SERMON 7
About the hypocrites
They (1) have made Satan the master of their affairs, and he has taken them as partners. He has laid eggs and hatched them in their bosoms. He creeps and crawls in their laps. He sees through their eyes, and speaks with their tongues. In this way he has led them to sinfulness and adorned for them foul things like the action of one whom Satan has made partner in his domain and speaks untruth through his tongue.
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(1). Amir al-mu’minin says about the hypocrites (i.e. those who opposed him before and during his Caliphate) that they are partners in action of Satan and his helpers and supporters. He too has befriended them so much that he has made his abode with them, resides on their bosoms, lays eggs and hatches young one from them there, while these young ones jump and play in their laps without demur. He means that Satanic evil ideas take birth in their bosoms and grow and thrive there. There is no restrain on them, nor restriction of any kind. He has so permeated in their blood and mingled in their spirit that both have become completely unified. Now eyes are theirs but sight is his, the tongue is theirs but the words are his, as the Prophet had said, “Verily, Satan permeates the progeny of Adam like blood.” That is, just as the circulation of blood does not stop, in the same way the quick succession of Satan’s evil ideas know no break and he draws man towards evil in sleep and wakefulness, and in every posture, rising or sitting. He so paints them with his dye that their word and action reflect an exact portrait of his word and action. Those whose bosoms shine with the effulgence of faith prevent such evil ideas but some are already ready to welcome those evils and these are the persons who under the garb of Islam are ever after advancement of heresy.
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SERMON 8
Said about az-Zubayr at a time for which it was appropriate
He asserts that he swore allegiance to me with his hand but did not swear with his heart. (1) So he does admit allegiance. As regards his claiming it otherwise than with his heart he should come forward with a
clear argument for it. Otherwise, he should return to wherefrom he has gone out. (2)
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(1). When after swearing allegiance on the hand of Amir al-mu’minin, az-Zubayr ibn al-`Awwam broke the allegiance, then sometimes he put forth the excuse that he was forced to swear allegiance and that forced allegiance is no allegiance, and sometimes he said that allegiance was only for show. His heart did not go in accord with it. As though he himself admitted with his tongue the duplicity of his outer appearance and inner self. But this excuse is like that of the one who reverts to apostasy after adopting Islam and to avoid penalty may say that he had accepted Islam only by the tongue, not in the heart. Obviously, such an excuse cannot be heard, nor can avoid punishment by this argument. If az-Zubayr suspected that `Uthman was slain at Amir al-mu’minin’s insistence, this suspicion should have existed when he was taking oath for obedience and stretching his hand for allegiance, not now that his expectations were getting frustrated and hopes had started dawning from somewhere else.
(2). Amir al-mu’minin has rejected his claim in short form thus: that when he admits that his hands had paid allegiance then until there is justification for breaking of the allegiance he should stick to it. But if, according to him his heart was not in accord with it he should produce other proof for it. Since proof about the state of heart cannot be adduced how can he bring such proof, and an assertion without proof is unacceptable to his mind.
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SERMON 9
Cowardice of the people of Jamal
They (1) thunder like clouds and shone like lightning but despite both these things they exhibited cowardice, while we do not thunder till we pounce upon the foe nor do we show flow (of words) until we have not virtually rained.
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(1). About the people of Jamal (i.e. the enemy in the battle of Jamal) Amir al-mu’minin says that they rose thundering, shouting and stampeding but when encounter took place they were seen flying like straw. At one time they made loud claims that they would do this and would do that and now they showed such cowardice as to flee from the battle-field. About himself Amir al-mu’minin says, that “We do not threaten the enemy before battle, nor utter boasts, nor terrorise the enemy by raising unnecessary cries because it is not the way of the brave to use the tongue instead of the hand.” That is why on this occasion he said to his comrades. “Beware of excessive talk as it is cowardice.”
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SERMON 10
About Talhah and az-Zubayr
Beware! Satan (1) has collected his group and assembled his horse-men and foot-soldiers. Surely, with me is my sagacity. I have neither deceived myself nor ever been deceived. By Allah I shall fill to the brim for them a cistern from which I alone would draw water. They can neither turn away from it nor return to it.
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(1). When Talhah and az-Zubayr broke away by violating the Oath of allegiance and set for Basrah in the company of `A’ishah, Amir al-mu’minin spoke in these words which are part of the long speech.
Ibn Abi’l-hadid has written that in this sermon Satan denotes the real Satan as well as Mu`awiyah because Mu`awiyah was secretly conspiring with Talhah and az-Zubayr and instigating them to fight against Amir al-mu’minin; but the reference to the real Satan is more appropriate, obvious and in accord with the situation and circumstances.
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SERMON 11
Delivered in the Battle
standard to his son Muhammad ibn al-hanafiyyah (1)
Mountains (2) may move from their position but you should not move from yours. Grit your teeth. Lend to Allah your head (in fighting for Allah, give yourself to Allah). Plant your feet firmly on the ground. Have your eye on the remotest foe and close your eyes (to their numerical majority). And keep sure that succour is but from Allah, the Glorified.
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(1). Muhammad ibn al-hanafiyyah was Amir al-mu’minin’s son but called Ibn hanafiyyah after his mother. His mother’s name was Khawlah bint Ja`far. She was known as hanafiyyah after her tribe Banu hanifah. When people of Yamamah were declared apostates for refusing to pay zakat (religious tax) and were killed and their women-folk were brought toMedina as slave girls, this lady also came to Medina
Most historians have written his surname as Abu’l-Qasim. Thus, the author of al-Isti`ab (vol. 3, pp. 1366, 1367-1368, 1370, 1371-1372) has narrated the opinion of Abu Rashid ibn hafs az-Zuhri that from among the sons of the companions (of the Prophet) he came across four individuals everyone of whom was named Muhammad and surnamed Abu’l-Qasim, namely (I) Muhammad ibn al-hanafiyyah, (2) Muhammad ibn Abu Bakr (3) Muhammad ibn Talhah and (4) Muhammad ibn Sa`d. After this he writes that Muhammad ibn Talhah’s name and surname was given by the Prophet. al-Waqidi writes that the name and surname of Muhammad ibn Abu Bakr was suggested by `A’ishah. Apparently the Holy Prophet’s giving the name of Muhammad ibn Talhah seems incorrect since from some traditions it appears that the Prophet had reserved it for a son of Amir al-mu’minin and he was Muhammad ibn al-hanafiyyah.
As regards his surname it is said that the Prophet had particularised it and that he had told `Ali that a son would be born to you after me and I have given him my name and surname and after that it is not permissible for anyone in my people to have this name and surname together.
With this opinion before us how can it be correct that the Prophet had given this very name and surname to anyone else since particularisation means that no one else would share it. Moreover, some people have recorded the surname of Ibn Talhah as Abu Sulayman instead of Abu’l-Qasim and this further confirms our view point. Similarly, if the surname of Muhammad ibn Abu Bakr was on the ground that his son’s name was Qasim, who was among the theologians of Medina
Let alone these people’s surname being Abu’l-Qasim, even for Ibn al-hanafiyyah this surname is not proved. Although Ibn Khallikan (in Wafayat al-a`yan, vol. 4, p.170) has taken that son of Amir al-mu’minin for whom the Prophet had particularised this surname to be Muhammad ibn al-hanafiyyah, yet al-`Allamah al-Mamaqani (in Tanqih al-maqal, vol. 3, Part 1, p. 112) writes:
In applying this tradition to Muhammad ibn al-hanafiyyah, Ibn Khallikan has got into confusion, because the son of Amir al-mu’minin whom the Prophet’s name and surname together have been gifted by the Prophet, and which is not permissible to be given to any one else, is to the awaited last Imam (may our lives be his ransom), and not to Muhammad ibn al-hanafiyyah, nor is the surname Abu’l-Qasim established for him, rather some of the Sunnis being ignorant of the real intention of the Prophet, have taken to mean Ibn al-hanafiyyah.
However, Muhammad ibn al-hanafiyyah was prominent in righteousness and piety, sublime in renunciation and worship, lofty in knowledge and achievements and heir of his father in bravery. His performance in the battles of Jamal and siffin had created such impression among the Arabs that even warriors of consequence trembled at his name. Amir al-mu’minin too was proud of his courage and valour, and always placed him forward in encounters. ash-Shaykh al-Baha’i has written in al-Kashkul that `Ali ibn Abi Talib kept him abreast in the battles and did not allow hasan and husayn to go ahead, and used to say, “He is my son while these two are sons of the Prophet of Allah.” When a Kharijite said to Ibn al-hanafiyyah that `Ali thrust him into the flames of war but saved away hasan and husayn he replied that he himself was like the right hand and hasan and husayn like `Ali’s two eyes and that `Ali protected his eyes with his right hand. But al-`Allamah al-Mamaqani has written inTanqih al-Maqal that this was not the reply of Ibn al-hanafiyyah but of Amir al-mu’minin himself. When during the battle of siffin Muhammad mentioned this matter to Amir al-mu’minin in complaining tone he replied, “You are my right hand whereas they are my eyes, and the hand should protect the eyes.”
Apparently it seems that first Amir al-mu’minin must have given this reply and thereafter someone might have mentioned it to Muhammad ibn al-hanafiyyah and he must have repeated the same reply as there could be no more eloquent reply than this one and its eloquence confirms the view that it was originally the outcome of the eloquent tongue of Amir al-mu’minin and was later appropriated by Muhammad al-hanafiyyah. Consequently, both these views can be held to be correct and there is no incongruity between them. However, he was born in the reign of the second Caliph and died in the reign of `Abd al-Malik ibn Marwan at the age of sixty-five years. Some writers have recorded the year of his death as 80 A.H. and others as 81 A.H. There is a difference about the place of his death as well. Some have put it asMedina
(2). When in the Battle of Jamal Amir al-mu’minin sent Muhammad ibn al-hanafiyyah to the battle-field, he told him that he should fix himself before the enemy like the mountain of determination and resoluteness so that the onslaught of the army should not be able to displace him, and should charge the enemy with closed teeth because by pressing teeth over the teeth tension occurs in the nerves of the skull as a result of which the stroke of the sword goes amiss, as he said at another place also viz. “Press together the teeth. It sends amiss the edge of the sword.” Then he says, “My child, lend your head to Allah in order that you may be able to achieve eternal life in place of this one, because for a lent article there is the right to get it back. Therefore, you should fight being heedless of your life, otherwise also if your mind clings to life you will hesitate to advance towards deathly encounters and that would tell upon your reputation of bravery. Look, don’t let your steps falter because the enemy is emboldened at the faltering of steps, and faltering steps fastens the feet of the enemy. Keep the last lines of the enemy as your aim so that the enemy may be overawed with loftiness of your intentions and you may feel ease in tearing through their lives, and their movement should also not remain concealed from you. Look, do not pay heed to their superiority in numbers, otherwise your valour and courage would suffer.” This sentence can also mean that one should not wide open the eyes to be dazzled by the shining of weapons, and the enemy may make an attack by taking advantage of the situation. Also, always bear it in mind that victory is from Allah. “If Allah helps you no one can overpower you.” Therefore, instead of relying on material means seek His support and succour.
(Remember O’ ye Believers!) If Allah helpeth you, none shall overcome you...(Qur’an, 3:159)
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SERMON 12
When (1) Allah gave him (Amir al-mu’minin) victory over the
enemy at the Battle
occasion, “I wish my brother so-and-so had been present and
he too would have seen what success and victory Allah had
given you,” whereupon Amir al-mu’minin said:
“Did your brother hold me friend?”
He said: “Yes,”
Then Amir al-mu’minin said:
In that case he was with us. Rather in this army of ours even those persons were also present who are still in the loins of men and wombs of women. Shortly, time will bring them out and faith will get strength through them.
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(1). If a person falls short in his actions despite means and equipment, this would be indicative of the weakness of his will. But if there is an impediment in the way of action or his life comes to an end as a result of which his action remains incomplete, then in that case Allah would not deprive him of the reward on the basis that actions are judged by intention. Since his intention in any case was to perform the action, therefore he should deserve reward to some extent.
In the case of action, there may be absence of reward because action can involve show or pretence but intention is hidden in the depth of heart. It can have not a jot of show or affectation. The intention would remain at the same level of frankness, truth, perfection and correctness where it is, even though there may be no action due to some impediment. Even if there is no occasion for forming intention but there is passion and zeal in the heart, a man would deserve reward on the basis of his heart’s feelings. This is to what Amir al-mu’minin has alluded in this sermon, namely that “If your brother loved me he would share the reward with those who secured martyrdom for our support.”
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