SERMON 28
About the transient nature of this world and
importance of the next world
So now, surely this world has turned its back and announced its departure while the next world has appeared forward and proclaimed its approach. Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell. Is there no one to offer repentance over his faults before his death? Or is there no one to perform virtuous acts before the day of trial?
Beware, surely you are in the days of hopes behind which stands death. Whoever acts during the days of his hope before approach of his death, his action would benefit him and his death would not harm him. But he who fails to act during the period of hope before the approach of death his action is a loss and his death is a harm to him. Beware, and act during a period of attraction just as you act during a period of dread. Beware, surely I have not seen a coveter for Paradise asleep nor a dreader from Hell to be asleep. Beware, he whom right does not benefit must suffer the harm of the wrong, and he whom guidance does not keep firm will be led away by misguidance towards destruction.
Beware, you have been ordered insistently to march and been guided how to provide for the journey. Surely the most frightening thing which I am afraid of about you is to follow desires and to widen the hopes. Provide for yourself from this world what would save you tomorrow (on the Day of Judgement).
as-Sayyid ar-Ra_i says: If there could be an utterance which would drag by neck towards renunciation in this world and force to action for the next world, it is this sermon. It is enough to cut off from the entanglements of hopes and to ignite the flames of preaching (for virtue) and warning (against vice). His most wonderful words in this sermon are “Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell,” because besides sublimity of words, greatness of meaning, true similes and factual illustrations, there are wonderful secrets and delicate implications therein.
It is his saying that he place to proceed to isParadise while the place of doom is Hell. Here he has used two different words to convey two different meanings. For Paradise he has used the word “the place to proceed to” but for Hell this word has not been used. One proceeds to a place which he likes and desires, and this can be true forParadise only. Hell does not have the attractiveness that it may be liked or proceeded to. We seek Allah’s protection from it. Since for Hell it was not proper to say “to be proceeded to” Amir al-mu’minin employed the word “doom” implying the last place of stay where one reaches even though it may mean grief and worry or happiness and pleasure.
This word is capable of conveying both senses. However, it should be taken in the sense of “al-masir” or “al-ma’al”, that is, last resort. Qur’anic verse is “say thou “Enjoy ye (your pleasures yet a while ), for your last resort is unto the (hell) fire”(14:30). Here to say “sabqatakum” that is, “the place for you to proceed to” in place of the word“masirakum” that is, your doom or last resort would not be proper in any way. Think and ponder over it and see how wondrous is its inner implication and how far its depth goes with beauty. Amir al-mu’minin’s utterance is generally on these lines. In some versions the word “sabqah” is shown as“subqah” which is applied to reward fixed for the winner in a race. However, both the meanings are near each other, because a reward is not for an undesirable action but for good and commendable performance.
*****
SERMON 29
About those who found pretexts at the time of jihad
O’ people, your bodies are together but your desires are divergent. Your talk softens the hard stones and your action attracts your enemy towards you. You claim in your sittings that you would do this and that, but when fighting approaches, you say (to war), “turn thou away” (i.e. flee away). If one calls you (for help) the call receives no heed. And he who deals hardly with you his heart has no solace. The excuses are amiss like that of a debtor unwilling to pay. The ignoble can not ward off oppression. Right cannot be achieved without effort. Which is the house besides this one to protect? And with which leader (Imam) would you go for fighting after me?
By Allah! deceived is one whom you have deceived while, by Allah! he who is successful with you receives only useless arrows. You are like broken arrows thrown over the enemy. By Allah! I am now in the position that I neither confirm your views nor hope for your support, nor challenge the enemy through you. What is the matter with you? What is your ailment? What is your cure? The other party is also men of your shape (but they are so different in character). Will there be talk without action, carelessness without piety and greed in things not right? ! (1)
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(1). After the battle of Nahrawan, Mu`awiyah sent a_-¬ahhak ibn Qays al-Fihri with a force of four thousand towards Kufah with the purpose that he should create disorder in this area, kill whomever he finds and keep busy in bloodshed and destruction so that Amir al-mu’minin should find no rest or peace of mind. He set off for the achievement of this aim, and shedding innocent blood and spreading destruction all round reached upto the place of ath-Tha`labiyyah. Here he attacked a caravan of pilgrims (to Mecca
*****
SERMON 30
Disclosing real facts about assassination of `Uthman Ibn `Affan(1)
Amir al-mu’minin said:
If I had ordered his assassination I should have been his killer, but if I had refrained others from killing him I would have been his helper. The position was that he who helped him cannot now say that he is better than the one who deserted him while he who deserted him cannot say that he is better than the one who helped him. I am putting before you his case. He appropriated (wealth) and did it badly. You protested against it and committed excess therein. With Allah lies the real verdict between the appropriator and the protester.
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(1). `Uthman is the first Umayyad Caliph of Islam who ascended the Caliphate on the 1st Muharram, 24 A.H. at the age of seventy and after having wielded full control and authority over the affairs of the Muslims for twelve years was killed at their hands on the 18th Dhi’l-hijjah, 35 A.H. and buried at hashsh Kawkab.
This fact cannot be denied that `Uthman’s killing was the result of his weaknesses and the black deeds of his officers, otherwise, there is no reason that Muslims should have unanimously agreed on killing him while no one except a few persons of his house stood up to support and defend him. Muslims would have certainly given consideration to his age, seniority, prestige and distinction of companionship of the Prophet but his ways and deeds had so marred the atmosphere that no one seemed prepared to sympathise and side with him. The oppression and excesses perpetrated on high ranking companions of the Prophet had roused a wave of grief and anger among the Arab tribes. Everyone was infuriated and looked at his haughtiness and wrong doings with disdainful eyes. Thus, due to Abu Dharr’s disgrace, dishonour and exile Banu Ghifar and their associate tribes, due to `Abdullah ibn Mas`ud’s merciless beating Banu Hudhayl and their associates, due to breaking of the ribs of `Ammar ibn Yasir, Banu Makhzum and their associates Banu Zuhrah, and due to the plot for the killing of Muhammad ibn Abi Bakr, Banu Taym all had a storm of rage in their hearts. The Muslims of other cities were also brimful of complaints at the hands of his officers who under intoxication of wealth and the effects of luxury did whatever they wished and crushed whomever they wanted. They had no fear of punishment from the centre nor apprehension of any enquiry. People were fluttering to get out of their talons of oppression but no one was ready to listen to their cries of pain and restlessness; feelings of hatred were rising but no care was taken to put them down. The companions of the Prophet were also sick of him as they saw that peace was destroyed, administration was topsy turvy and Islam’s features were being metamorphosed. The poor and the starving were craving for dried crusts while Banu Umayyah were rolling in wealth. The Caliphate had become a handle for belly-filling and a means of amassing wealth. Consequently, they too did not lag behind in preparing the ground for killing him. Rather, it was at their letters and messages that people from Kufah, Basrah and Egypt had collected in Medina Medina
So now, certainly the people of Medina Syria
The policy of action adopted by Mu`awiyah on receipt of this letter also throws light on the condition of the companions. Historian at-Tabari writes after this:
When the letter reached Mu`awiyah he pondered over it and considered it bad to openly oppose the companions of the Prophet since he was aware of their unanimity.
In view of these circumstances to regard the killing of `Uthman as a consequence of merely enthusiasm and temporary feelings and to hurl it at some insurgents is to veil the fact, since all the factors of his opposition existed within Medina itself, while those coming from without had collected for seeking redress of their grievances at their call. Their aim was only improvement of the position, not killing or bloodshed. If their complaints had been heard then the occasion for this bloodshed would not have arisen. What happened was that when, having been disgusted with the oppression and excesses of `Abdullah ibn Sa`d ibn Abi Sarh, who was foster brother of `Uthman, the people of Egypt proceeded towardsMedina and camped in the valley of Dhakhushub
When `Uthman saw matters deteriorating to this extent he implored Amir al-mu’minin very submissively to find some way for his rescue and to disperse the people in whatever way he could. Amir al-mu’minin said, “On what terms can I ask them to leave when their demands are justified?” `Uthman said, “I authorise you in this matter. Whatever terms you would settle with them I would be bound by them.” So Amir al-mu’minin went and met the Egyptians and talked to them. They consented to get back on the condition that all the tyrannies should be wiped off and Muhammad ibn Abi Bakr be made governor by removing Ibn Abi Sarh. Amir al-mu’minin came back and put their demand before `Uthman who accepted it without any hesitation and said that to get over these excesses time was required. Amir al-mu’minin pointed out that for matters concerning Medina Medina Egypt with Muhammad ibn Abi Bakr while some went to the valley of Dhakhushub
These Egyptians had received some news about their Caliph and when satisfied that they were all baseless and wrong they went back to their cities.
No sooner he said this than there was great hue and cry in the mosque, and people began to shout to `Uthman, “Offer repentance, fear Allah; what is this lie you are uttering?” `Uthman was confused in this commotion and had to offer repentance. Consequently, he turned to the Ka`bah, moaned in the audience of Allah and returned to his house.
Probably after this very event Amir al-mu’minin advised `Uthman that, “You should openly offer repentance about your past misdeeds so that these uprisings should subside for good otherwise if tomorrow people of some other place come you will again cling to my neck to rid you of them.” Consequently, he delivered a speech in the Prophet’s mosque wherein admitting his mistakes he offered repentance and swore to remain careful in future. He told the people that when he alighted from the pulpit their representatives should meet him, and he would remove their grievances and meet their demands. On this people acclaimed this action of his and washed away their ill-feelings with tears to a great extent. When he reached his house after finishing from here Marwan sought permission to say something but `Uthman’s wife Na’ilah bint Farafisah intervened. Turning to Marwan she said, “For Allah’s sake you keep quiet. You would say only such a thing as would bring but death to him.” Marwan took it ill and retorted, “You have no right to interfere in these matters. You are the daughter of that very person who did not know till his death how to perform ablution.” Na’ilah replied with fury, “You are wrong, and are laying a false blame. Before uttering anything about my father you should have cast a glance on the features of your father. But for the consideration of that old man I would have spoken things at which people would have shuddered but would have confirmed every such word.” When `Uthman saw the conversation getting prolonged he stopped them and asked Marwan to tell him what he wished.
Marwan said, “What is it you have said in the mosque, and what repentance you have offered? In my view sticking to the sin was a thousand times better than this repentance because however much the sins may multiply there is always scope for repentance, but repentance by force is no repentance. You have said what you have but now see the consequences of this open announcement, that crowds of people are at your door. Now go forward and fulfil their demands.” `Uthman then said, “Well, I have said what I have said, now you deal with these people. It is not in my power to deal with them.” Consequently, finding out his implied consent Marwan came out and addressing the people spoke out, “Why have you assembled here? Do you intend to attack or to ransack? Remember, you cannot easily snatch away power from our hands, take out the idea from your hearts that you would subdue us. We are not to be subdued by anyone. Take away your black faces from here. Allah may disgrace and dishonour you.”
When people noticed this changed countenance and altered picture they rose from there full of anger and rage and went straight to Amir al-mu’minin and related to him the whole story. On hearing it Amir al-mu’minin was infuriated and immediately went to `Uthman and said to him, “Good Heavens. How badly you have behaved with the Muslims. You have forsaken faith for the sake of a faithless and characterless man and have lost all wit. At least you should have regard and consideration for your own promise. What is this that at Marwan’s betokening you have set off with folded eyes. Remember he will throw you in such a dark well that you will never be able to come out of it. You have become the carrier animal of Marwan so that he can ride on you howsoever he desires and put you on whatever wrong way he wishes. In future I shall never intervene in your affair nor tell people anything. Now you should manage your own affairs.”
Saying all this Amir al-mu’minin got back and Na’ilah got the chance, she said to `Uthman, “Did I not tell you to get rid of Marwan otherwise he would put such a stain on you that it would not be removed despite all effort. Well, what is the good in following the words of one who is without any respect among the people and low before their eyes. Make `Ali agree otherwise remember that restoring the disturbed state of affairs is neither within your power nor in that of Marwan.” `Uthman was impressed by this and sent a man after Amir al-mu’minin but he refused to meet him. There was no siege around `Uthman but shame deterred him. With what face could he come out of the house? But there was no way without coming out. Consequently, he came out quietly in the gloom of night and reaching Amir al-mu’minin’s place, he moaned his helplessness and loneliness, offered excuses, and also assured him of keeping promises but Amir al-mu’minin said, “You make a promise in the Prophet’s mosque standing before all the people but it is fulfilled in this way that when people go to you they are rebuked and even abuses are hurled at them. When this is the state of your undertakings which the world has seen, then how and on what ground can I trust any word of yours in future. Do not have any expectation from me now. I am not prepared to accept any responsibility on your behalf. The tracks are open before you. Adopt whichever way you like and tread whatever track you choose.” After this talk `Uthman came back and began blaming Amir al-mu’minin in retort to the effect that all the disturbances were rising at his instance and that he was not doing anything despite being able to do everything.
On this side the result of repentance was as it was. Now let us see the other side. When after crossing the border of hijaz, Muhammad ibn Abi Bakr reached the place Aylah on the coast of theRed Sea people caught sight of a camel rider who was making his camel run so fast as though the enemy was chasing him. These people had some misgivings about him and therefore called him and enquired who he was. He said he was the slave of `Uthman. They enquired wherefore he was bound. He said Egypt
A Persian hemistich says:
Mind was just burst in astonishment as to what wonder it was!
Now proceeding forward was riding into the mouth of death, consequently they returned toMedina
However, improving conditions again deteriorated and they ought to have deteriorated because despite lapse of the required time every thing was just as it had been and not a jot of difference had occurred. Consequently, the people who had stayed behind in the valley of Dhakhushub to watch the result of repentance again advanced like a flood and spread over the streets of Medina
During these days of siege a companion of the Prophet, Niyar ibn `Iya_ desired to talk to `Uthman, went to his house and called him. When he peeped out from the above he said, “O’ `Uthman, for Allah’s sake give up this Caliphate and save Muslims from this bloodshed.” While he was just conversing, one of `Uthman’s men aimed at him with an arrow and killed him, whereupon people were infuriated and shouted that Niyar’s killer should be handed over to them. `Uthman said it was not possible that he would hand over his own support to them. This stubbornness worked like a fan on fire and in the height of fury people set fire to his door and began advancing for entering, when Marwan ibn al-hakam, Sa`id ibn al-`As and Mughirah ibn al-Akhnas together with their contingents pounced upon the besiegers and killing and bloodshed started at his door. People wanted to enter the house but they were being pushed back. In the meanwhile, `Amr ibn hazm al-Ansari whose house was adjacent to that of `Uthman opened his door and shouted for advancing from that side. Thus through this house the besiegers climbed on the roof of `Uthman’s house and descending down from there drew their swords. Only a few scuffles had taken place when all except people of `Uthman’s house, his well-wishers and Banu Umayyah ran away in the streets of Medina and a few hid themselves in the house of Umm habibah bint Abi Sufyan (Mu`awiyah’s sister) the rest were killed with `Uthman defending him to the last. (at-Tabaqat, Ibn Sa`d, vol. 3, Part 1, pp. 50-58; at-Tabari, vol. 1, pp. 2998-3025; al-Kamil, Ibn al-Athir, vol. 3, pp. 167-180; Ibn Abi’l-hadid, vol. 2, pp. 144-161).
At his killing several poets wrote elegies. A couplet from the elegy by Abu Hurayrah is presented:
Today people have only one grief but I have two griefs - the loss of my money bag and the killing of `Uthman.
After observing these events the stand of Amir al-mu’minin becomes clear, namely that he was neither supporting the group that was instigating at `Uthman’s killing nor can be included in those who stood for his support and defence but when he saw that what was said was not acted upon he kept himself aloof.
When both the parties are looked at then among the people who had raised their hands off from `Uthman’s support are seen `A’ishah, and according to the popular versions (which is not right) the then living persons out of the ten Pre-informed ones (who had been pre-informed in this world by the Prophet for their being admitted in Paradise), out of those who took part in the consultative committee (formed for `Uthman’s selection for Caliphate), ansar, original muhajirun, people who took part in the battle of Badr and other conspicuous and dignified individuals, while on the side (of Uthman) are seen only a few slaves of the Caliph and a few individuals from Banu Umayyah. If people like Marwan and Sa`id ibn al-`As cannot be given precedence over the original muhajiruntheir actions too cannot be given precedence over the actions of the latter. Again, if ijma` (consensus of opinion) is not meant for particular occasions only then it would be difficult to question this overwhelming unanimity of the companions.
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SERMON 31
When before the commencement of the Battle
al-mu’minin sent `Abdullah ibn `Abbas to az-Zubayr ibn al-
`Awwam with the purpose that he should advise him back
to obedience, he said to him on that occasion:
Do not meet Talhah (ibn `Ubaydillah). If you meet him you will find him like an unruly bull whose horns are turned towards its ears. He rides a ferocious riding beast and says it has been tamed. But you meet az-Zubayr because he is soft-tempered. Tell him that your maternal cousin says that, “(It looks as if) in the hijaz you knew me (accepted me), but (on coming here to) Iraq
as-Sayyid ar-Ra_i says: The last sentence of this sermon “fama `ada mimma bada” has been heard only from Amir al-mu’minin.
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SERMON 32
About the disparagement of the world
and categories of its people
O’ people! we have been borne in such a wrongful and thankless period wherein the virtuous is deemed vicious and the oppressor goes on advancing in his excess. We do not make use of what we know and do not discover what we do not know. We do not fear calamity till it befalls.
People are of four categories. Among them is one who is prevented from mischief only by his low position, lack of means and paucity of wealth.
Then there is he who has drawn his sword, openly commits mischief, has collected his horsemen and foot-men and has devoted himself to securing wealth, leading troops, rising on the pulpit and has allowed his faith to perish. How bad is the transaction that you allow (enjoyment of) this world to be a price for yourself as an alternative for what there is with Allah for you.
And among them is he who seeks (benefits of) this world through actions meant for the next world, but does not seek (good of) the next world through actions of this world. He keeps his body calm (in dignity), raises small steps, holds up his clothes, embellishes his body for appearance of trust-worthiness and uses the position of Allah’s connivance as a means of committing sins.
Then there is one whose weakness and lack of means have held him back from conquest of lands. This keeps down his position and he has named it contentment and he clothes himself with the robe of renunciation although he has never had any connection with these qualities.
Then there remain a few people in whose case the remembrance of their return (to Allah on Doomsday) keeps their eyes bent, and the fear of resurrection moves their tears. Some of them are scared away (from the world) and dispersed; some are frightened and subdued; some are quiet as if muzzled; some are praying sincerely, some are grief-stricken and pain-ridden whom fear has confined to namelessness and disgrace has shrouded them, so they are in (the sea of) bitter water, their mouths are closed and their hearts are bruised. They preached till they were tired, they were oppressed till they were disgraced and they were killed till they remained few in number.
The world in your eyes should be smaller than the bark of acacia and the clippings of wool. Seek instruction from those who preceded you before those who follow you take instruction from you, and keep aloof from it realising its evil because it cuts off even from those who were more attached to it than you.
as-Sayyid ar-Ra_i says: Some ignorant persons attributed this sermon to Mu`awiyah but it is the speech of Amir al-mu’minin. There should be no doubt about it. What comparison is there between gold and clay or sweet and bitter water. This has been pointed out by the skilful guide and the expert critic `Amr ibn Bahr al-Jahi~ as he has mentioned this sermon in his book, al-Bayan wa’t-tabyin (vol. 2, pp. 59-61). He has also mentioned who attributed it to Mu`awiyah and then states that it is most akin to be the speech of `Ali and most in accord with his way of categorising people and information about their oppression, disgrace, apprehension and fear. (On the other hand) we never found Mu`awiyah speaking on the lives of renunciates or worshippers .
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SERMON 33
`Abdullah ibn `Abbas says that when Amir al-mu’minin set out
for war with the people of Basrah he came to his audience at
Dhiqar and saw that he was stitching his shoe. Then Amir al-
mu’minin said to me, “What is the price of this shoe?” I said:
“It has no value now.” He then said, “By Allah, it should have
been more dear to me than ruling over you but for the fact that
I may establish right and ward off wrong.” Then he came out
and spoke:
Verily, Allah sent Muhammad (p.b.u.h.a.h.p.) when none among the Arabs read a book or claimed prophethood. He guided the people till he took them to their (correct) position and their salvation. So their spears (i.e. officers) became straight and their conditions settled down.
By Allah, surely I was in their lead till it took shape with its walls. I did not show weakness or cowardice. My existing march is also like that. I shall certainly pierce the wrong till right comes out of its side.
What (cause of conflict) is there between me and the Quraysh? By Allah, I have fought them when they were unbelievers and I shall fight them when they have been misled. I shall be the same for them today as I was for them yesterday.
By Allah, the Quraysh only take revenge against us because Allah has given us (i.e. the Holy Prophet and his progeny) preference over them. So, we have allowed them into our domain, whereupon they have become as the former poet says:
By my life, you continued drinking fresh milk every morning,
And (continued) eating fine stoned dates with butter;
We have given you the nobility which you did not possess before;
And surrounded (protected) you with thoroughbred horses and tawny-coloured spears (strong spears)(1).
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(1). In fact, the aim of the poet here is to say that the condition of the addressee’s life, from the moral and material point of view, had been worse in the past, and that the poet and his tribe have given him the best means of leading their lives. But as the result of this improved condition the addressee has completely lost himself and forgotten his past condition and thinks that he had had this kind of life previously.
Now, Amir al-mu’minin wants to convey the same idea here to the Quraysh as Fatimah (p.b.u.h.) the holy daughter of the Holy Prophet said in her speech on Fadak:
(O’ People) ... You were on the brink of the pit of Hell Fire (Qur’an, 3:103). You were as worthless as the mouthful of water. You were minority like the handful greedy and a spark of the hasty. You were as down-trodden as the dust under feet. You drank dirty water. You ate untanned skin. You were abased and condemned. But Allah has rescued you through my father Muhammad (p.b.u.h.a.h.p.). . .
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