tell me that a man of the tribe of Ghamid has descended on the people of al-Anbar at night with four thousand men and attacked them as if he was attacking the Byzantines or the Khazars. He killed my governor there, Hassan, and with him he killed righteous men of merit, devotion and courage, may God make a home for them in the blessed gardens (of Heaven). Indeed He has declared it to be permitted (for them). I have learnt that a group of Syrians broke in on a Muslim woman and another who was protected by treaty. They tore off her veil and took her scarf from her head, the earrings from her ears, the bracelets from her wrists and legs and upper arms, and the silver-bands and waistwrapper from her legs. She was unable to defend herself except by the repetition of the verse of return to God and by calling out: 'O Muslims.' But no one gave her help. No one gave her assistance. If a believer died in sorrow at this, I would not blame him. On the contrary in my view he would be pious and good. The strangest of all is the gathering of these people in support of their falsehood and your failure to support your truth. You have become a target which is shot at and you do not shoot back. You are attacked and you do not fight back. (The enemy) rebels against God and you are content. May your hands be filled with dust, O men like camels whose masters are absent from them so that as soon as they gather at one side, they begin to split up on the other side."
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[Among his speeches complaining of his enemies and defending his rights is the speech reported by al-'Abbas b. 'Abd Allah al-'Abdi, on the authority of 'Amr b. Shamir on the authority of his narrators, who said:]
We (i.e. the narrators of 'Amr b. Shamir) heard the Commander of the faithful, peace be on him, say:
"Since God sent Muhammad, may God bless him and his family, I have never seen (a time of) ease. Praise be to God. By God, as a little one I lived in fear. When I was bigger, I fought in battle against the polytheists and made war on the hypocrites until God took His Prophet to Himself. Then tribulations were worse. I have not ceased being careful and cautious. I was afraid that something would happen which would make me rise up. I have seen only good, praise be to God. By God I have not ceased striking with my sword from the time I was a boy until I have become an old man. What gives me endurance for what I am involved in is that all that is for the sake of God and His Apostle. I am hopeful that the Spirit is near at hand. I have seen its threads."
[They reported:]
Only a few days after this speech he, peace be on him, was struck down.
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['Abd Allah b. Bukayr al-Ghamawi reported on the authority of Hakim b. Jubayr, who said: One who was present when 'Ali-spoke at al-Rahaba told us:]
Among the things he said was:
"People, you have refused me. I say, by the Lord of the heavens and the earth, my bosom friend promised me: 'The community will betray you after me.' "
[Isma'il b. Salim reported on the authority of Abu Idris al-Awdi, who said:]
I (i.e. Abu Idris) heard 'Ali, peace be on him, say: "Among the things which the unlettered Prophet, may God bless him and his family, promised me was: 'The community will betray you after me' "
His Words about the Succession and Men's Desertion of him
[Among his words, peace be on him, about the consultative committee (shura) (for the election of a successor to 'Umar b. al-Khattab) at the house is (the conversation) which is reported by Yahya b. 'Abd al-Hamid al-Himmani, on the authority of Yahya b. Salama b. Kuhayl, on the authority of his father, on the authority of Abu Sadiq, who said:]
When 'Umar made a consultative committee (to elect a successor) consisting of six, he said: "If two make the pledge to one man (of the six) and two to another (of the six), the people must be with the three (i.e. the two men and their candidate) among whom is 'Abd al-Rahman (b.'Awf) and kill the three who do not include 'Abd al-Rahman ."
The. Commander of the faithful, peace be on him, came out of the house, leaning on the arm of 'Abd Allah b. al-'Abbas. He said: "Ibn al-'Abbas, the people have opposed you after your Prophet just as they used to oppose your Prophet, may God bless him and his family, during his life. By God, nothing will bring them back to the truth except the sword."
"How is that?" Ibn al-'Abbas asked him.
He answered: "Haven't you heard 'Umar's statement: If two make the pledge to one man (of the six) and two to another (of the six), (the people) must be with the three among whom is `Abd al-Rahman and kill the three who do not include 'Abd al-Rahman?" .
"Yes," replied Ibn al-'Abbas.
"Don't you realise," he went on, "that 'Abd al-Rahman is the cousin of Sa'd and 'Uthman is the brother-in-law of 'Abd al-Rahman?"
"Yes," he replied.
"'Umar knew," he said, "that Sa'd, 'Abd al-Rahman and 'Uthman would not differ in their view. Therefore whoever among them they make the pledge of allegiance to, will have two of them (as supporters). Then he ordered that those who oppose them should be killed. He does not care if Talha is killed as long as he kills me and al-Zubayr is killed. By God if 'Umar lives, I will make known to him his evil attitude toward us which has existed of old and recently. If he dies there will be a day which will bring him and me together and on which will be the Last Judgement."
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[ 'Amr b. Sa'id reported on the authority of Jaysh al-Kinani, who said:]
When 'Abd al-Rahman struck the hand of 'Uthman as (a token of) his pledge of allegiance to him on the day of (the meeting at) the house, the Commander of the faithful, peace be on him, said: "Marriage relationship has made and encouraged you (to do) what you have done. By God what you expected from him is what your colleague (i.e.'Umar) expected from his colleague (i.e. Abu Bakr). May God spread among you the perfumes of death."
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[A group of traditionists (ahl al-naql) report by a variety of chains of authority (turuq) on the authority of Ibn 'Abbas, who said:]
I (i.e. Ibn 'Abbas) was with the Commander of the faithful at al-Rahaba. I mentioned the caliphate and those who had preceded him He breathed heavily and said:
"By God, Ibn Abi Quhafa (i.e. Abu Bakr) took on its clothes although he was aware that my position with regard to it was like the position of the axle of a mill. The stream (of knowledge) flows from me and the birds cannot rise to (the exaltedness of) my position. I allowed myself to let another robe cover me instead of it and I turned aside from it. I began to consider whether I should attempt to attack (when I would be like a man) with a hand cut off or I should endure the blind darkness (of oppression), in which the old man would grow feeble and the young become white-haired, while 'a believer' would toil until he meets his Lord.
"I realised that endurance in this was most appropriate. So I endured while all the time there was a mote in my eye and an obstruction in my throat. I could see my inheritance plundered until the time of his death came to him (i.e. Abu Bakr) and he handed it down to 'Umar. How amazing that, while he used to offer to give it up during his life, he should make a bequest ('aqd) of it after his death! How eagerly the two divided its two udders between them:
How different was my time in its saddle and the time of a man of wickedness, my brother Jabir.
"By God, he (i.e. Abu Bakr) directed it towards a coarse direction (i.e.'Umar) whose touch was harsh, who was wounding in his roughness. The man in control of it was like the rider of an obstinate camel. If he pulled its reins, he choked it. If he held its reins loosely, he caused it to go at random so that it stumbled frequently and its excuses were few. In the name of God, the people were afflicted with disorderliness, with refractoriness, with constant changes and with obstruction until death came to him. Yet even then he made it (the decision of) a consultative committee consisting of a group among whom he claimed that I was merely one. O God! O what a consultative-committee it was when doubt was stirred up against me through (being put alongside) the leading members among them so that I now come to be regarded (as merely an equal) with these men as my equals. However I descended (like a bird) when they descended and I flew like (a bird) when they flew (acting) out of a patience as a result of the long trial (I had endured) and the passage of time. One man (of the group) inclined (against me) because of his jealousy (i.e. Sa'd b. Abi Waqqas). Another man (i.e. 'Abd al-Rahman b. 'Awf) favoured his brother-in-law (i.e. 'Uthman) for other reasons which I will not mention. Eventually the third person (i.e. 'Uthman) among these people arose lifting his chest from out of his excrement and his trough. His family (i.e. the Umayyads) rushed to devour the treasury of God like the camel devours spring vegetation until its stomach is satiated by it. His actions brought about his death. The action of the people which shocked was that they (came) as messengers to me - like waves of hyenas - asking me that I should give them my acceptance of the pledge of allegiance. They were crowding in on me so that (my two sons) al-Hasan and al-Husayn would have been trampled underfoot and my two shoulders pulled apart. Yet when I undertook the affair (of the Caliphate), a group broke their oath of allegiance, another deviated from the truth and others acted wickedly as if they had never heard God say: That last abode is that which we have made for those who seek nobleness on earth and not corruption. Good health is for those who fear God (XXVIII 82). Rather, by God, they heard these words and they were aware of them but their own world was more attractive to their eyes and its adornments excited wonder in them.
By Him who split the seed and created man, if it was not for the presence of those present and the necessity of a proof (hujja) to man through the existence of such supporters and the fact that God does not give the true possessors of authority it without them being resigned (to it being swallowed) by the over-full bellies of the wrongdoers while the oppressed starve (for their rights) - (if it was not for all that) - I would throw down the reins (of the Caliphate) on to its withers and I would swallow the last with the cup of its beginning. 'Then in my view, they would find their world scantier than snot from the nose ."
A man from the Sawad came before him and handed him a letter. He broke off from his speech.
[Ibn 'Abbas added:]
I have never regretted anything nor felt such distress like the distress I felt at Losing the rest of the speech of the Commander of the faithful, peace be on him. When he had finished reading the letter, I said: "Commander of the faithful, would you continue your speech from the point which you reached?"
He answered: "In no way, in no way. It was like foam on the camel's mouth (shiqshiqa) as it opens its mouth to bellow and then falls silent."
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[Mas'ada b. Sadaqa reported: I heard Abu 'Abd Allah Ja'far b. Muhammad (al-Sadiq), peace be on them, say:]
The Commander of the faithful, peace be on him, addressed the people at Kufa. He praised and glorified God. Then he said: "I am the master of the white-haired men and in me is an example of what happened to Job. God will gather my family for me just like He gathered his family for Jacob. That will be when the globe turns around - and you have been told - and it goes astray and is destroyed. Indeed, therefore before that put on the garment of endurance and acknowledge your sins to God. You have cast off your sanctity, you have put out your torches. You entrusted your guidance to those who do not even have control over themselves. You have neither ear nor eye, which is (even) weak. By God, the seeker and the sought are thus. If you had not forsaken your task, abandoned support for the truth which is in your midst, and become weak through the weakening power of the false, one who is not like you would not have taken courage at you, and the one who becomes strong against you would not have become strong and (been able) to destroy your obedience and take it away from those of you who had it. You went astray like the children of Israel went astray in the time of Moses. I speak truly (when I say): Indeed your being astray will be doubled for you after me through your persecution of my sons; it will double the loss which the children of Israel suffered. If you have drank and filled yourselves with the illnesses brought about by the authority of the tree cursed in the Qur'an, you have gathered with the one who calls croakingly (to you) to go astray and have run to answer the false. You have betrayed the one who summons (you) to the truth; you have cut yourselves off from those close to the men who fought (for the Prophet) at Badr and you have joined those of the sons of war who are furthest away (from the Muslims who fought at Badr). Indeed if what they had possessed had melted away, the test for punishment would have been near, the covering would have been revealed and the period would have been brought to an end. Then the threat (of hell) would be near. The stars would have appeared to you from the east and your moon would shine for you like the full moon. Since that is clear, come back to repentance and throw off sin.
"You should be aware that if you are obedient, the rising star of the east will take you along the path of the Apostle of God, may God bless him and his family and grant them peace; you would then have treated yourself for deafness and have sought a cure for dumbness; you would have been given sufficient provisions against straying from the path and seeking them (outside it); you would have cast a crushing burden from your necks. God only destroys those who refuse His mercy and forsake His protection: Those who do wrong will be aware of it. By what kind of change shall they be changed? (XXVI 227). "
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[Mas'ada b. Sadaqa also reported on the authority of Abu 'Abd Allah (Ja'far al-Sadiq); peace be on him, who said:)
The Commander of the faithful, peace be on him, addressed the people at Medina. After praising and glorifying God, he said:
"God, the Exalted, never destroyed tyrants except after showing forbearance and giving a respite. He did not rejoin a broken bone of anyone in (all) the nations except after constraint and testing. People, the problems which you have faced in the times which have passed are a lesson. Not every one who has a heart is gifted with sound judgement. Not every one who has ears can hear. Not everyone who looks through an eye can see. Therefore, servants of God, make your view good concerning (the things) which God makes your concern and look at the ruins of those whom God has destroyed because He knew that they were following the practices of the people of Pharaoh. They were people with gardens, with fantasies, with farms and high position. Those are the ruins of those who were oppressors. Indeed it is everlasting hell which will warn the one who sees it of destruction. (It comes) after well-being, joyfulness and temporary security and happiness. To whoever is steadfast, there is the happy end. The final end of affairs belongs to God. How surprising for people with intelligence! How would they live amid the rolling torrents and how would they gain sustenance without one who was protected a friend and ruler (wali) for His community which thirsts in its journey and which desires guidance? For they do not follow the tracks of a prophet, nor do they copy the practice of a testamentary trustee of authority (wasi), nor do they believe in supernatural (things), nor do they turn away from sin. How indeed, while they resort to their own minds in ambiguous matters? Each person among them, being the leader of himself, adopts in (these matters) what he considers appropriate without authorities who are able to follow a just path. They will never increase (in anything) except after violence. Some are kind to each other, and believe one another in disagreement to everything which the Apostle, may God bless him and his family, bequeathed, and in deserting whatever he carried out on the authority of the Creator of the heavens and the earths, the Aware, the Knowing. They are people from the darkness of caves of shadows, leaders of bewilderment and doubt. Whoever trusts to himself, will sink into errors. This is so for God has guaranteed the end of this path: "So that whoever is destroyed will be destroyed with proof (which has been given to him) and whoever lives will live with proof. Indeed God is hearing, aware (VIII 42). What is in greater error than a community which shuns its rulers and turns away from its shepherds. O sorrow, sorrow, the heart is wounded and grief becomes a habit as a result of the actions of our Shi'a after my death despite the nearness of its love and the intertwining of its friendship. How do some of them kill others and how does their friendship turn to hatred? By God, tomorrow (there is) the family caused to deviate from its root, encamped around a branch, given hope of victory from another direction, expecting spirit from a place other than which it will come. Every group among them will cling to a branch by which they will be taken wherever the branch inclines despite the fact that God - and praise be to Him - will gather them like the scattered clouds of spring, will bring them together and make them heaped together like heavy clouds. He will open gates for them to which they will flow, at (the advice of) their advisor, like torrents of rain where no land can resist it, no dam can stop it and the base of a lofty mountain cannot resist its path. God will plant them in the middle of valleys. He will make springs in the land for them. Through them, He will remove the privation of people and He will make available for them the estates of people so that they will take forcibly what had been taken from them forcibly. Through them, He will pull down columns and through them He will break down the casings of bricks at Iram. He will let them enjoy the stones of olives. By Him Who split the seed and created man, what they possess will melt away after they have had power in the land and high position over men just as tar and lead melt in the fire. Perhaps God will gather my Shi'a after scattering them because of the evil day of these men. No man has a right to goodness from God. Rather goodness belongs to God and the matter is all (with Him)."
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The historians (naqalat al-athar) report that a man from the tribe of Asad stood before the Commander of the faithful, peace be on him and said to him: "Commander of the faithful, there is wonder among you, Banu Hashim, how this authority came to be diverted from you. You are the highest in family and in connection and closeness to the Apostle, may God bless him and his family, as well as in understanding of the Book."
The Commander of the faithful, peace be on him, replied: "Son of a worm, you are unstable and the gap is narrow so that you shoot in a way which is not straight. You have protection through your relationship by marriage and therefore the right to ask. You have sought information so know then that it was preference through which the souls of the people were generous while other souls were niggardly with it. Therefore leave off plundering the rooms which are (already) empty. Pay attention to the disasters concerning the affairs of the son of Abu Sufyan (i.e. Mu'awiya). Time has made me laugh after it had made me weep. There is no deceit which the people despaired of. By God, through my restraint and my dignity they tried to act in a false way with regard to the nature of God. How very far that is from me. They have mixed drink and dwelling between them and me. If the trials of misfortune are taken from us, I would make them responsible for the truth in its purity. If it is otherwise, do not give yourself sorrows for them and do not console sinful people."
Some of his Words of Wisdom and Warning, Peace be on him
May God have mercy on you, take your (eternal) abode from your transitory (life).
Do not rend your veils before One from Whom even your secrets are not concealed.
Take your hearts out of the world before your bodies are taken from it.
For the next life you were created and in the world you are imprisoned.
When a man dies, the angels ask about what he has brought while the people ask about what he has left behind. By God, your fathers brought some of what was for you. Do not leave behind anything at all, for then you will owe it.
The world is like a poison which the one who does not recognise it eats.
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There is no life without religion and there is no death except through the denial of certain truth.
Drink the sweet water. It will wake you from the slumber of rest. Beware of the pestilential torrid winds which bring destruction.
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The world is the abode of truth for those who know it and the place of salvation for those who take provisions from it. It is the place to which the inspiration of God has been sent down and the market place of His friends. So trade and gain the profit of heaven.
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Similar words were addressed by him, peace be on him, to a man whom he heard blaming the world without knowing what he ought to say about its (true) meaning:
"The world is the place (dar) of truth for those who believe in it, and a place which is to be wiped out for those who understand it. It is a place which is full of wealth for those who take their provision from it and the place of prostration for the prophets of God and a place to which His inspiration has been sent down. It is the place of prayer for His angels and the market-place of His friends, in which they gain mercy and in which they earn the profit of Heaven. Who is the man who blames it when it has called out (for men) to keep apart from it and it has cried out (for men) to separate from it, when it has announced its own death? Through its own joy it has yearned for joy. Through its own tribulation it has warned against tribulation, bringing fear, giving warning, trying to turn (men) away and terrify them. O you, who blame the world and (yet are one) who is seduced into rushing blindly into it, when did it tempt you to kill your fathers as a test and to sleep with your mothers under the earth? How did it weaken your hand and make your arm sick so that a cure is necessary for them, and doctors prescribe for them and medicines are sought for them without your search bringing them any benefit, without your (seeking) intercession bringing them any intercession? The world has made an example of them for you with your killing and your intercourse so that your weeping will not avail you not will your darlings be of any use to you."
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People, take five things from me. For by God if you travelled on a camel for them, you would exhaust it before you found anything like them. No one should hope for anything except from His Lord, nor should one fear (anything) except his sins. The scholar ('alim), when asked about something he does not know, should not be ashamed to say that God knows. Steadfastness is of the same rank with faith as the head is to the body. He who has no patience has no faith.
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Every statement in which God is not mentioned is a vanity. Every silence in which there is no thought (of Him) is carelessness. Every reflection in which there is no consideration (of Him) is an idle pastime.
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One who buys his soul and sets it free is not like the one who sells his soul and imprisons it.
The one who gets to the shade first has been exposed to the sun. The one who gets to water first is thirsty.
Good breeding takes the place of a good family.
The man who is abstemious towards the world increases his renunciation of it whenever it increases its manifestation of itself to him.
Affection is the greatest of traps. Knowledge is the noblest of qualities.
If work is an effort then being concerned with avoiding (it) is an act of corruption
The man who goes to the extreme in rivalry commits a sin. The man who falls short in it will be subjected to it.
Forgiveness corrupts the wicked to the same extent as it restores the noble.
Whoever loves noble actions avoids crimes.
Men cast their eyes on a man whose thoughts adorn him.
The ultimate generosity is that you should give what you are able.
There is no distance for one who is present and no nearness for one who is separate.
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One of the greatest sins of a man is to be unaware of his faults.
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The perfection of moderation is a willingness to accept what is sufficient.
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Generosity is perfected through the adoption of noble deeds and the payment of debts.
Nobility is revealed through loyalty to brotherhood in hard times and easy times.
If the sinner is displeased, he slanders. If he is content, he lies. If he is covetous, he wounds.
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One who is not more concerned with his reason for what is, will more (inevitably) come to his death.
Put up with an error by your friend for the time of an attack by your enemy.
A good confession wipes out the act of committing a wrong.
What money is spent to make you aware of reforming your character is not wasted.
Acting moderately is easier than acting immoderately and restraint is greater in protection than profligacy.
The evilest of provisions for the return (to God) is the committing of a crime against men.
No benefit is wasted if it is received with thanks. No grace remains if it is received ungratefully.
Time is of two kinds: time you have and time you owe. When you have it don't undervalue it and when you owe it, be steadfast.
Often a mighty man is the humblest of creatures and a humble man is the mightiest of creatures.
Whoever is not tested by affairs is deceived and the one who struggles against the truth is brought down.
If the allotted span of life is known, hope is diminished.
Thankfulness is the ornament of sufficiency and steadfastness is the ornament of tribulation.
The value of each person lies in the good he does.
People are the children of their own good actions.
The person is found under his tongue.
Whoever consults those with understanding is guided correctly.
One who is satisfied with little can do without much. Those who cannot do without much have need of wicked men.
Whoever has sound roots has branches which will bear fruit.
Whoever gives hope to man regards him with awe. Whoever is deficient in the knowledge of anything, shames him.
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Part of his speech, peace be on him, describing man are his words:
"The most amazing thing in man is his heart. It loves wisdom and its opposite. If hope occurs to it, ambition reduces it. If ambition rouses in it, covetousness destroys it. If despair possesses it, sorrow kills it. If anger occurs to it, rage intensifies it. If it comes near contentment, it forgets to be on guard. If fear takes hold of it, caution (totally) occupies it. If protection is provided for it, heedlessness takes possession of it. If a blessing is renewed for it, (love of) power seizes it. If a tragedy befalls it, violent grief disgraces it. If it acquires wealth, riches make it unjust. If poverty gnaws at it, misfortune (completely) occupies it. If hunger presses upon it, weakness makes it idle. If it has earlier satisfied its stomach to satiety, then every diminution of it is harmful and every increase of it is corrupting."
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When Shahzaman, daughter of Chroesroe was captured, he, peace be on him, asked her: "What did you learn from your father after the Battle of the Elephant?"
"I learned from him," she replied, "that he used to say: When God controls a matter, ambitions are brought to nought without Him and when the allotted time comes to an end, death is in view."
"How well your father spoke," he, peace be on him, answered. "Affairs are led towards their destinations until death takes part in their control."
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One who followed certain truth and then was struck by doubt, should remain with his certain truth. Indeed certain truth cannot be removed by doubt.
A believer is tired of himself while the people find themselves in comfortable position with regard to him.
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The man who is lazy does not love God's truth.
The best kind of worship is steadfastness, silence, and waiting for relief.
Steadfastness is of three types: steadfastness in tragedy, steadfastness against disobedience, and steadfastness in obedience.
Clemency is the helper of the believer. Knowledge is his friend, gentleness his brother, piety his father and steadfastness is the commander of his troops.
Three things (which will earn) the treasures of Heaven are: giving alms secretly, keeping tragedy hidden and keeping sickness hidden.
Feel need for the one whose prisoner you wish to be, dispense with the one whose equal you wish to be and prefer the one whose leader you wish to be.
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There is no satisfaction for the licentious, no rest for the envious and no affection for the weary.
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He, peace be on him, said to Ahnaf b. Qays:
"The silent is the brother of the one who gives consent. Whoever is not with us is against us."
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Generosity belongs to the nobility of nature but over-generosity is a corruption of creation.
The abandonment of a promise to a friend is the motive for being cut off (from his friendship).
Rumours of anything among the ordinary people are evidence for the beginnings of its existence.
Search out sustenance. It is guaranteed to one who looks for it.
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Four kinds of men whose prayer will not be rejected: the prayer of the just Imam for his subjects; the son who is respectful to his father; the father who is respectful to his son; and the oppressed man. Of them God says: By My strength and My majesty, I will support you even after (some) time.
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The best kind of wealth is the abandonment of begging. The worst kind of poverty is the clinging to subservience.
Good behaviour lies in protection from destruction. Gentleness is the alleviation of distress.
A man who laughingly acknowledges hissing is better than one who behaves boldly towards God in tears.
If it was not for discussion, the (different) schools of thought would be ignorant.
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No tool is more beneficial than intelligence. No enemy is more harmful than ignorance.
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One who widens his hopes lessens his effort.
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The most grateful of the people is the most satisfied of them. The most ungrateful of them is the most covetous of them.'
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In such speeches as these wisdom may be gained. We have not included in this chapter of speeches, all of those which have been reported with these ideas from him, lest by that the speeches would become too diffuse and the book become too long. In what we have presented, there is sufficient for those with intelligence.
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Author: Shaykh al-Mufid
