SERMON 131
Warning about death and counselling
We praise Him for whatever He takes or gives or whatever He inflicts on us or tries us with. He is aware of all that is hidden and He sees all that is concealed. He knows all that breasts contain or eyes hide. We render evidence that there is no god except He and that Muhammad - peace be upon him and his progeny - has been chosen by Him and deputised by Him -evidence tendered both secretly and openly, by heart and by tongue.
A part of the same sermon
By Allah, certainly it is reality not fun, truth not falsehood. It is none else than death. Its caller is making himself heard and its dragsman is making haste. The majority of the people should not deceive you. You have seen those who lived before you, amassed wealth, feared poverty and felt safe from its (evil) consequences, the longevity of desires and the (apparent) distance from death. How, then, death overtook them, turned them out of their homelands and took them out of their places of safety. They were borne on coffins, people were busy about them one after another, carrying them on their shoulders and supporting them with their hands.
Did you not witness those who engaged in long-reaching desires, built strong buildings, amassed much wealth but their houses turned to graves and their collections turned into ruin. Their property devolved on the successors and their spouses on those who came after them. They cannot (now) add to their good acts nor invoke (Allah’s) mercy in respect of evil acts. Therefore, whoever makes his heart habituated to fear Allah achieves a forward position and his action is successful. Prepare yourself for it and do all that you can forParadise . Certainly this world has not been made a place of permanent stay for you. But it has been created as a pathway in order that you may take from it the provisions of your (good) actions for the permanent house (in Paradise ). Be ready for departure from here and keep close your riding animals for setting off.
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SERMON 132
On the Glory of Allah
This world and the next have submitted to Him their reins, and the skies and earths have flung their keys towards Him. The thriving trees bow to Him in the morning and evening, and produce for Him flaming fire from their branches, and at His command, turn their own feed into ripe fruits.
A part of the same sermon about the Holy Qur’an
The Book of Allah is among you. It speaks and its tongue does not falter. It is a house whose pillars do not fall down, and a power whose supporters are never routed.
A part of the same sermon about the Holy Prophet
Allah deputised the Prophet after a gap from the previous prophets when there was much talk (among the people). With him Allah exhausted the series of prophets and ended the revelation. He then fought for Him those who were turning away from Him and were equating others with Him.
A part of the same sermon about this world
Certainly this world is the end of the sight of the (mentally) blind who see nothing beyond it. The sight of a looker (who looks with the eye of his mind) pierces through and realises that the (real) house is beyond this world. The looker therefore wants to get out of it while the blind wants to get into it. The looker collects provision from it (for the next world) while the blind collects provision for this very world.
A part of the same sermon - A caution
You should know that a man gets satiated and wearied with everything except life, because he does not find for himself any pleasure in death. It is in the position of life for a dead heart, sight for the blind eye, hearing for the deaf ear, quenching for the thirsty and it contains complete sufficiency and safety.
The Book of Allah is that through which you see, you speak and you hear. Its one part speaks for the other part, and one part testifies to the other. It does not create differences about Allah nor does it mislead its own follower from (the path of) Allah. You are joined together in hatred of each other and in the growing of herbage on your filth (i.e., for covering inner dirt by good appearance outside). You are sincere with one another in your love of desires and bear enmity against each other in earning wealth. The evil spirit (Satan) has perplexed you and deceit has misled you. I seek the help of Allah for myself and you.
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SERMON 133
Delivered when Caliph `Umar ibn al‑Khattab consulted(1) Amir al‑mu’minin about himself, taking part in the march towards Rome ( Byzantine Empire ).
Allah has taken upon Himself for the followers of this religion the strengthening of boundaries and hiding of the secret places. Allah helped them when they were few and could not protect themselves. He is living and will not die. If you will your self proceed towards the enemy and clash with them and fall into some trouble, there will be no place of refuge for the Muslims other than their remote cities, nor any place they would return to. Therefore, you should send there an experienced man and send with him people of good performance who are well‑intentioned. If Allah grants you victory, then this is what you want. If it is otherwise, you would serve as a support for the people and a returning place for the Muslims.
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(1). About Amir al‑mu’minin, the strange position is adopted that on the one hand, it is said that he was ignorant of practical politics and unacquainted with ways of administration from which it is intended that the revolts created by the Umayyad’s lust for power should be shown to be the outcome of Amir al‑mu’minin’s weak administration. On the other hand, much is made of the various occasions when the then Caliphs consulted Amir al‑mu’minin in important affairs of State in the matter of wars with unbelievers. The aim in this is not to exhibit his correctness of thinking and judgement or deep sagacity but to show that there was unity and concord between him and the Caliphs so that attention should not be paid to the fact that in some matters they also differed and that mutual clashes had also occurred . History shows that Amir al‑mu’minin did have differences of principles with the Caliphs and did not approve every step of theirs. In the sermon of ash-Shiqshiqiyyah he has expressed in loud words his difference of opinion and anger about each regime. Nevertheless, this difference does not mean that correct guidance should be withheld in collective Islamic problems. Again, Amir al‑mu’minin’s character was so high that no one could imagine that he would ever evade giving counsel which concerned the common weal, or would give such counsel which would damage public interests. That is why, despite differences of principle, he was consulted. This throws light on the greatness of his character and the correctness of his thinking and judgement. Similarly, it is a prominent trait of the Holy Prophet’s character that despite rejecting his claim to prophethood the unbelievers acknowledged him the best trustee and could never doubt his trustworthiness. Rather, even during clashes of mutual opposition they entrusted to him their property without fear and never suspected that their property would be misappropriated. Similarly, Amir al‑mu’minin was held to occupy so high a position of trust and confidence that friend and foe both trusted in the correctness of his counsel. So, just as the Prophet’s conduct shows his height of trustworthiness, and just as it cannot be inferred from it that there was mutual accord between him and the unbelievers, because trust has its own place while the clash of Islam and unbelief has another, in the same way, despite having differences with the Caliphs, Amir al‑mu’minin was regarded as the protector of national and community interests and as the guardian of Islam’s well‑being and prosperity. Thus when national interests were involved he was consulted and he tendered his unbiased advice raising himself above personal ends and keeping in view the Prophet’s tradition to the effect that “He who is consulted is a trustee” never allowed any dishonesty or duplicity to interfere. When on the occasion of the battle of Palestine, the Caliph `Umar consulted him about his taking part in it himself, then, irrespective of whether or not his opinion would accord with `Umar’s feelings, he kept in view Islam’s prestige and existence and counselled him to stay in his place and to send to the battle‑front such a man who should be experienced and well‑versed in the art of fighting, because the going of an inexperienced man would have damaged the established prestige of Islam and the awe in which the Muslims were held which had existed from the Prophet’s days would have vanished. In fact, in the Caliph `Umar’s going there Amir al‑mu’minin saw signs of defeat and vanquishment. He therefore found Islam’s interest to lie in detaining him and indicated his view in the words that:
“If you have to retreat from the battle‑field, it would not be your personal defeat only, but the Muslims would lose heart by it and leave the battle-field and disperse here and there, because with the officer in command leaving the field the army too would lose ground. Furthermore, with the centre being without the Caliph there would be no hope of any further assistance from behind which could sustain courage of the combatants.”
This is that counsel which is put forth as a proof of mutual accord although this advice was tendered in view of Islam’s prestige and life which was dearer to Amir al‑mu’minin than any other interest. No particular individual’s life was dear to him for which he might have advised against participation in the battle.
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SERMON 134
There was some exchange of words between `Uthman ibn `Affan
and Amir al‑mu’minin when al‑Mughirah ibn al‑Akhnas(1) said to
`Uthman that he would deal with Amir al‑mu’minin on his behalf
whereupon Amir al‑mu’minin said to al‑Mughirah:
O’ son of the accursed and issueless, and of a tree which has neither root nor branch. Will you deal with me? By Allah, Allah will not grant victory to him whom you support, nor will he be able to stand up whom you raise. Get away from us. Allah may keep you away from your purpose. Then do whatever you like. Allah may not have mercy on you if you have pity on me.
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(1). al‑Mughirah ibn al‑Akhnas ath‑Thaqafi was among the well‑wishers of `Uthman ibn `Affan and the son of his paternal aunt. His brother Abu’l hakam ibn al‑Akhnas was killed at the hands of Amir al‑mu’minin in the battle of Uhud, because of which he bore malice against Amir al‑mu’minin. His father was one of those people who accepted Islam at the time of the fall ofMecca
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SERMON 135
About the sincerity of his own intention
and support of the oppressed
Your allegiance to me was not without thinking,(1) nor is my and your position the same. I seek you for Allah’s sake but you seek me for your own benefits. O’ people! support me despite your heart’s desires. By Allah, I will take revenge for the oppressed from the oppressor and will put a string in the nose of the oppressor and drag him to the spring of truthfulness even though he may grudge it.
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(1). Here Amir al‑mu’minin points to the view of `Umar ibn al‑Khattab which he had on the allegiance of Abu Bakr on the day of Saqifah when he said: “ . . . let me clarify this to you that the allegiance with Abu Bakr was a mistake and without thinking (faltah) but Allah saved us from its evil. Therefore, whoever (intends to) acts like this you must kill him. . .” (as‑sahih, al‑Bukhari, vol. 8, p. 211; as‑Sirah an‑Nabawiyyah, Ibn Hisham, vol. 4, pp. 308‑309; at‑Tarikh, at‑Tabari, vol. l, p. l822; al-Kamil, Ibn al-Athir, vol. 2, p. 327; at‑Tarikh, Ibn Kathir, vol. 5, pp. 245‑246; al‑Musnad, Ahmad ibn hanbal, vol. l, p. 55; as‑Sirah al‑halabiyyah, vol. 3, pp. 388, 392; al‑Ansab, al‑Baladhuri, vol. 5, p. l5; at‑Tamhid, al‑Baqilani, p. l96;ash‑Sharh, Ibn Abi’l‑hadid, vol. 2, p. 23)
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SERMON 136
About Talhah and az‑Zubayr
By Allah, they did not find any disagreeable thing in me, nor did they do justice between me and themselves. Surely, they are now demanding a right which they have abandoned and blood which they have themselves shed. If I partook in it with them then they too have a share in it, but if they committed it without me the demand should be against them. The first step of their justice should be that they pass verdict against themselves. I have my intelligence with me.
I have never mixed matters nor have they appeared mixed to me. Certainly, this is the rebellious group in which there is the near one (az‑Zubayr), the scorpion’s venom (`A’ishah) and doubts which cast a veil (on facts). But the matter is clear, and the wrong has been shaken from its foundation. Its tongue has stopped uttering mischief. By Allah, I will prepare for them a cistern from which I alone will draw water. They will not be able to drink from it nor would they be able to drink from any other place.
A part of the same sermon
You advanced towards me shouting “allegiance, allegiance” like she‑camels having delivered newly born young ones leaping towards their young. I held back my hand but you pulled it towards you., I drew back my hand but you dragged it. O’ my Allah! these two have ignored my rights and did injustice to me. They both have broken allegiance to me, and roused people against me. Unfasten Thou what they have fastened, and do not make strong what they have woven. Show them the evil in what they aimed at and acted upon. Before fighting I asked them to be steadfast in allegiance and behaved with them with consideration but they belittled the blessing and refused (to adopt the course of) safety.
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SERMON 137
Referring to events in the future
He will direct desires towards (the path of) guidance while people will have turned guidance towards desires, and he will turn their views to the direction of the Qur’an while the people will have turned the Qur’an to their views.
A part of the same sermon
(Before this Enjoiner of Good (1), matters will deteriorate) till war will rage among you with full force, showing forth its teeth, with udders full of sweet milk but with a sour tip. Beware, it will be tomorrow and the morrow will come soon with things which you do not know. The Man in power, not from this crowd, will take to task all those were formerly appointed for their ill deeds and the earth will pour forth its eternal treasures and fling before him easily her keys. He will show you the just way of behaviour and revive the Qur’an and sunnahwhich have become lifeless (among people).
A part of the same sermon
As if I see (him), he (the Enjoiner of Evil) (2) is shouting in Syria
By Allah, he will disperse you throughout the earth till only a few of you remain, like kohl in the eye. You will continue like this till the Arabs return to their sense. You should therefore stick to established ways, clear signs and the early period which has the lasting virtues of the Prophethood. You should know that Satan makes his ways easy so that you may follow him on his heels.
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(1). This prophecy of Amir al-mu’minin is with regard to the appearance of the Twelfth Imam, Abu’l-Qasim Muhammad ibn al-hasan al-Mahdi (p.b.u.h.).
(2). This refers to `Abd al-Malik ibn Marwan who came to power in Syria (ash-Sham) after his father Marwan ibn al-hakam and then after the killing of al-Mukhtar ibn Abi `Ubayd ath-Thaqafi in his encounter with Mus`ab ibn az-Zubayr he proceeded towards Iraq Mecca Mecca
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