SERMON 38
About naming of doubt as such and disparagement of those in doubt
Doubt is named doubt because it resembles truth. As for lovers of Allah, their conviction serves them as light and the direction of the right path (itself) serves as their guide; while the enemies of Allah, in time of doubt call to misguidance in the darkness of doubt and their guide is blindness (of intelligence). One who fears death cannot escape it nor can one who fears for eternal life secure it.
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SERMON 39
SERMON 39
In disparagement of those who shrink from fighting
I am faced with men who do not obey when I order and do not respond when I call them. May you have no father! (Woe to you!) What are you waiting for to rise for the cause of Allah? Does not faith join you together, or sense of shame rouse you? I stand among you shouting and I am calling you for help, but you do not listen to my word, and do not obey my orders, till circumstances show out their bad consequences. No blood can be avenged through you and no purpose can be achieved with you. I called you for help of your brethren but made noises like the camel having pain in stomach, and became loose like the camel of thin back. Then a wavering weak contingent came to me from amongst you: “as if they are being led to death and they are only watching.” (1) (Qur’an, 8:6)
as-Sayyid ar-Ra_i says: Amir al-mu’minin’s word “mutadha’ib” means “mu_tarib” (i.e. moved or troubled), as they say “tadha’abat ar-rih“ (i.e. the winds blow in troubled manner). Similarly the wolf is called “dhi’b” because of its troubled movement.
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(1). Mu`awiyah sent a contingent of two thousand soldiers under an-Nu`man ibn Bashir to assault `Aynu’t-Tamr. This place was a defence base of Amir al-mu’minin near Kufah whose incharge was Malik ibn Ka`b al-Arhabi. Although there were a thousand combatants under him, but at the moment only hundred men were present there. When Malik noticed the offensive force advancing he wrote to Amir al-mu’minin for help. When Amir al-mu’minin received the message he asked the people for his help but only three hundred men got ready as a result of which Amir al-mu’minin was much disgusted and delivered this sermon in their admonition. When Amir al-mu’minin reached his house after delivering the sermon `Adi ibn hatim at-Ta’i came and said, “O’ Amir al-mu’minin a thousand men of Banu Tayyi’ are under me. If you say I shall send them off.” Amir al-mu’minin said, “It does not look nice that people of one tribe only should meet the enemy. You prepare your force in the Valley of an-Nukhaylah.” Accordingly he went there and called people to jihad, when besides Banu Tayyi’ one thousand other combatants also assembled. They were still preparing to set off when word reached from Malik ibn Ka`b that there was no need for help as he had repulsed the enemy.
The reason of this was that Malik had sent off `Abdullah ibn hawalah al-Azdi hastily to Qara~ah ibn Ka`b al-Ansari and Mikhnaf ibn Sulaym al-Azdi so that if there was delay in the arrival of support from Kufah he could get help from here in time. `Abdullah went to both, but got no help from Qara~ah. However, Mikhnaf ibn Sulaym got ready fifty persons under `Abd ar-Rahman ibn Mikhnaf and they reached there near evening. Upto that time the two thousand men (of the enemy) had not been able to subdue the hundred men of Malik. When an-Nu`man saw these fifty men he thought that their forces had started coming in so he fled away from the battlefield. Even in their retreat Malik attacked them from rear and killed three of their men.
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SERMON 40
SERMON 40
When Amir al-mu’minin heard the cry of Kharijites that “Verdict is only that of Allah” he said:
The sentence is right but what (they think) it means, is wrong. It is true that verdict lies but with Allah, but these people say that (the function of) governance is only for Allah. The fact is that there is no escape for men from ruler good or bad. The faithful persons perform (good) acts in his rule while the unfaithful enjoys (worldly) benefits in it. During the rule, Allah would carry everything to end. Through the ruler tax is collected, enemy is fought, roadways are protected and the right of the weak is taken from the strong till the virtuous enjoys peace and allowed protection from (the oppression of) the wicked.
Another version:
When Amir al-mu’minin heard the cry of the Kharijites on the said verdict he said:
I am expecting the verdict (destiny) of Allah on you.
Then he continued:
As for good government the pious man performs good acts in it, while in a bad government the wicked person enjoys till his time is over and death overtakes him.
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SERMON 41
SERMON 41
In condemnation of treason
O’ people! Surely fulfilment of pledge is the twin of truth. I do not know a better shield (against the assaults of sin) than it. One who realises the reality of return (to the next world) never betrays. We are in a period when most of the people regard betrayal as wisdom. In these days the ignorants call it excellence of cunning. What is the matter with them? Allah may destroy them. One who has been through thick and thin of life finds the excuses to be preventing him from orders and prohibitions of Allah but he disregards them despite capability (to succumb to them and follows the commands of Allah), while one who has no restraints of religion seizes the opportunity (and accepts the excuses for not following the commands of Allah).
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SERMON 42
SERMON 42
About heart’s desires and extended hopes
O’ people what I fear most about you are two things - acting according to desires and extending of hopes. As regards acting according to desires, this prevents from truth; and as regards extending of hopes, it makes one forget the next world. You should know this world is moving rapidly and nothing has remained out of it except last particles like the dregs of a vessel which has been emptied by someone. Beware, the next world is advancing, and either of them has sons i.e. followers. You should become sons of the next world and not become sons of this world because on the Day of Judgement every son would cling to his mother. Today is the Day of action and there is no reckoning while tomorrow is the Day of reckoning but there would be no (opportunity for) action.
as-Sayyid ar-Ra_i says: “al-hadhdha’ “ means rapid but some people have read it “jadhdha’ “. According to this version the meaning would be that the cycle of worldly enjoyments would end soon.
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SERMON 43
SERMON 43
After Amir al-mu’minin had sent Jarir ibn `Abdillah al-Bajali to Mu`awiyah (for securing his allegiance) some of his companions suggested preparation to fight with him then he said:
My preparation for war with the people ofSyria (ash-Sham) while Jarir ibn `Abdillah al-Bajali is still there would be closing the door for Syria
I have observed this matter thoroughly from all sides but I do not find any way except war or heresy. Certainly, there was over the people a ruler (before me) who brought about new (un-Islamic) things and compelled the people to speak out. So they did speak, then rose up and thereafter changed the whole system.
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SERMON 44
SERMON 44
When Masqalah (1) ibn Hubayrah ash-Shaybani fled to Mu`awiyah because he had purchased some prisoners of Banu Najiyah from an executive of Amir al-mu’minin, but when he demanded the price the latter avoided and ran toSyria
Allah may be bad to Masqalah. He acted like the noble but fled away like a slave. Before his admirer could speak (about him) he silenced him and before his eulogist could testify to his good deeds he closed his mouth. If he had stayed behind we would have taken from him what he could easily pay and waited for the balance till his money increased.
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(1). When after Arbitration the Kharijites rose, a man of Bani Najiyah from them named al-Khirrit ibn Rashid an-Naji stood up for instigating people and set off towards al-Mada’in with a group killing and marauding. Amir al-mu’minin sent Ziyad ibn Khasafah with three hundred men to check him. When the two forces met at al-Mada’in they attacked each other with swords. Only one encounter or so had taken place when the gloom of evening prevailed and the battle had to be stopped. When morning appeared Ziyad’s men noticed that five dead bodies of the Kharijites were lying and they themselves had cleared off the battlefield. Seeing this Ziyad set off for Basrah along with his men. There he came to know that the Kharijites had gone to Ahwaz . Ziyad did not move onwards for paucity of force and informed Amir al-mu’minin of it. Amir al-mu’minin called back Ziyad and sent Ma`qil ibn Qays ar-Riyah‘i with two thousand experienced combatants towards Ahwaz and wrote to the governor of Basrah `Abdullah ibn `Abbas to send two thousand swordsmen of Basrah for the help of Ma`qil. Consequently, the contingent from Basrah also joined them at Ahwaz and after proper organisation they got ready for attacking the enemy. But al-Khirrit marched on along with his men to the hills of Ramhurmuz. These people also followed him and overtook him near these hills. Both arrayed their forces and started attacking each other. The result of this encounter was also that three hundred and seventy Kharijites were killed in the battlefield while the rest ran away. Ma`qil informed Amir al-mu’minin of his performance and of the enemy’s running away when Amir al-mu’minin directed him to chase them and so to shatter their power that they should not be able to raise heads again. On receipt of this order he moved on and overtook him on the coast of the Persian gulf where al-Khirrit had by persuasion secured the co-operation of the people and enlisting men from here and there, had collected a considerable force. When Ma`qil reached there, he raised the flag of peace and announced that those who had collected from here and there should get away. They would not be molested. The effect of this announcement was that save for his own community all others deserted him. He organised those very men and commenced the battle but valorous combatants of Basrah and Kufah displayed such excellent use of swords that in a short time one hundred and seventy men of the insurgents were killed while an-Nu`man ibn suhban ar-Rasib’i encountered al-Khirrit (ibn Rashid an-Naji) and eventually felled him and killed him. Soon upon his fall the enemy lost ground and they fled away from the battlefield. Thereafter Ma`qil collected all the men, women and children from their camps at one place. From among them those who were Muslims were released after swearing of allegiance. Those who had turned heretics were called upon to resume Islam. Consequently except one old Christian all others secured release by accepting Islam and this old man was killed. Then he took with him those Christians of Bani Najiyah who had taken part in this revolt together with their families. When Ma`qil reached Ardashir Khurrah (a city of Iran) these prisoners wailed and cried, before its governor Masqalah ibn Hubayrah ash-Shaybani and beseeched humiliatively to do something for their release. Masqalah sent word to Ma`qil through Dhuhl ibn al-harith to sell these prisoners to him. Ma`qil agreed and sold those prisoners to him for five hundred thousand Dirhams and told him to dispatch the price immediately to Amir al-mu’minin. He said that he was sending the first instalment at once and the remaining instalments would also be sent soon. When Ma`qil met Amir al-mu’minin he related the whole event before him. Amir al-mu’minin ratified this action and waited for the price for some time, but Masqalah observed such deep silence as if nothing was due from him. At last Amir al-mu’minin sent a messenger to him and sent him word to either send the price or to come himself. On Amir al-mu’minin’s order he came to Kufah and on demand of the price paid two hundred thousand Dirhams but to evade the balance went away to Mu`awiyah’s who made him the governor of Tabarastan. When Amir al-mu’minin came to know all this he spoke these words (as in this sermon). Its sum total is that, “If he had stayed we would have been considerate to him in demanding the price and would have waited for improvement of his financial condition, but he fled away like slaves after displaying a showy act. Talk about his high perseverance had just started when people began to discuss his baseless and lowliness.”
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SERMON 45
SERMON 45
About Allah’s greatness and lowliness of this world
Praise is due to Allah from Whose mercy no one loses hope, from Whose bounty no one is deprived, from Whose forgiveness no one is disappointed and for Whose worship no one is too high. His mercy never ceases and His bounty is never missed.
This world is a place for which destruction is ordained and for its inhabitants departure from here is destined. It is sweet and green. It hastens towards its seeker and attaches to the heart of the viewer. So depart from here with the best of provision available with you and do not ask herein more than what is enough and do not demand from it more than subsistence.
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SERMON 46
SERMON 46
When Amir al-mu’minin decided to march towards Syria
(ash-Sham) he spoke these words:
My Allah, I seek Thy protection from the hardships of journey, from the grief of returning and from the scene of devastation of property and men. O’ Allah, Thou art the companion in journey and Thou art one who is left behind for (protection of the) family. None except Thee can join these two because one who is left behind cannot be a companion in journey nor one who is in company on a journey can at the same time be left behind.
as-Sayyid ar-Ra_i says: The earlier part of this sermon is related from the Prophet but Amir al-mu’minin has completed it very aptly by adding most eloquent sentences at the end. This addition is from “None except Thee can join” upto the end.
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SERMON 47
SERMON 47
About calamities befalling Kufah
O’ Kufah, as though I see you being drawn like the tanned leather of `Uka~i (1) in the market, you are being scraped by calamities and being ridden by severe troubles. I certainly (2) know that if any tyrant intends evil for you Allah will afflict him with worry and fling him with a killer (set someone on him to kill him).
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(1). During pre-Islamic days a market used to be organised every year near Mecca
(2). This prophecy of Amir al-mu’minin was fulfilled word by word and the world saw how the people who had committed tyranny and oppression on the strength of their masterly power had to face tragic end and what ways of their destruction were engendered by their blood-shedding and homicidal activities. Consequently, the end of Ziyad ibn Abih (son of unknown father) was that when he intended to deliver a speech for vilification of Amir al-mu’minin suddenly paralysis overtook him and he could not get out of his bed thereafter. The end of the bloodshed perpetrated by `Ubaydullah ibn Ziyad was that he fell a prey to leprosy and eventually blood thirsty swords put him to death. The ferocity of al-hajjaj ibn Yusuf ath-Thaqafi drove him to the fate that snakes cropped up in his stomach as a result of which he died after severe pain. `Umar ibn Hubayrah al-Fazari died of leucoderma. Khalid ibn `Abdillah al-Qasri suffered the hardships of prison and was killed in a very bad way. Mus`ab ibn az-Zubayr and Yazid ibn al-Muhallab ibn Abi sufrah were also killed by swords.
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SERMON 48
SERMON 48
Delivered at the time of marching towards Syria
Praise is due to Allah when night spreads and darkens, and praise be to Allah whenever the star shines and sets. And praise be to Allah whose bounty never misses and whose favours cannot be repaid.
Well, I have sent forward my vanguard (1)and have ordered them to remain in camp on this bank of the River till my order reaches them. My intention is that I should cross this water over to the small habitation of people residing on the sides of the Tigris and rouse them to march with you towards the enemy and keep them as auxiliary force for you.
as-Sayyid ar-Ra_i says: Here by “mitat “ Amir al-mu’minin has meant the direction where he had ordered the men to camp and that was the bank of the Euphrates, and “mitat “ is used for the bank of a river although its literal meaning is level ground whereas by “nutfah “ he means the water of the Euphrates, and these are amazing expressions.
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(1). Amir al-mu’minin delivered this sermon when he camped at the Valley of an-Nukhaylah on Wednesday the 5th Shawwal 37 A.H. on his way to siffin. The Vanguard mentioned herein means the twelve thousand persons whom he had sent towards siffin under the command of Ziyad ibn an-Na_r and Shurayh ibn Hani, while the small force of al-Mada’in mentioned by him was a contingent of twelve hundred men who had come up in response to Amir al-mu’minin’s call.
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SERMON 49
SERMON 49
About Allah’s greatness and sublimity
Praise be to Allah Who lies inside all hidden things, and towards Whom all open things guide. He cannot be seen by the eye of an onlooker, but the eye which does not see Him cannot deny Him while the mind that proves His existence cannot perceive Him. He is so high in sublimity that nothing can be more sublime than He, while in nearness, He is so near that no one can be nearer than He. But his sublimity does not put Him at a distance from anything of His creation, nor does His nearness bring them on equal level to Him. He has not informed (human) wit about the limits of His qualities. Nevertheless, He has not prevented it from securing essential knowledge of Him. So he is such that all signs of existence stand witness for Him till the denying mind also believes in Him. Allah is sublime beyond what is described by those who liken Him to things or those who deny Him.
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SERMON 50
SERMON 50
Admixture of right and wrong
The basis of the occurrence of evils are those desires which are acted upon and the orders that are innovated. They are against the Book of Allah. People co-operate with each other about them even though it is against the Religion of Allah. If wrong had been pure and unmixed it would not be hidden from those who are in search of it. And if right had been pure without admixture of wrong those who bear hatred towards it would have been silenced. What is, however, done is that something is taken from here and something from there and the two are mixed! At this stage Satan overpowers his friends and they alone escape for whom virtue has been apportioned by Allah from before.
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