Nahjol-Balagha Selection

Book ID

Ali ibn Abi Talib, Imam I, AD 600-661.

[Nahjol-Balagha Selection (English)]

Nahjol-Balagha: Peak of Eloquence/ compiled by Sayyid Shareef ar- Razi; Translated by Sayyid Ali Reza.-Qum: Ansariyan, 2003.

700 P.

نهج البلاغة :Original Title

ISBN: 964-438-073-8

Mohammad Husayn compiler.

II. Reza Ali tr.

I. Razi, III.Title.

297.9515

BP38.0493

نهج البلاغة

NAHJOL-BALAGHA

IMAM ALI BIN ABI TALIB'S SERMONS, LETTERS AND SAYINGS

Compiled by: Sayyid Shareef Ar-Razi

Translator: Sayyid Ali Reza

With introductory notes by: Sayyid Mohammad Askary Jafery

Publisher: Ansariyan Publications -- Qum

Second Reprint 1421 1379 - 2000

Third Reprint 1424-1382-2003

Sadr Press

Number of pages: 704

Quantity: 2000

Size: 143 x 205 mm

ISBN: 964-438-073-8

ALL RIGHTS RESERVED AND RECORDED FOR THE PUBLISHER

طبع بإشراف

ت: 2522343 - ف: 2523998

Point

Imaam Ali bn Abi-Taalib's

Sermons, Letters & Sayings as Compiled by

Sayyid Shareef ar-Razi

in

NahjolBALAAGHA

Peak of Eloquence

Translated by

Sayyid Ali Reza

Includes Introductory Notes by

Sayyid Mohammad Askari Jafery

«بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ»

IN THE NAME OF ALLAH,

MOST GRACIOUS, MOST MERCIFUL,

هيئة محمد الأمين (ص)

اللجنة الثقافية للمراسلات الخارجية

hammad Al-Ameen Foundation

Committee for Foreign Correspondences

Kumort SySit

E-mail olmeen110@yahoo.com

Master Contents

Introduction: page 6-102

Sermons : page 103 - 484

Letters: page 485-602

Sayings : page 603 - 700

NahjolBALAAGHA

Peak of Eloquence

Introduction

THE BOOK ...8

1st Century. ...8

2nd Century ...8

3rd Century ...9

4th Century ...9

5th Century ...10

Hazrat Ali bn Abi-Talib (A.S) ...13

His Genealogy ...13

His Birth ...13

His Name ...13

His Konya ...13

His Algaab ... 14

His Features ...14

His Upbringing ...14

The Holy Prophet and Hazrat Ali loved each other ...15

His Character ...16

His Religion ...20

His Wife, Children and Home Life ...21

Ali and his Foes ...22

Ali and his friends and relatives ...25

Ali and his 2 servants: Qamber and Saeed ...25

Ali amongst his subjects ...26

His Dress ...28

Ali and the poor ...29

Ali's Food ...30

His services to Islam ...31

Designation of Ali as Vicegerent ...41

A brief survey of Hazrat Ali's life from Hijra to the death of

the Holy Prophet (A.S) 40A.H. ...47

1st A.H ...47

2nd A.H ...48

3rd A.H. ...49

4th A.H. ...49

5th A.H. ...49

6th A.H. ...49

7th A.H....50

8th A.H....50

9th A.H....52

10th A.H ...54

11th A.H ...54

Last moment and the last rights of Holy Prophet (A.S.)...56

Burial of the Holy Prophet (A.S.) ...56

Death of Fatima (A.S.)...59

12th A.H- 33 A.H ...60

34 A.H. — 40 A.H. ...66

40th A.H...72

Hazrat Ali (A.S.) as a ruler and statesman ...74

His Reforms.. ...76

Introduction of New System of Government ...76

Finance Department ...76

Army ...80

Judicature ...81

Central and Provincial Secretariat and Subordinate

Offices ...83

Hazrat Ali (A.S.) and the Philosophy of Religions ...85

Sunni Commentators ...92

The Compiler and Some Commentators. ...94

Shiaa Commentators ...95

Preface by the compiler of Nahjol-Balaagha, Sayyid Razi ...96

THE BOOK

Point

This book is a translation of the sermons, letters, orders and some of the sayings of Hazrat Ali (A.S.) as compiled by Sayyid Razi and named "Nahjol-Balaagha".

These sermons and preachings of Hazrat Ali (A.S.) were so highly valued and venerated in the Islamic world that within a century of his death they were taught and read as the last word on the Philosophy of monotheism, as the best lectures for character building, as exalted sources of inspiration, as very persuasive sermons towards piety, as guiding beacons towards truth and justice, as marvellous eulogies of the Holy prophet (A.S.) and the Holy Quraan, as convincing discourses on the spiritual values of Islam, as awe inspiring discussions about the attributes of God. as master-piece of literature, and as models of the art of rhetorics.

1st Century

According to the famous book of biographies ar-Rejalol-al-Kabeer, the first person to collect these sermons in a book form was Zayd bn Wahab Jenny, who died in 90 A.H. and who was regarded as a narrator of Ahaadeeth (Traditions). Thus within thirty years of Hazrat Ali's death and during the first century of hijra his sermons, letters, sayings, Ahaadeeth etc. were collected quoted and preserved.

2nd Century

With the dawn of 2nd Century bn Wahab's example was followed by

1 The famous calligraphist of the early Abbasites regime, Abdl-Hameed bn Yahya (132 A.H.),

2 bn-Moqaffa (142 A.H.) took up this work of compilation. Jaahiz Othmaani says:

bn-Moqaffa had very carefully studied these sermons and used to say that he had saturated himself from the fountains head of knowledge and wisdom and was daily getting fresh inspirations from these sermons

3 bn-Nadeem in his biographies "The Fahrist" says that Hishaam bn Saaib Kalbi (146 A.H.) had also collected these sermons (Fahrist bn-Nadeem, section VII p.251).

Thence onward century after century Moslim scholars, theologians, historians and mohadditheen were citing these sermons, quoting them, discussing the

meanings of the words and phrases used by Hazrat Ali (A.S.), and referring them when they needed an authority on theology, ethics, the teaching of the Holy prophet (A.S.) and the Holy Quraan or on literature and rhetorics.

3rd Century

During the third century five famous men took up this work.

4th Century

The following writers have also extensively quoted the sermons and sayings of Hazrat Ali in their respective books.

5th Century

What Sayyid Razi could compile in Nahjol-Balaagha does not contain all the sermons letters and sayings of Hazrat Ali (A.S.). Masoodi (346 A.H.) in his famous history Morooj az-Zahab (vol.ii p.33 printed at Cairo) says:

Only sermons of Hazrat Ali, which have been preserved by various people, number more than four hundred and eighty. These were extempore orations, people have copied them one from another and have compiled them in book forms; they have cited them and have quoted passages from them in their books.

Apparently out of these four hundred and eighty sermons some were lost and Sayyid Razi could lay hand on only about 245 sermons, besides them he collected about 75 letters and more than 200 sayings. Almost everyone of the sermons, letters and sayings collected in Nahjol-Balaagha is to be found in books of authors who died long before Sayyid Razi was born, while some are found in works of such authors who, though his contemporaries, yet were older to him and had written their books before Nahjol-Balaagha was compiled.

If I quote all of what has been said by the Moslim and the Christian Arab scholars, Theologians, Philosophers and Historians in praises of these sermons, sayings and Letters it will cover a volume as big as this book, therefore I shall briefly quote only a few of them.

So far as comprehensiveness is concerned Ali's words come next only to the Quraan.

The fourth attribute of Hazrat Ali (A.S.) was his eloquence and rhetorics. He was such an Imaam in these arts that none can aspire to rise up to the level of the dust of his shoes. One who has studied Nahjol-Balaagha can form some idea of his supreme eminence in this sphere.

His speeches, letters and sayings are so supremely eminent that they are above the sayings of man and below only to the words of God. None can surpass it but the Holy Quraan.

His (Hazrat Ali) sayings are miracle of the Holy prophet (A.S.). His prophecies show that his knowledge was superhuman.

Ali had supreme command over language, over ethics and over tenets of religion, at the same time he was a great orator, his sermons compiled in Nahjol-Balaagha bear witness to these facts.

The book Nahjol-Balaagha that is the sermons and sayings contained therein prove that none can surpass it on these lines but the Holy Quraan.

Everyone who fully understands Arabic language must agree that the sermons and sayings of Hazrat (A.S.) are next only to the words of God and the Holy prophet (A.S.). Ali's words are so full of meanings and they convey such great ideas that this book Nahjol-Balaagha should be very carefully studied, referred and quoted by students as well as teachers.

This professor of Arabic literature and philosophy persuaded the Universities of Cairo and Beirut to include the book Nahjol-Balaagha in their courses for advance studies of literature and philosophy.

Who can write better than Ali except the Holy prophet (A.S.) and God. Those who want to study eminent standards of literature should study the book Nahjol-Balaagha. It contains such depth of knowledge and such wonderful advises on the subjects of ethics and religion that its

constant study will make a man wise, pious and noble minded and will train him to be an orator of great standing.

Nahjol-Balaagha is a collection of the works of Hazrat Ali. It is compiled by Sayyid Razi. It contains such examples of chaste language, noble eloquence and superior wisdom that none but Ali can produce such a work because next to the Holy prophet (A.S.), he was the greatest orator, the greatest authority on language and literature and the greatest source of wisdom of the religion (Islam). He was such a philosopher that from his words flow streams of knowledge and wisdom.

The Book Nahjol-Balaagha contains all that great scholars, professor of ethics, philosophers, scientists, authorities on religions and politicians can say or write. The wonderful force of advises and the superfine way of presenting arguments and the depth of vision prove that it is the work of a super mind like that of Ali.

It cannot be denied that Ali was the Imaam of speakers and orators, and he was the teacher and the leader of writers and philosophers. There is truth in this assertion that his sayings are superior to that of any man and are inferior only to the sayings of God the Almighty. He undoubtedly was the man from whom writers, speakers, philosophers, theologians and poets have drawn inspirations, have improved their styles and have mastered their arts. The compilation of his work is named Nahjol-Balaagha, which should be read often.

I want to start this work of mine with the selections from the book Nahjol-Balaagha. It is a work of the greatest thinker of the world Imaam Ali bn Abi-Talib.

The famous book Nahjol-Balaagha is the work which makes one realise the great mind of Ali bn Abi-Talib. No book can surpass it but the Quraan. In it you will find pearls of knowledge strung in beautiful chains, flowers of language making ones mind fragrant with sweet and pleasing smell of heroism and nobility, and streams of chaste language sweeter and cooler than the famous stream of the Kawther flowing constantly and refreshing minds of readers.

Hazrat Ali bn Abi-Talib (A.S)

His Genealogy

Hazrat Ali (A.S.) the lord of the faithful was the first cousin of the Holy prophet (A.S.). His father. Abo-Talib, and the father of the Holy prophet (A.S.), Abdillah, were sons of Abdi-Mottalib, and children of the same mother, Fatima, the daughter of Asad son of the famous Hashim. Thus his (Hazrat Ali) parents were cousins. His genealogical table is as follows.

His Birth

Hazrat Ali (A.S.,) was born on the 13th Rajab 30 (Aamol-Feel) about 610 A.D. i.e. 23 years before Hijra of the Holy prophet (A.S.). Historians say that he was born in the precincts of Kaba. See:

1 Imaam Hakim in Mostadrak

2 Masoodi, in Morooj az-Zahab p.125,

3 Izalutul-Khifa-2nd subject p.251, and

4 Allama Aaloosi in Sharh Ayniyya.

His Name

At the time of his birth his father and his cousin, Mohammad, the Holy prophet (A.S.), were out of Mecca, his mother gave him the names of Asad and Hayder; when his father returned he called him Zayd. But when the Holy prophet (A.S.) came back to the city he took his young cousin in his change and gave him the name of Ali, saying that it was the name decreed for him by God.

1 Imaam Noodi, the commentator of Bokhaari.

2 bn-Arabi in his book Yoowakheeth.

3 Sabt bn Jawzi in his book Tazkirat-Khawaas al-Aimma. Hazrat Ali has called himself Ali and Hayder.

His Konya

Among various Konyas, the most famous were Abol-Hasan, Abos-Sibtayn, and Abo-Torab

Names derived on account of some relation or some connection. It is an Arab system that respectable people are addressed with their Konya and not with their names.

His Algaab

His Alqaab were, Mortaza (the chosen one), Ameer al-Momineen (the Commander of the faithful), Imaamol-Mottaqeen (the leader of the pious and God fearing persons).

His Features

Famous historian and biographist Allama Ali bn Mohammad in his book Osdol-Ghaaba Fee Tamyeez Sahaba (book iv p.398) says:

He was a man of middle height with very black and very big and piercing eyes, very handsome cast of face, very clear and fair complexion, broad shoulders, powerful arms, vast chest, strong and roughened hands, a long muscular neck, a broad forehead and he had few hairs on the top of his head.

Imaam Hakim in his Mostadrak (book III), Kaamil bn Atheer in his Taareekh al-Khamees, bn Abdl-Bar in his al-Isteeaab (book II p.486) and Allama Tabarani in his ar-Riyaaz an-Nazira (book II p. 202 and 218) agree with the above description. Tabarani further says:

He used to walk with very light tread and was very agile in his movements, had a very smiling face, very pleasing manner, a jovial temperament, very kind disposition and very courteous behaviour. He would never lose his temper.

His Upbringing

He was born three years before the marriage of the Holy prophet (A.S.) with Hazrat Khadeeja (A.S.). Soon after his birth the Holy prophet (A.S.) took him under his holy care and Ali was like a son unto him. He used to live with the prophet, used to sleep with him, was fed by him, washed and dressed by him, and even carried by him on a sling whenever he would go out. The historian Masoodi in Ithbaat al-Waseeyya (page119) says:

When the Holy prophet (A.S.) married Khadeeja, she adopted this child as her son.

Hazrat Ali, himself, has described his childhood in Khotba Qaaseeaa; saying:

I was still a new born baby when the prophet took me from my parents. I used to cling to him, he would made me sleep in his bed, pressing my body against his and making me smell his fragrance and felt its warmth; he used to feed me, and (when I grew a little older) he never found me uttering a lie or feigning a deceit. To me he was like a guiding star and

I used to carefully follow his actions and deeds. I was attached to him like a young camel attached to its mother. He used to place before me high values of morality, and used to advise me to follow them; every year he would spend some days at the grotto of the Hera mountain. And I used to be with him, I was his only companion then and none else could meet him at Hera, there I used to see the light of revelation, and used to smell the fragrance of apostlehood. Once the Holy prophet (A.S.) told me that "Ali, you have attained a very eminent place. You see what I see and you hear what I hear.

Hafiz Abo-Naeem in his book Hilyatol-Awliyaa, (book I p.67) and Imaam Seyooti in his Tafseer Ad-Dorrol-Manthoor say that once Holy prophet (A.S.) told Hazrat Ali:

O Ali! God hath ordered me to keep you near me. You are to me like an ear that retain everything, because your are the retaining ears that the Holy book (Quraan) has praised.

The Holy Prophet and Hazrat Ali loved each other

bn-abil-Hadeed al-Motazili, the commentator of Nahjol-Balaagha, cites Abdillah bn Abbas asking his father:

Father!, my cousin Mohammad had many sons, all of whom died in babyhood, which of them he loved the most?

The same author cites the companion of the Holy prophet (A.S.), Jobayr bn Moo's bn Adi bn Nawfal, saying that once his father addressed him and some young men of his family:

Have you noticed the child Ali loving, venerating and obeying that young man, Mohammad, instead of his own father, what an intensity of love and veneration. I swear by our gods, the Lath and the Ozza, that instead of having so many offsprings of Nawfal around me I had a son like Ali.

Allama Tirmizi (Jaami" Tirmizi, vol.i p.38, Mishkaat vol.ii p.8 and Mosnad Imaam Ahmad vol.i p.146), quotes the Holy prophet (A.S.) saying:

O Ali, I wish to achieve every such thing for you that I desire to acquire myself and I want to keep you away from all those things whose contact I abhor.

Allama Tabarani (in his Aasit) and Imaam Hakim (in his Saheeh) say:

Whenever the Holy prophet (A.S.) was in anger nobody dare addressed him but Ali.

bn-abil-Hadeed (commentary of Nahjol-Balaagha vol.iii p.251) once again quotes the uncle of Holy prophet (A.S.), Abbas saying:

The prophet was so fond of Ali that once when Ali was a young boy he sent him out on some errand and the child took long time to return, he started getting worried and anxious and in the end he prayed to God "Please Lord do not let me die unless I behold Ali once again

Ali started acting as the bodyguard of the Holy prophet (A.S.) even when he was just a boy of 13 or 14 years. The young men of Quraysh under instigation of their parents used to stone the Holy prophet (A.S.). Ali took up the work of acting as his defender, he fell upon those young men, broke the nose of one, teeth of the other, pulled the ears of the third and threw down the fourth. He often fought against those who were older than him, was often himself hurt, but he never forsook the self imposed duty. After some days he got the nick name of Qaazim (the breaker of thrower) and nobody dared throw anything at Holy prophet (A.S.) when Ali was with him and he would not allow the Holy prophet (A.S.) to go out of the house alone. Ayan vol.iii p.280:

Offering himself as a sacrifice at the night of Hijra (migration) and his subsequent behaviour in all the battles are enough proofs of the intensity of Ali's love to the Holy prophet (A.S.)

His Character

Jorjy Zaydan (George Gordan) who died recently was a famous Christian historian, linguist, philosopher and poet of the modern Egypt. Arabic was his mother tongue, but he was so well versed in English, French, Germany, Persian and Latin that he used to contribute to historical and philosophical Magazines of France, Germany and England. About Hazrat Ali he says:

None can praise to the extent that he (Ali) deserves. So many instances of his piety and fear of God are cited that one starts loving and venerating him. He was a true, strict and scrupulous follower of Islam. His words and deeds bore stamps of nobility, sagacity and courage of conviction. He was a great man having his own independent views about life and its problems. He never deceived, misled, or betrayed anybody. In various phases and periods of his life he exhibited marvellous strength

of body and mind which were due to his true faith in religion and in his sincere belief in truth and justice. He never had servant and never allowed his slaves to work hard. Often he would carry his household goods himself and if anybody offered to relieve him of the weight he would refuse.

The famous Egyptian philosopher and Professor of Islamic of al-Azhar University, Allama Mohammad Mostafa Beck Najeeb in his equally famous book "(Himaatol Islam, part I, p.98)" says:

What can be said about this Imaam? It is very difficult to fully explain his attributes and qualities. It is enough to realise that the Holy prophet (A.S.) had named him the gateway of knowledge and wisdom. He was the most learned person, the most brave man and the most eloquent speaker and orator. His piety, his love of God, his sincerity and fortitude in following religion were of such high order that none could aspire to reach him. He was the greatest politician because he hated diplomacy and loved truth and justice, his was the policy as taught by God. On account of his sagacity and through knowledge of human mind he always arrived at correct conclusion and never changed his opinions. His was the best judgement, and had he no fear of God he would have been the greatest diplomat amongst the Arabs. He is loved by all, and everyone has a place for him in his heart. He was a man of such surpassing and pre-eminent attributes and such transcending and peerless qualities that many learned men got perplexed about him and imagined him to be an incarnation of God. Several men amongst Jews and Christians love him and such philosophers who came to know of his teachings bow down before his incomparable vast knowledge. Roman kings would have his pictures in their palaces and great warriors would engrave his name on their swords.

Another philosopher and historian of Egypt Ostaad (professor) Mohammad Kaamil, (in a review on the character of Ali p.40) pays his tributes in the following words:

His life is a agglomeration of pleasing incidents, bloody encounters and sad episodes. His personality is very prominent on account of his transcending and high qualities. Each aspect of his life is so lofty and glorious that a study of one phase would make you feel that it was the best phase of his character and the most beautiful picture of his personality, while contemplation of any other phase will enchant you more and you will come to the conclusion that no human-being can attain that height, and a third aspect will fascinate you equally and you

will realise that before you is a personality of such great eminence that you cannot fully appreciate its greatness and you will feel that Ali was an Imaam (Leader) in battlefield, was an Imaam (Leader) in politics, was an Imaam (leader) in religion, and also an Imaam in ethics, in philosophy, in literature, in learning and wisdom. It is not difficult for God to create such a person

The historian John J. Pool (author of the life of H.M. Queen Victoria) in his book Studies in Mohammadanism says:

This prince was a man of mild and forbearing character, wise in counsel and bold in war. Mohammad had given him the surname of "Lion of God...

Ali and his sons Hasan and Hosayn were truly noblemen-men of righteousness man of a brave, a humble, and a forgiving spirit. Their lives deserve to be commemorated; for there was a peculiar pathos about them (their lives) which were not spent selfishly or in vain.

As Mathew Arnold (Essays in Criticism) says:

The sufferers of Karbala had aloft to the eyes of millions the lesson so loved by the sufferer of Calvary (Representation of Crucification):-

Learn of Me for I am meek and lowly in heart, and Ye shall find rest unto your souls.

He further says:

Ali was the first Caliph to protect and encourage national literature. This prince was a scholar himself and many of his wise saying and proverbs are published in a book. It is a remarkable work and deserves to be more widely read in the West.

bn-abil-Hadeed, the Motazili commentator of Nahjol-Balaagha, says:

Hazrat Ali had a personality in which opposite characteristics had so gathered that it was difficult to believe a human mind could manifest such a combination. He was the bravest man that history could cite and such brave persons are always hard hearted, cruel, and eager for blood-shed. On the contrary Ali was kind, sympathetic, responsive and warm hearted person, qualities quite contradictory to the other phase of his character and more suited to pious and God fearing persons.

He was very pious and God fearing person and often pious and religious persons avoid society and do not care to mix with men of sins and men of wrath, similarly warriors, kings and dictators are usually arrogant

and haughty, they consider it below themselves to mix with poor, lowly and humble persons. But Ali was different. He was friend to all. As a matter of fact he had a tender spot in his heart for poor and humble, and for orphans and cripples. To them he always was a kind friend, a sympathetic guide and a fellow sufferer; he was meek unto them but haughty and arrogant against famous warriors and generals, so many of whom he had killed in hand to hand combats. He was always kind but strict with wayward persons, sympathetically teaching then the ways to God. He always smiled and passed happy and witty rejoinders, it was difficult to overcome him in debates or repartees, his rejoinders and retorts always bore high mark of culture, education and knowledge.

He was a scion of a very illustrious, rich and noble clan, as well as son-in-law and great favourite of the Holy prophet (A.S.), at the same time he was the greatest warrior and marshal of his time, yet in spite of his riches he ate, dressed and lived like a poor person to him wealth was for the use of other needy persons, not for himself and his family. Change of times and change of circumstances did not bring any change in his bearing, mien, or character. Even when he ascended the throne of Arabia and was acclaimed as the Caliph, he was the same Ali as they had found him to be during the previous regimes. Once in the society of Abdillah, son of Imaam Maalik bn Hambal a discussion took place about Ali and his caliphate, Abdillah brought the discussion to an end saying that the caliphate did not bring any honour or glory to Ali, but it was itself honoured and glorified by Ali and it received the status actually due to it.

I want to add one more point to the points discussed by bn-abil-Hadeed. World cannot quote an example other than that of Ali a first class warrior and a marshal who is also a philosopher, a moralist and a great teacher of religious principles and theology. A study of his life shows that his sword was the only help that Islam received during its early days of struggle and its wars of self-defence. For Islam he was the first line of defence, the second line of defence and the last line of defence. Who was with him in the battles of Badr, Ohod, Khandaq, Khaybar and Honayn? This is one aspect of his life. While the other phase of his character is portrayed by his sermons, orders, letters and sayings. What high values of morality they teach, what ethics they preach, what intricate problems of Unitarianism they elucidate, how rich they are in philosophy; how they try to train us to be kind, good, benevolent and God fearing rulers, and faithful, sincere and law abiding subjects; how they persuade us to be warriors who can fight only for God, truth and justice, and not mercenaries murdering and plundering for wealth and riches; and how they instruct us to be teachers who can teach nothing injurious and harmful to mankind. Was there any such combination before and will there ever be?

Introduction Oelsner, the famous French Orientalist and author of "Les Effects de La Religion de Mohammad" says:

Pure, gentle and learned without fear and without reproach, he set the world the noblest example of chivalrous grandeur of character. His spirit was a pure reflection of that of Mohammad, it overshadowed the Islamic world and formed the animating genius of succeeding ages.

Osborne, in "Islam under the Arabs" says:

Ali had been advised by several of his counsellors to defer the dismissal of the corrupt governors previously appointed until he himself was sure against all enemies. The Bayard of Islam, the hero without fear and without reproach, refused to be guilty of any duplicity or compromise with in justice. This uncompromisingly noble attitude cost him his state and his life; but such was Ali, he never valued anything above justice and truth.

Gibbon, in "The History of the Decline and Fall of the Roman Empire (vol.v)" says:

The zeal and virtues of Ali were never out stripped by any recent proselyte. He united the qualification of a poet, a soldier and a saint. His wisdom still breaths in a collection of moral and religious saying; and every antagonist in the combats of tongue or of sword was subdued by his eloquence and valour. From the first hour of mission to the last rites of his funeral, the apostle was never forsaken by this generous friend, whom he delighted to name his brother, his vicegerent and the faithful Aaron of second Moses.

Masoodi, the famous historian of Islam says:

If the glorious name of being the first Moslims, a comrade of the prophet in exile, his faithful companion in the struggle for the faith, his intimate associate in life, and his kinsman, if a true knowledge of the spirit of his teachings and of the Book, if self-abnegation and practice of justice, if honesty, purity, and love of truth and if knowledge of law and science constitute a claim to pre-eminence, then all must regard Ali as the foremost Moslim. We shall search in vain to find, either among his predecessor (save the Holy prophet, A.S.), or among his successor, those virtues with which God had endowed him.

His Religion

As has been declared by all the historians of Islam, Ali from his babyhood was adopted and looked after by the Holy Prophet (A.S.). Therefore naturally his religious tendencies from his childhood were those of the Holy prophet (A.S.).

The question as to when he embraced Islam is out of consideration. He was Moslim from the very beginning. His religion was the religion of the Holy prophet (A.S.).

Al-Imaamol-Kabeer Nooroddeen Ali bn Ibraheem Shaafii in his book Seera Halabiyya says:

Ali was like a son unto the Holy prophet (A.S.) therefore his religion from the very beginning was the religion followed by the Holy prophet (A.S.)".

The famous historian Masoodi says:

The general census of opinion amongst the Moslims historians and theologians is that Ali was never a non-Moslim and never prayed before idols, therefore the question of his embracing Islam does not and cannot arise.

His Wife, Children and Home Life

In the words of The spirit of Islam:

Hazrat Ali was married to Hazrat Fatima, the only daughter of the Holy prophet (A.S.) from Hazrat Khadeeja. He had been betrothed to her several days before the expedition to Badr. But the marriage was celebrated three months later, Hazrat Ali being in his 21st year and Hazrat Fatima in 15th year of her life.

It was very happy marriage. The transcendental distinctiveness of their respective characters blended so well with each other that they never quarrelled and complained of one another and led a happy and contended life.

Each one of them was rich in his own rights; Fatima was the only heir of one of the richest women of Arabia, Khadeeja, and had inherited many orchards and gardens in Mecca and Madeena, besides that she was the daughter of the head of a rich clan and a king of a fast growing kingdom. Ali was a marshal who had very handsome shares from the spoils of wars. Yet all that they owned went to the poor, cripples and orphans, and they themselves often starved. Their only luxury in life was prayers, and the company of each other and their children; and they willingly shared the sorrows and suffering of poor. They were given a slave girl, Fizza, but the Holy prophet (A.S.) had made arrangement that every alternate day was the off day of Fizza and her mistress would do all the household work. Even when Hazrat Fatima was ill on Fizza's off day, Fizza would not be allowed to attend to the duties, but Hazrat Ali would work; and the hero of Badr, Ohod, Khandaq, Khaybar and Honayn was seen grinding oats, lighting the oven, preparing the bread and looking after the children. Salmaan says:

What a household, the only daughter of the Holy prophet (A.S.) and wife of his vicegerent leading the life of a poor labourer. If they had

spent one-tenth of what they were distributing daily they would have led a life of ease and comfort.

From Hazrat Ali the Lady of Light (Fatima) had four children and the fifth (Mohsin) was a still birth. The causes of this mishap and also that of her death are very sad and pathetic incidents of their lives. The names of these four children were Hassan, Hosayn, Zaynab (wife of Abdillah bn-Jafar) and Ommi- Kolthoom (wife of Obaydillah bn-Jafar). During the life time of Hazrat Fatima (A.S.) Hazrat Ali did not marry another woman. After her death he married Yamama and at her death another lady, having the name of Hanafiyya, from whom he had a son, Mohammad Haneefa and after her death he married again, thus he had many children some of whom had unparalleled place in the history of mankind, e.g. Hasan, Hosayn (the hero of Karbala), Zaynab (the defender of true Islam in Koofa and Damascus). Abbas (the commander of Hosayn's army in Karbala) and Mohammad Haneefa, the hero of Nahrawan.

Ali and his Foes

I have cited below a few cases which go to show what type of man was "Ali bn Abi-Talib.

As Pool says:

He was truly a noble man, a man of righteousness, and a man of brave, humble and forgiving spirit,

And as Oelsner says:

Pure, gentle and learned without fear and without reproach, setting the noblest example of character to the world.

Out of hundreds and hundreds of cases to select I find it rather difficult which to choose and which not to choose. I have selected a few according to the standard of my knowledge and visualisation.

Talha bn Abi Talha was not only a bitter enemy of Islam, but was personal enemy of the Holy prophet (A.S.) and Ali. His exertions to harm these two and their mission is a legion. In the battle of Ohod he was the flag-bearer of the army of Quraysh. Ali faced him and in a hand to hand encounter dealt him such a severe blow that he reeled and fell down. Ali left him like that and walked away from him. Many Moslim warriors ran up to Ali and advised him to finish Talha, saying that he was Ali's worst enemy, Ali replied:

Enemy or no enemy he cannot defend himself now, and I cannot strike a man who is not in a position to defend himself. If he survives he is welcome to live as long as his life lasts.

In the battle of "Jamal" in the thick of the encounter his slave Qamber brought some sweet syrup saying:

My lord the sun is very hot and you have been constantly fighting, have a glass of this cold drink to refresh yourself.

Ali looked around himself and replied:

Shall I refresh myself when hundreds of people around me are lying wounded and dying of thirst and wounds? Instead of bringing sweet syrup for me take a few men with you and give each of these wounded persons a cool drink.

In the battle of "Siffeen" Moaawiya reached the river Euphrates before the army of Hazrat, and took position of the river. When Hazrat's army reached there he was informed that they would not be allowed a drop of water from the river. Hazrat sent a messenger to Moaawiya saying that this action was against the canons of humanity and orders of Islam. Moaawiya's reply was:

A war is a war and therein one cannot accept principles of humanity and doctrines of Islam. My sole aim is to kill Ali and to demoralise his army and this stoppage of water will bring about these results easily and quickly.

Hazrat ordered Imaam Hosayn to attack and get back the river. The attack took place and river side position was captured. It was then Moaawiya's turn to beseech permission to get water from the river. His messengers arrived and Ali told them to take as much water as they like and as often as they require. When his officers told him that those were the very people who had refused water to them, should they be allowed a free run of the river? He replied:

They are human-beings and though have acted inhumanely yet I cannot follow their example and cannot refuse a man food and drink because he happens to be my worst enemy.

It was the battle of Nahrawan and he himself was fighting like any other ordinary soldier. During this battle a man came to face him and in the encounter lost his sword. He realised his hopeless plight of standing before Ali without any weapon in hand. Ali's hand was raised for a blow when he saw the antagonist trembling with fear he lowered his hand slowly and said:

Run away friend you are not in a position to defend yourself.

This attitude made the man bold and he said:

Ali! why do not you kill me? it would have made one enemy less for you.

The opponent got bolder and said:

I am told that you have never refused a beggar. Now I beg you of your sword, will you grant it to me?

Ali handed him over the sword. Taking possession of the sword he said:

Now Ali! who is going to defend you against me and save you from my killing blow?

Nobility of thought and action effected the foe and he kissed the bridle of Ali's horse and said:

O lord, you are a great man indeed. You cannot only forsake the life of your enemy in a battle-field but also you can grant him your sword. May I have the honour to act as your body-guard and to fight for you?

During 39 and 40 A.H. Moaawiya organised bands of murderers and brigands to enter border towns and to carry on loot, plunder, arson and rape. Komayl was at that time the governor of Heet. He asked Hazrat's permission to organise similar bands and carry plunder in the province of Circiea which was under the control of Moaawiya. Hazrat Ali replied:

I never expected such a suggestion from a man like you. It is more noble and more moral to guard your people and province than to plunder others. They might be our enemies but they are human-beings. They consist of civil population comprising of women and children how can one kill, loot and plunder them. No, never even dream of such a venture.

It was the month of Ramazaan, the month of fasting. It was the time of the morning prayers; the mosque was full of Moslims. Ali was kneeling before God and when he raised his head a terrible blow fell upon it giving a very deep cut. There was a great disturbance and commotion in the mosque. The murderer started running. The Moslims followed, caught and bound him in ropes and brought him before Ali who was on the prayer carpet drenched in blood and was reclining upon his sons. He knew the blow was fatal and he could not survive it but when the murderer was brought before him, he saw that the rope which had bound him was so tightly bound that it was cutting into his flesh. He turned towards those Moslims and said:

You should not be so cruel with your fellow being slacken his not you see that they are cutting into his flesh and he is in agony.

So was Ali. History of Islam is full of the incidents of his chivalrous and merciful behaviour against his enemies.

Ali and his friends and relatives

Abdillah, son of his brother Jafar, was his favourite nephew, whom he had brought up since the death of Jafar and to whom he had given his most favourite daughter, Zaynab, into marriage. This Abdillah once came to him requesting for an advance instalment of his share from Baytol-Mal. Ali refused and when the young man persisted he said:

No my son, not a day before all the others and not a pie more.

Aqeel, his elder brother was financially in a very unhappy condition, he asked for something more than his share and before the time was due. Hazrat refused, saying that he could not resort to dishonesty. Aqeel must wait till the time of distribution, and must bear the sufferings patiently. He had cited this incident in one of his sermons.

bn- Haneefa was his trusted disciple and a faithful follower. He was governor of a province and was once invited to a function which was followed by sumptuous dinner. When Hazrat hear of this he wrote him a very severe letter, criticising his action and saying:

You went to a dinner where only rich people were invited and poor were scornfully excluded.

Ali and his 2 servants: Qamber and Saeed

After his death Qamber related that he very seldom had the occasion to serve his master. Hazrat used to do his work for himself, used to wash his own. clothings, used even to patch them whenever needed. He would draw water from the well for his daily use. He would give them good food and decent dresses, and would himself eat and dress like a very poor man. Let alone whipping or beating he never even got angry with us. He never used a cane even on his horse, camel or mule. These animals apparently understood his mood and desire and would trot and walk as he wished them to do. His often used phrase with them was "go easy child. Continuing Qamber said:

Once and only once he got annoyed with me. It was the occasion when I showed him the money that I had hoarded. It was from my share of income given to me like others from the Moslim treasury and the gifts I had received from the members of his family. I had no immediate use of it and had collected the amount. It was not much, being barely 100 Dirhams. When I showed him the amount he looked annoyed and what pained me more he looked very sad. I enquired as to why he was so sad, he said: "Qamber, if you had no use of this money, were there not people around you who were in need of it, some of them might have been starving and some ill and infirm, could you not have helped them. I never thought that you could be so heartless and cruel, and could love wealth for the sake of wealth. Qamber I am afraid you are not trying to acquire much from Islam, try more seriously and sincerely.

Take these coins out of my house. I took them out and distributed them amongst the beggars in the Koofa mosque.

Saeed says:

it was a very hot day, Hazrat was writing some letters, he wanted to send me to call some of his officers, he called me, once, twice and thrice and each time I purposely kept silent and did not reply. He got up to go himself and saw me sitting not very far away from him. He asked me as to why I did not respond to his call, I replied: "Sir, I want to find out when and how you get angry. A smile played on his lips and he replied: "You cannot rouse my anger with such childlike tricks, Then he set me free and kept on supporting me till his death.

Ali amongst his subjects

Once Obaydillah bn Abbas, as governor, ill-treated the Bani-Tameem clan. They complained to Hazrat. He wrote to bn-Abbas:

You should not behave like a beast with your subjects. They are respectable people and should be treated respectfully. You are representing me and your treatment is considered as that of mine. Your first consideration should be the welfare of those over whom you rule and then to treat them with due respect and consideration.

Once a group of non-Moslim subjects waited on Hazrat complaining, that Abdillah bn Abbas always treated them with contempt and scorn. They were agriculturists and agricultural labour. It had then become a practice that non-Moslims were usually treated scornfully. Hazrat wrote to Abdillah:

Agricultural population of you province complain about your harsh, contemptuous and cruel treatment. Their complaints require careful consideration. I feel that they deserve better treatment than what was met out to them, give them a change to approach you and meet them kindly and politely. They may be heathens, and polytheists but being our subjects and human beings they do not deserve to be driven from us and to be treated harshly and contemptuously.

Hazrat Ali was passing through Ambar, with his army. The rich men of the province, as was the custom of those times, came out to greet him. They offered the best Persian horses as presents, and requested his permission to act as hosts to his army. He met them very courteously, but very politely refused to accept the gifts and the invitation, saying:

You have paid your taxes, to receive anything more from you, even when you offer it voluntarily and willingly, is a crime against the state.

But when they persisted and pressed their request, he ordered that the horses could be accepted against their taxes, and so far as the feast was concerned it must be paid out of the war expenses.

In the Magazine "al-Hakam" vol.ii No.47 of 1906, there appeared an article (Apparently translated from the Magazine al-Hablol al-Mateen) saying:

The Russians in 1905 found an order of Hazrat Ali, in his own hand-writing which was in Koofi script. This was found in a monastery of Ardabeel, chief town of Azarbaijaan. This letter was an amnesty deed to the monastery and the Christians of Ardabeel. Translation of this deed appeared in the Russian newspapers and thence it was translated in the Turkish papers and in the Arabic Magazines of Cairo and Beirut, and lots of commentating articles on the spirit of toleration and the treatment of conquered by Islam were written by the Russians and Arab Christians.

In this deed Hazrat says that as a caliph and a ruler, he promises safety and security of life, property, honour, social status and religious freedom of Armenian Christians. This order should be obeyed by his officers and by his successors. The Christians should not be maltreated or looked down because they are non-Moslims. So long as they do not try to betray and injure the cause of the state or Islam they should not be molested and should be allowed to practice their religion and trades freely and openly. Islam teaches us to carry a message of peace with us and improve the status of society wherever we go and the best way to achieve this is to create amity, friendliness and concord between human-beings; therefore, Moslims should try to develop friendship of these people and should never resort to wrong use of power, force and arrogance. They should not be over-taxed, should not be humiliated and should not be forced out of their homes, lands and trades. Their priests should be treated with due respects, their monasteries should be protected, they should be allowed to carry on their lectures, teachings and preachings as usual and their religious ceremonies should not be prohibited. If they want-to build their places of worship then fallow and ownerless lands should be allotted to them. One, who disobeys this order is going against the orders of God and the Holy prophet (A.S.) and will deserve His Wrath.

Haarith bn Sohay!, one of the governor of the provinces, was in Koofa, once he was riding through the city and saw Hazrat Ali also riding. He got down from his horse to accompany Hazrat on foot. Hazrat stopped his horse and said:

It ill-becomes a man to lower himself before anybody but his God, please get upon your horse, even had you not been an officer of the state I would not have allowed you to lower yourself like this, the sight of such humiliation of man before man never pleases me. It is the worst form of tyranny which can be practised.

There is a letter of Hazrat, which is actually a system of rules and regulations for the administration of a benign government and a code for higher values of

Introduction morality, it is included in Nahjol-Balaagha and is referred so often by historians of Europe and Philosophers of Arabia, and even by Justice Kayani in his presidential address in Karachi Bar on April 16, 1960 that it now needs no introduction. In this letter there are orders which show that he wanted his officers to remember that the people over whom they rule are the trust entrusted to them by God and should be treated as such.

Ali and the poor

He had a very soft corner in his heart for old, weak, infirm, disabled and poor, and children were always his favourites.

It was the hottest day of the season, he had finished his noon-prayers in the mosque and was passing through the bazaar, he saw a young slave-girl piteously weeping on the road. He asked her the reason. She said that her master had given her some money to get dates from the bazaar; the dates which she brought were not liked by her master, he wanted them to be returned and get back the money. The fruit-seller refused to take them back, her master was beating her for the money and fruit-seller had also caned her for going to him over and over again. She did not know what to do and whom to approach for help. Hazrat accompanied her to the fruit-seller to advise him to take back the dates. He was a new comer to Koofa and did not recognise Hazrat and was rude to him, some passer-by intervened and told him who Hazrat was. He jumped from his shop and begged of Hazrat to excuse him and said that he would give back the money immediately to her. Hazrat replied that it was really mean of him to treat honest suggestion disdainfully and haughtily and to cow down before power and might so abjectly and humiliatingly. The owner of the slave-girl had also heard the news of this incident and ran to meet Hazrat to apologise for the trouble caused by the slave-girl. Hazrat told him:

You have no mercy for a person who is under your power and cannot forgive her mistake, have you a right to expect Mercy and Forgiveness from the Lord? You people have acquired nothing from Islam but its name.

One day he saw an old woman carrying a heavy load of firewood which she could ill-afford to lift, she was tottering under the weight. Hazrat relieved her of her weight carried it to her hamlet and on her request lighted her oven for her and gave her some money also. She did not know who Hazrat was and was thanking him for his kindness when a neighbour entered the hamlet, recognised Hazrat and told her, who he was, only then she realised that who had served her like an obedient servant was the caliph and the king.

Only after his death the world came to know that he had provided a shelter for a leper in an advanced stage of the disease. The shelter was outside the town, he used to go there daily, dress his wounds, feed him with his own hands (because the leper had lost his hands), wash him, put his bed in order and carry him out of the shelter for little time, so that he may get fresh air. Accidentally relatives and friends of Hazrat came across this shelter and found a leper in it, learned his history and told him Hazrat was murdered and they had just then buried him. The news so effected the poor cripple that he died on the spot.

Ali's Food

Hazrat Ali (A.S.) always ate such kind of food and dressed in such a way that even the poorest can afford better than that. It was not because he was poor but it was because he wanted to lead the life of the poorest person and spend all that could thus be spared on poor. I have noted below certain cases quoted by the historians, these incidents are of the time when he was the ruler and king of the entire Moslim Empire except Syria.

Imaam Ahmad bn Hambal in his "Masnad" cited Soweda bn Ghafla" saying:

One day I went to see Ali (A.S.) in the Government House (Darol-Imarah). It was the time of breakfast and before him there was a cup of milk and some barley bread. The bread was dry, stale, hard and did not contain any butter, or oil. It could not be easily broken into pieces. Hazrat was exerting himself to break it and to soften it. I turned towards his slave, Fizza and said: Fizza! have you no pity upon your old master and why cannot you give him softer bread and add some butter or oil to it? She replied: "Why should I pity him when he never pities himself. He has given strict orders that nothing is to be added to his bread and even chaff and husks are not to be separated from the flour. We, ourselves, eat much better food than this, though we are his slaves. Hearing this I told him O Lord, have pity on yourself, look at your age, your responsibilities, your hard work and your food. He replied "O Soweda, you have no idea what the Holy prophet (A.S.) used to eat. He never ate full stomach for three consecutive days.

Allama Kamaloddeen Mohammad bn Talha Shaafii in his book Mataalibos-Soaal quotes Abdillah bn Zorara saying:

I went to see Hazrat Ali (A.S.) on an Eed day. He asked me to join in his breakfast. I agreed. A very poor kind of food was served before us. I told him, O Lord, you are such a rich man, a caliph and a king. I was expecting that game would be served before us but what do I see? Hazrat replied "bn-Zorara, you have heard of mighty kings who have lead life of luxury. Let me be a ruler leading the life of a poor and humble person-a humble labourer.

Meelaani in his book "Seera" and Imaam Ahmad in his Mosnad quote the famous "Tabayi bn Abi-Rafay, who says:

I went to Hazrat on an Eed day and while I was sitting there a bag was brought before Hazrat, I thought that it might contain jewels. Hazrat opened the bag, it contained dried pieces of bread, which he softened with water. I asked him as to the reason of sealing such a kind of food which even a beggar would not care to steal. Hazrat smiled and said: "I

keep it sealed because my children try to substitute softer bread, containing oil or butter in it. I said "Has God prohibited you to eat better kind of food? He replied: "No, but I want to eat the kind of food which the poorest of this realm can afford at least once a day. I shall improve it after I have improved their standards of life. I want to live, feel and suffer like them.

His Dress

Imaam Ahmad in his book "al-Manaaqib" and bn-Atheer in his history quote Haroon bn Anza saying that he accompanied his father (Anza) to the "Khorniq" castle to meet Hazrat Ali, those were winter days, and the winter was very severe, he found Hazrat in a very thin cotton garment, and the cold wind was making him shiver. Anza asked him:

O Commander of faithful! God has reserved a share for and your family from Baytol-Mal (Moslim Treasury) why do you not make use of it?.

He replied:

O Anza! I do not want anything from your treasury, this is the dress I have brought with me from Madeena.

Imaam Ahmad quotes Zayd bn Wahab saying that once Hazrat came out of his house and there were patches sewn to his dress. bn-Noaja, who was a Kharijite and an enemy and yet was allowed to lead a peaceful and comfortable life by Hazrat at Koofa taunted Hazrat on the very poor and coarse kind of dress put on by him. He replied:

Let go, what have you to find objection in my dress, it is the kind which our masses can afford, why can you not think of their lives and dresses, I shall improve my standard after I have succeeded in improving theirs. I shall continue to live like them. Such kind of dress makes one feel humble and meek and give up vanity, haughtiness and arrogance

Aliol-Mottaqi in his books Kanz al-Ommaal and Tabari in ar-Riyaaz an-Nazira quote Omar bn Qays saying that once he asked Hazrat as to the reason of his having patches in his dress, he replied:

O Omar, such type of dress makes you soft hearted, vanishes vanity from your mind and it is the kind which poor Moslims can conveniently afford.

Shaykhol-Islam Imaam Abo-Omar Yoosof bn Abdl-Birr in his book al-Isteeaab quotes Hasan bn Jermooz saying that his father once saw Hazrat coming out of Koofa mosque in a shirt made of jute cloth and around him were people so well dressed that compared to him they looked like princes, he was advising them as to how understand religion.

Imaam Ahmad quotes Abo-Naziya, the ready-made cloth merchant of Koofa saying that Hazrat purchased two shirts from his shop, one was of superior quality, which he handed over to his slave Qamber to put on and the other which was of a rough cloth, very coarse and cheap, he reserved it for himself.

His services to Islam

The first occasion on which Ali offered his services to the cause of Islam was when the Holy Prophet (A.S.) was first ordered by God to preach Islam openly. For three years the Holy prophet (A.S.) was preaching Islam under absolute secrecy, at the end of the third year (i.e. the fourth year after "Bayat, in 45 Aamol Feel) he received orders to preach his near relations and to admonish them. John Devonport in his book "An apology for Mohammad and Quraan) writes:

The Holy Prophet (A.S.) directed Ali to prepare an entertainment and to invite the sons and grandsons of Abdl-Mottalib. This was done and about forty of them came, but Abo-Lahab, made the company break up before Mohammad (A.S.) had an opportunity to speak. Next day a second invitation was issued and when they came and the frugal meal was served the Holy prophet (A.S.) rose and declared his sacred character, offered the treasures of time and of eternity to whomsoever should become his disciples, and concluded by demanding, who among you will aid me to bear this burden, who will be my Lieutenant, and Vazeer, as Aaron was unto Moses? The assembly remained mute with astonishment, not one venturing to accept the offered perilous office, until Ali, Mohammad's cousin, stood up and exclaimed:

O prophet! I will, though I am indeed the youngest of these present, the most rheum of them as to the eyes and the slenderest of them as to the legs; 1, 0 prophet, will be thy Vazeer over them.

On which throwing his arms around the generous and courageous youth, and pressing him to his bosom, Mohammad (A.S.) declared;

Behold my brother and my Vazeer and obey him.

Many historians are of opinion that it was a momentous declaration at a momentous occasion. The first and the greatest service done to the cause of Islam. If the appeal of the Holy prophet (A.S.) was then left unanswered, the propagation of Islam would have been nibbled in the bud.

Carlyle is of the opinion:

Though all the people gathered there, were not enemies of the Holy prophet (A.S.) yet most of them were dead against this religion and some were quite uninterested. To them the whole thing (and adult

person preaching a new religion and a young courageous youth offering his services vehemently) looked like a big farce. They laughed at both of them and dispersed advising Ali's father to obey his youngest son from that day onward. But these two people (Holy prophet and Hazrat Ali) proved to the world that there was nothing laughable in their declaration and they had wisdom and courage enough to make their mission a success.

He further says:

Young Ali had really such a personality as could be liked, loved and venerated by everybody. He was the man of excellent character loving and loveable, so intensely brave that if anything stood against his bravery it was consumed as if by fire, yet he was so gentle and kind that he represented the model of a Christian Knight.

As was said this was really the first and the greatest service of Islam. From this day to the last day of his life, Hazrat Ali sincerely, bravely and nobly acted as the defender of the faith.

The second great occasion was when the Holy prophet (A.S.) was forced to leave Mecca, making somebody stay in his place in such a way that his enemies would believe that he was still in his house and thus he might safely go away in the darkness of the night. This departure to Madeena is called Hijra and the Moslim era is named after this event. It took place during the month of September, 662 A.D. Thursday the 26th Safar (thirteen years after the Holy prophet started preaching Islam). People of Madeena were favourably inclined towards Islam and some had embraced this religion and had promised every kind of support to the Holy Prophet (A.S.). Many Moslims had left for Madeena and were handsomely treated by Ansaars of Madeena. Quraysh realising that Islam was gaining a good support and a firm hold at Madeena and those who had fled from Mecca were being happily settled there, decided to strike at the root cause. Their hatred of the Holy prophet (A.S.) was so intense that nothing would satisfy them but his death. They gathered at Nadwa and decided that a few people from each clan of Quraysh would jointly attack the Holy prophet (A.S.) and strike him with their swords at one and the same time. Thus no individual of any single clan would be responsible of his death, and Bani-Hashim would not be able to kill any one person in return or to fight against any single clan and as they were not strong enough to fight against all the clans of Quraysh at the same time they would be forced to be satisfied with blood-money (Diyat). They further decided to surround the house of the Holy prophet (A.S.) during the night so that he may not go away and then to kill him next morning. Thus forty men got ready and surrounded his house. God revealed to His apostle of the intrigue planned against him and ordered him to leave Mecca the very same night. It was a serious and dangerous occasion. He was ordered by God to go and to go in such a way that none of his enemies might suspect his departure and, if possible, none of his friends might know of it. The walls of his house were barely seven feet high and anyone placing a stone and standing

upon it could easily peep into the house. He knew the house was surrounded. Whom could he ask to sleep in his bed covering himself with his (Holy prophet's) coverlet, such a person should not expose his identify till the dawn (till the prophet was safe and out of danger) and should be unarmed, so that he might not rouse the suspicion of peeping enemies; he should thus be willing to bear the brunt of the enemies" anger in the morning and be ready to be killed. To whom but to Ali, could the Holy prophet (A.S.) turn at this most dangerous moment. In details he informed Ali of the whole plan and of the positive danger of taking his place saying that the least could be expected of those enemies would be death without torture. Ali asked:

If I take your place and leave you alone to go through the gathered enemies will your life be safe?

The Holy prophet (A.S.) replied:

Yes. God has promised me a safe passage through them.

Ali bowed his head before God as a sign of thanks-giving. He lied down on the bed of the Holy prophet (A.S.) and covered himself with the prophet's coverlet. During the night many stones and arrows were aimed at him. Stones hit him in the back and on the head and arrows embedded in his legs but he did not even turn in his bed. In the morning he was found out by the enemies only when one of them pulled the coverlet. When they wanted to attack him knowing that he was Ali not Mohammad (A.S.), only then he unsheathed his sword.

In Madeena the Holy prophet (A.S.) was forced to defend himself and his followers, and was thus forced to fight many battles. At each and every battle Ali was the hero. And it was he who fought single-handed with famous worriers of Arabia, defeated the enemies and brought a victory to Islam.

Records of these battles carry with them chronicles of his bravery, courage and chivalry. Even the enemies sang songs of his valour and gallantry.

Every one of these battles was an outcome of very grave circumstances and conditions, and combination of very serious events and very harmful forces against the safety of the Moslims and Islam.There were many such encounters but I have briefly mentioned only five of those instances where the events had far reaching effects. In each of them Ali alone broke through evil combinations and carried the Moslims and Islam to position of safety, eminence and power.

The first of these battles was Badr. It took place in the month of Ramazaan of the 2nd year of Hijra. Moslims were not prepared for a battle and could ill-afford to fight against superior forces. But Madeena was being invaded and necessarily the Holy prophet (A.S.) was forced to defend himself and his followers. He decided to leave Madeena and fight out the battle in an open field. He had only 313 Moslims who were not adequately armed for a battle, many of them were nervous of an encounter, and were suffering from inferiority complex. The Quraysh had come with an army of about 1000 warriors which fact had frightened the Moslims even more. The battle took place and about 36 Quraysh were killed by Ali; some of them were very important persons and famous warriors of Quraysh.

Ali killed every one of those 36 antagonists in hand to hand combat, and most of them were the persons who had surrounded the house of Holy prophet (A.S.) on the night of Hijra. During this encounter he was wounded, but by his bravery and courage he brought home to Moslims that he would act as the first line of defence for Islam, that they had no cause to suffer from inferiority comp ex and that God would defend them against heavy odds. Amongst Quraysh there were two worst enemies of Islam, Abo-Jahal and Abo-Sofyaan; and in this battle Abo-Jahal was killed. Ali was hero of this battle and brought the first victory to Islam in armed encounters with its enemies.

The second most important battle was that of Ohod. Quraysh and their leader Abo-Sofyaan were smarting under the defeat of Badr and had sworn to retaliate. The idolaters were burning for revenge. They made formidable preparations for another encounter and succeeded in obtaining assistance of Tihama and Kinana tribes. Abo-Sofyaan's wife Kinda, mother of Moaawiya, took keen interest in all arrangements and preparations. She had written poems to excite Quraysh against Islam and had organised a band of women minstrels who accompanied the army of Quraysh to the battle field. Thus they had mobilised an army of 3000 infantry and 2000 cavalry. The Holy prophet (A.S.) could muster only 700 Moslims to face this horde. They faced each other in the battle-field of Ohod. The battle took place on the 11th Shawwal 3 A.H. (a year after the battle of Badr). The command of Moslim army was divided between Ali and Hamza and Abo-Sofyaan had appointed Khaalid bn Waleed, Akrama bn Abi-Jahal and Omar bn Ass as the three commanders to command the right and left wing and the centre respectively.

The first encounter took place between Ali and Talha bn Talha. This encounter carries with it an incident of marvellous chivalry by Ali, which I have narrated elsewhere. Talha suffered defeat at the hands of Ali and died. He was flag bearer of Quraysh's army. His death brought his four sons and one grandson to face Ali, and each one of them was killed by him and other flag bearers followed them and were in turn killed by Ali; then a general encounter took place in which Ali and Hamza carried the day and Moslims came out victorious. "But eagerness for spoils threw the ranks of Moslim army into disorder, Ali however tried to keep them in order, but it was not to be. Khaalid bn Waleed immediately attacked them from the rear and the flank, he wounded the Holy prophet (A.S.) with a Javelin; and had also stoned him, face of the prophet was also wounded and he had fallen down from the horse. Khaalid bn Waleed started shouting with a loud voice "the lying prophet is slain" upon which without stopping to ascertain the followers of Islam fled panic stricken" (Devonport). The wounded prophet was left in the battle-field with only Ali, Hamza, Abo-Dajana and Zakwaan to defend him. These brave warriors fought fiercely and during this encounter Hamza was killed, Zakwaan and Abo-Dajana lay seriously wounded and Ali was left alone in the battle-field. He had received 16 wounds but he searched and found the Holy prophet (A.S.) lying wounded and surrounded by enemies under command of Khaalid who were trying to kill him; he fought against these six men, killed two of them and scattered the rest; he bodily lifted the Holy prophet (A.S.) and carried him to a mount; he kept on attacking the rallying armies of the enemy; and kept on shouting that "the Holy prophet (A.S.) is alive and calling Moslims to come back." Those Moslims who

had not fled very far came back, saw the wounded prophet, saw his daughter, Fatima (who had come out of Madeena hearing the rumour of her father's death) attending him, they took heart and gathered again under the command of Ali and started fighting again, and victory was gained. The most peculiar aspect of this battle was that the greed of the Moslim warriors had converted a hard earned victory into a ignominious defeat and Ali had reconverted this defeat into a glorious victory. He thus once again saved the day, saved the face of the fleeing Moslims and the most important of all he saved was the life of the Holy prophet (A.S.), but without Ali the Holy prophet would have been killed.

Twenty eight famous warriors of Arabia were killed by Ali in this battle of whom seventeen were flag bearers of Quraysh. The Holy Prophet (A.S.) declared that the Angel Gabriel was loud in the praise of Ali and had said:

There is no braver youth than Ali and no better sword than his Zol-Fiqaar.

A detailed account of this battle may be read in:

1 Waqaadi's history of Prophets

2 Shah Ismaaeel Hamwi's history "Abol-Fidal

3 Tabari's history

The third momentous armed encounter of Moslims with Quraysh is called the battle of clans (Ahzaab) or battle of the moat or ditch (Khandaq). It is so called because many clans of Arabs were persuaded by Abo-Sofyaan to help him to annihilate Islam and the Moslims and because when these forces invaded Madeena, the Holy prophet (A.S.) was obliged to dig a moat or ditch around his army. This battle also prove th the Holy prophet (A.S.) was forced to take up arms in defence of his follows and his mission. It took place on the 23rd Zil-Quda in the year 5 A.H.

The defeat at Ohod was great blow to Quraysh and their leader Abo-Sofyaan. While retreating from Ohod he had promised that he will come back again to avenge the defeat. He instigated the clans of Bani-Nazeer, Bani-Ghatafaan, Bani-Saleem and Bani-Kinana and also succeeded in persuading Bani-Quryza, who till then had not sided with any party, to join their forces against Islam. Abo-Sofyaan was very sure of his success. He specially relied upon the fame of Omar bn Abd-Wod, who was as famous in Arabia as Rostam was in Persia. He had gathered an army of about 9 to 10 thousand soldiers under command of this famous warrior. They marched upon Madeena.

The Holy prophet (A.S.) could barely muster 2000 Moslims to face this army. For nearly a month the armies stood facing each other and one day Omar jumped the moat and faced the Moslim army, challenging them for an encounter. He was accompanied by Akrama bn Abi-Jahal, Abdillah bn Mogheera, Zarar bn Khattaab, Nawfal bn Abdillah and others. His bravery, his valour and courage were so well known in Arabia that none of the Moslims except Ali dared face him. The assemblage of famous warrior tribes and the presence of Omar bn Abd-Wod as their commander had made the Moslims so nervous that even the Quraan says:

Their eyes were petrified and their hearts were beating violently and they were thinking of running away.

Thrice Omar bn Abd-Wod challenged them to out and every time none but Ali stood up and asked the permission of the Holy prophet (A.S.) to face him. Twice the Holy prophet (A.S.) refused him the permission, but in the end he allowed him, saying:

Today faith in embodiment is facing embodied infidelity

Then he raised his hands in prayers and beseeched God, saying:

Lord! I am sending Ali alone in the battle-field, do not allow me to be left alone, you are the best Companion and the best Guardian.

Moslims were so certain of Ali being killed by Omar that some of them came forward to have a last look at his face. The encounter ended in Ali's success and Omar's death, after Omar he faced Abdillah bn Mogheera and Nawfal bn Abdillah and killed them both. Thus a victory was won without any Moslims, except Ali, coming out of the ranks. In the encounter with Omar and the defeat and death of this great warrior Ali again exhibited such a chivalrous attitude that the sister of Omar composed a poem in praise of the man who faced her brother, fought bravely against him and paid such a noble and chivalrous tribute to his vanquished enemy. In it she said:

if anyone else than Ali had killed her brother, she would have wept over the infamy her life long, but not now.

The death of Omar had completely demoralised the various clans gathered and they started leaving the army and going back to their countries. Quraysh went back to Mecca sad and dejected.

Thus Ali brought an end to the hostilities of Quraysh in three encounters of Badr, Ohod and Khandaq. Their best warriors were killed, their unity against Islam was crushed, their pride was humiliated and their prestige before Arab clans lowered by him and by him alone.

He further raised the status of Moslims among the haughty, merciless and warring tribes of Arabia. In all these three battles not more than sixty Moslims were killed, and he alone had killed more than seventy enemies of Islam, every one of whom was the head of some clan or a sub-clan, a warrior famous for his bravery or a deadly enemy of the Holy prophet (A.S.) and Islam.

For a detailed account of this battle, the following books may be consulted.

1 Shah Waliollah Dahlaawi's Izabatol-Khifa.

2 Kaamil bn Atheer's History vol.ii

3 Seyooti's ad-Dorrol-Manthoor.

4 Tabari's History.

In their struggle for existence Moslims had to face a very serious opposition from Jews. In the beginning they tried to help Quraysh against Islam surreptitiously and then openly. But when Ali broke through the enmity of

Quraysh and when Holy prophet (A.S.) was forced to banish the Jews from Madeena, they decided to try their fate against Islam with the help of Bani-Asad, Bani-Kinana and Bani-Ghatafaan. Khaybar was the province, which they had occupied since the times of their banishment from Palestine. It contained a few fortresses, the biggest of them was called Qumoose, which was on a steep hill. In these fortresses they started gathering in large-numbers and in the end they raised an army of about 10 to 12 thousand warriors and were scheming to march on Madeena. Hearing these serious news the Holy prophet (A.S.) decided to face them at Khaybar only. He marched at the head of an army of 3000 soldiers. This battle took place in Moharram of the year 7 A.H.

Ali then was suffering from sour eyes and was left at Madeena. The Moslim army succeeded in defeating the Jews in minor skirmishes but when they tried to capture the main fort of Qumoose they had to face a set back; they could not succeed though they tried for days at a stretch. The defeats sustained there, were sadly demoralising the Moslim army. Holy prophet (A.S.) had allowed every important person to command the Moslim forces day by day, but each day the result was fresh defeat, fresh demoralisation, fresh boldness of Jews and daily increasing danger of some more clans, emboldened by the weakness and defeats of Moslims, joining hands with the Jews. There were still many such tribes who were deadly against Islam and wanted to harm it, but Moslims victories at Badr, Ohod and Khandaq had made them nervous. The news of the defeats at Khaybar were making them bold. In the words of The Spirit of Islam:

The Jews of Khaybar united by an ancient alliance with Bedouin horde of the Bani-Ghatafaan were incessantly working for the formation of a powerful coalition against the Moslims, and the Holy prophet (A.S.) knew fully well the power possessed by the desert races to injure Moslims.

There was further danger of Monafiqeen (hypocrites and double dealers) staging a revolt in Madeena. Promp measures were needed to avert these evils. Only a victory could have saved the situation which was getting more and more critical day by day. The prophet was himself ill and sadly felt the need of Ali at his side. He knew that though ill yet Ali had not left him alone and had followed him; therefore ill or not ill Ali had to come to the succour of Moslims, Islam and the Holy prophet (A.S.). When the news of the last disastrous repulse of the Moslims were brought to him, the Holy prophet (A.S.) said:

Tomorrow I shall give the command (the flag, an ensignia of the command) of this army to a man who is brave, who will keep on attacking, who will not run away from the battle-field, who loves God and His prophet and is beloved by God and His prophet and who will not come back to me without success.

Next day Ali was called from his bed and was handed over the command. He took the fort by storm; killed Marhab, Anther Morra, Harris and four other chieftains of the Jew tribes in hand to hand combats, broke the door of the fort

single handed, carried his army inside the fort and within four hours he flew the flag of the Holy prophet (A.S.) on the biggest fortress of Arabia and thus once more saved Islam from a disastrous end.

The news of success so pleased the Holy prophet (A.S.) that he, though ill, came out to greet the victor, embraced him and said:

Ali had 1 not been afraid that Moslims will start regarding you as Christians regard the Christ, I would have said things about you which would have made the Moslims venerate you and to consider the dust of feet as something worth venerating, but it will suffice to say that you are from me and I am from you; you will inherit me and I will inherit you; you are unto me what Aaron was unto Moses; you will fight for my cause, you will be nearest to me on the day of Judgement; you will be next to me on the fountain of Kawther; enmity against you is enmity against me; a war against you is a war against me; your friendship is my friendship; to be at peace with you is to be at peace with me; your flesh is my flesh; your blood is my blood; who will obey you will obey me. Truth is on your tongue, in your heart and in your mind. You have as much faith in God as I have. You are door to me. As per orders of God I give you these tidings that your friends will be rewarded in the Heaven and your enemies will be punished in the Hell.

For further details of the above Hadeeth and the battle of Khaybar, the following books may be consulted:-

1 Meraaj an-Nobowwa vol.iv p.216

2 al-Manaaqib of Khawaarizmi

3 Molla Ali Hamdani's Yanaabee al-Mawadda

4 bn-Hishaam's Seera p.187

5 Tabari's History

The victory which Ali brought to Islam in Khaybar proved of great consequence to its mission and its followers. It gave such an importance and prestige over the infidels of the Quraysh that they, who till then had complete control and sway over Mecca and did not even allow the Holy prophet (A.S.) and his followers to come for Haj and Omra and had forced them for the treaty of Hodaybiyya, were now obliged to surrender the city to him and Mecca fell before the superior forces of islam.

The causes of the invasion and fall of Mecca are not to be discussed here; suffice it to say that Abo-Sofyaan who had brought it all upon the heads of Quraysh, later leaving the country and countrymen to the devil started running after every important person to secure his own and his family's freedom of life and property from the Holy prophet (A.S.) and through the mediation of Abbas (uncle of Holy prophet) he received the pardon sought for. The behaviour of the Holy prophet (A.S.) against these murderers of Moslims and the enemies of Islam was so merciful, benign and humane that he pardoned every one of

them, a clemency and kindness which was and shall ever remain unparalleled in the history of mankind. But Mecca was taken over by the Moslims, the precincts of Kaba were cleared of all idols by the person of the Holy prophet (A.S.) and Ali, and it ceased to exist as the centre of infidelity and polytheism in Arabia.

The fall of Mecca which took place in the Ramazaan of 8 A.H. (January 630 A.D.) was accompanied with serious repercussions. The success of Islam since the Hijra had brought many followers to its fold. Those were of three types, some had seen the truth in its preaching and had accepted it sincerely and faithfully, some were such that they wanted to bask in the glory of a religion which was fast becoming a mighty temporal power and they wished to make their worldly positions good through its influence and had accepted it with those ulterior motives, while there were some whose conversion was under false impression that unless they had accepted Islam their lives and properties were not safe. The fall of Mecca had very sad effect upon those two latter groups. They were not expecting that Abo-Sofyaan and Quraysh would succumb so easily to the pressure of Moslim invasion. Clearing of idols from the precincts of Kaba and closing its doors to the infidels was a sadder blow, it became more poignant when they found that their age long enemy, the man whose valour and whose sword brought all these victories to Islam and disastrous defeats to their side, that is, Ali was the flag bearer a (commander) of the Holy prophet's (A.S.) forces on the occasion of the fall of Mecca, and along with the Holy prophet (A.S.) he was the man who cleared Kaba of its idols. There still were many polytheist clans in Arabia, to them Mecca was the centre of worship, amongst them there were two powerful Bedouin tribes; Bani-Hawazan and Bani-Thaqeef. They now were joined by Bani-Nasser, Bani-Saad, Bani-Hishaam and Bani-Hilaal. Those tribes decided to stage a come back and were quietly promised help by the hypocrites.

The whole thing was arranged so quickly and so stealthily that by the time the Moslims could come out of the sweet pleasure of success at Mecca there was an army of 20,000 warriors at Taaif ready to face them. The Holy prophet (A.S.) marched to Taaif at the head of an army of 15,000 Moslims. Some of them were freed slaves of Moslims conquest of Mecca and many more were the hypocrites of the types mentioned above, and there were few thousand of those Moslims who had accompanied him from Madeena.

The hostile tribes decided to attack the Moslim army at a point of vantage at Honayn and selected two prominences where they concealed their archers. Moslims were very proud of their strength and were very sure of their success, but their behaviour during the encounter was shamelessly timorous and cowardly. The Almighty Lord discussing their attitude in this battle says (section 9, Sorat-Tawba):

God came to your help on so many occasions, on the day of Honayn, your vanity in the number of your soldiers and your arrogance did not prove of any avail to you, you were badly defeated and could not find any place of shelter, you started running away without shame

This encounter took place in the month of Shawwal 8, A.H. (January/February 630 A.D.). When the Moslim army marched towards the place where archers were concealed. The enemy opened the campaign with such a severe onslaught of their archery that Moslim army could not stand it. The assault was fierce and the confusion in the Moslim ranks made the archers bolder and they came nearer and attacked from both the back and from the front. Moslims could not stand the attack any longer. They started running without putting up any resistance and did not care to leave even the Holy prophet (A.S.) alone (Saheeh Bokhaari).

The first battalion to run in pell-mell was the one in command of Khaalid bn Waleed (Rawzatos-Safa, vol.ii, p.137, Taareekh al-Ambiaa, vol.ii p.388). He was accompanied by Bani-Saleem and freshly converted Quraysh of Mecca. This was followed by such a disorderly and tumultuous flight of Moslims that only ten persons out of an army of 15000 were left with the Holy prophet (A.S.). Eight of them were Bani-Hashim (Abbas and his two sons, Ali, Aqeel and three other Cousins of the Holy prophet, A.S.).

Abbas was shouting the Moslims to come back, reminding them of oaths of allegiance taken and promises made, but it was of no avail. Those who had accepted islam for wealth and power or under false fears were not willing to risk their lives. They ran as fast as they could. Many of them who had carefully hidden their enmity of the rising power were happy at the defeat, they gathered round Abo-Sofyaan, started congratulating him and saying that "the magical circle of the lying prophet is broken. They were praying for the come back of polytheism (Abol-Fida, p.349-Rawzatos-Safa, p.136 vol.i-Taareekh al-Ambiaa, p.389 vol.ii).

Once again it fell to the lot of Ali to save the Holy prophet (A.S.) and the Islam. Armies of Bani-Hawazan and Bani-Thaqeef under cover of their archers were rushing down the hillock, and were getting ready for a fierce onslaught. Ali divided the small band of faithful Moslims in three divisions; to Abdillah bn Masood, Abbas bn Abdl-Mottalib and his nephew Abo-Sofyaan bn Harris, he assigned the duty of guarding the Holy prophet (A.S.), to three others he ordered to guard the rear and he faced the onslaught with only three warriors along with him. He fought and fought, he was wounded, but he faced the commander of hostile army, Abo-Jerdal in a hand to hand combat and killed him with one stroke of sword; he attacked the enemy's rank once again, bringing the number of those whom he had slain on that day to forty. His aides had a glorious example before them, they also fought bravely and killed thirty more men.

The day was saved, the commander of the enemy's army was killed, their ranks were broken, they had no courage to face Ali and started retreating. They sight of a powerful enemy under retreat, made the fleeing Moslims bold and they came back after as victory was won for them.

A detailed account of this encounter is to be found in:

1 Rawzatos-Safa vol.ii, p.136.

2 Taareekh Al-Ambiaa vol.ii, p.388

3 Seera bn Hishaam vol.ii p.621

4 Kanz al-Ommaal vol.v, p.307

During the life time of Holy prophet (A.S.) Hazrat Ali was sent on many occasions for propagation of Islam and on many missions of mercy and peace. He carried out these duties to the satisfaction of the Holy prophet (A.S.) and God. For instance in the words of "The Spirit of Islam:

The men of Khaalid bn Waleed, under the order of this newly converted warrior killed Bani-Jazima Bedouin. The news of this wanton blood-shed deeply grieved the prophet and he prayed "O Lord! I am innocent of what Khaalid has done. He immediately despatched Hazrat Ali to make every possible preparation for the outrage committed. Such mission was congenial to Ali's nature and he executed it faithfully. He made careful enquiries as to the number of persons killed, their status, and the losses incurred by their families, and paid the "Diyat" strictly. When every loss was made good he distributed the remainder of the money he had brought among the kinsman of the victims and other members of the tribe, gladdening every heart by his gentleness and benevolence, carrying with him the blessings of the whole people he returned to the prophet who overwhelmed him with thanks and praises.

Similarly in 8 A.H. when other missions failed to bring the powerful Yamani tribe of Bani-Hamdan to the folds of Islam, Ali was sent there. bn-Khaldoon says:

On the first occasion he gathered the tribesmen some of whom were very learned and spoke before them of the truths which Islam preached. This sermon was so effective that some of those learned persons immediately embraced Islam. This was followed by long discussions with others, he made them realised the rationality of the doctrines of Islam. The discussions ended in the whole-hearted conversion of Bani-Hamdan, who followed their learned leaders. These news so pleased the Holy prophet (A.S.) that he bowed down before God in thanks and thrice said "Peace be to Bani-Hamdan and to Ali. Again in 10 A.H. his sermons and preachings proved so effective that the whole province embraced Islam as one man.

Designation of Ali as Vicegerent

The Spirit of Islam p.292 says:

It is generally supposed that the Holy prophet (A.S.) had not expressly designated anyone as his successor in the spiritual and temporal government, but this notion is framed on an incorrect apprehension of fact, for there is abundant evidence that many a time the Prophet (A.S.) had openly indicated Ali for Vicegerency.

The first occasion was when he was ordered by God to openly and unreservedly invite his kith and kin to Islam. This occasion is called Dawat Asheera (propagation of the religion amongst the relatives). In the words of Rev-Sale the Holy prophet (A.S.) said:

God hath commanded me to call you unto Him; who therefore, among you will be assisting to me herein and become my brother and my vicegerent?

All of them hesitating and declining the matter, Ali at length rose up, and declared that he would be his assistant and threatened those who should oppose him. Mohammad upon this embraced Ali, with great demonstration of affection, and desired all those present to hearken to and to obey him as his Deputy.

Thus at this occasion of the introduction of Islam as a religion Hazrat Ali was declared by the Holy prophet (A.S.) as his Deputy. The value of Ali's support to the Holy prophet (A.S.) and his designation as a vicegerent at this stage is fairly well assessed by theologians, historians and thinkers of the West and the East. See

1 Tafseer Tabari vol.19 p.68

2 Tafseer Maalim at-Tanzeel p.663

3 Masnad Imaam Ahmad bn Hambal vol.i p. 163

4 Mostadrak Imaam Hakim vol.iii p.133

5 History of Tabari vol.ii p.216

6 History of Kaamil vol.ii p.26

7 History of Abol-Fida vol.i p.116

The second occasion was at the time of Ali's conquest of Khaybar. The words of the Holy prophet (A.S.) quite clearly, positively and expressively give out his opinion about Hazrat Ali and his desire to leave Hazrat Ali as the guardian and the propagator of his mission. He said:

You are from me and I am from you, you will inherit me.. you are unto me what Aaron was unto Moses... you will be nearest to me on the day of Judgement and next to me on the fountain of Kawther, enmity against you is enmity against me, a war against you is a war against me... you have as much faith in God as I have. You are door to me.

What more can one say? Can there be anything more forceful, more eloquent, more pregnant with clear indications and more categorical than the words which the Holy prophet (A.S.) has used? Do they leave any shadow of doubt? Has the Holy prophet (A.S.) ever used such words for anybody else?

The third instance was the occasion of the invasion of Tabook. To understand the occasion and the cause of remarks of the Holy prophet (A.S.) it is necessary to know the historical back-ground of the incident. It was the summer of 9 A.H. and the Holy prophet (A.S.) had received the information that the Roman King was mobilising his forces to invade the Islamic State and many Arab tribes were gathering round him. He decided to face them in their own land and not to

allow them the run of the Moslim state so that they might not lay waste to the lands through which they pass. The situation had become very serious because there was famine in Hijaaz, Taaif and Yaman. The Hypocrites (the Monafiqeen) were carrying on intensive propaganda campaign and trying to make the people believe that the famine was the sign that God was angry with Moslims and wants to exterminate them with the worst form of death (cannibalism). And in case of a defeat against the Roman armies there was eminent danger of revolt. It was imperative that the state should be left in the hands of a faithful and powerful guardian otherwise there was every possibility of being sandwiched between the two enemies. The Holy prophet (A.S.) therefore decided that Hazrat Ali should act as a regent in his place and the world might also realise that in the opinion of the Holy prophet (A.S.) none could look after the temporal as well as spiritual welfare of the Moslims during his absence but Ali. He called Ali and told him that he would have to act as the last line of defence for him and Islam, saying:

O Ali, nobody could look after this centre of Moslim state but I or you

See: Imaam Haakim in al-Mostadrak, Allama bn Abdl-Birr in Isteeaab, Shah Waliollah in Izalatol Khifa, Sibt bn Jawzi in Tazkirat Khawaas al-Aimma and Allama Ali Mottaqi in Kanz al-Ommaal).

Hazrat Ali's stay at Madeena disappointed the Monafiqeen (hypocrites and double-dealers) and as they constituted the majority of those left behind by the Holy prophet (A.S.) they started a whispering campaign. It was to the effect that the Holy prophet (A.S.) had lost faith in Hazrat Ali and had therefore left him behind and that it was positively certain that the Holy prophet (A.S.) was going to suffer a defeat. Hazrat Ali naturally felt anxious for the Holy prophet (A.S.) and annoyed at aspersions against him. He left Madeena immediately, met the Prophet at the place of Jerf and told him all that was said at his back. Thereupon the Holy prophet (A.S.) said:

Ali! they are lying against you as they have lied against me, they have called me an epileptic, a magician, a sorcerer and a necromant and have always styled me as a liar. I have appointed you as my vicegerent and my caliph over all which I have left behind. Are you not satisfied to realise that you are unto me what Aaron was unto Moses.

See Saheeh Bokhaari pp.145 p.387 and pp.18 p.89

The fourth time was (in the words of the Spirit of Islam p.292):

Notably the occasion of the return journey from the performance of "The Farewell Pilgrimage, during a halt at a place called Khom, he had convoked an assembly of the people accompanying him, and used the words which could leave little doubt as to his intention regarding a successor. "Ali, said he, is to me what Aaron was to Moses. The Almighty God be a friend to his friends and a foe to his foes; help those who help him and frustrate those who betray him).

I would be doing a great disservice to the cause of truth and to the history of Islam if I do not sketch at least a bare outline of this incident. Because more than fifty thousand people had gathered on that occasion and many of them narrated all that took place there; among those narrators we find such luminaries as Hazrat Abo-baker Siddeeq, Hazrat Omar Farooq, Hazrat Othmaan Ghani, Zobayr bn Awwam, Abdillah bn Omar, Abdillah bn Abbas, Ommol-Momineen Bibi Aysha, Ommol-Momineen Bibi Om-Salama, Abdillah bn Masood and Hasan bn Thabit (The book Arjah al-Mataalib cites 100 names of the companions of the Holy prophet (A.S.). From these narrators about 153 historians, biographist collectors of the Holy prophet's traditions and authors of Sehahas, Moojams and Massaaneed from the 1st Century A.H. right upto 1300 A.H., have narrated the whole incident in details and have drawn practically the same inference as the author of the Spirit of Islam. The book Arjah al-Mataalib again gives a list of them in chronological order of 13 Centuries, from which I have quoted a few names at the end of this section.

The Holy prophet (A.S.) was returning from the "Farewell Pilgrimage" and had reached the place Khom, (which in the words of the famous historian and geographist bn-Khallikan is a valley lying between Mecca and Madeena). It contains a pond, Ghadeer, near which the prophet pronounced his invocation. This took place on the 18th of Zil-Hijja and the 18th of this month is the anniversary of the Feast of Ghadeer (Eedol-Ghadeer)".

There the Holy prophet (A.S.) suddenly made his camel stop and said that just then a message of God was revealed unto him which must be immediately conveyed to the Moslims. He despatched messengers towards those who had gone ahead and those who were following him leisurely to come back or to hurry up and join him at once. When all of them were gathered he performed the Noon-prayers in that blazing hot summer sun. A pulpit was erected for him and from this eminence he preached a sermon which is rightly considered as a masterpiece of Arabic literature and a brief survey of what the Holy prophet (A.S.) had taught and achieved for the Moslims. Then he said that he had just then received the revelation which said:

O Apostle! proclaim the whole of what which hath been sent down to thee from Thy Lord, for if thou dost it not, it will be as if thou hast not at all performed the duty of His prophet-hood. And God will protect thee (thy mission) from evil men, verily God guideth not the unbelievers,

He was standing there to convey that message to the Moslims and to perform the duty he was ordered to perform. Continuing the sermon he said:

O people! shortly I shall be called (to the Heaven), and if I go back I shall have to give an account as to how I have conveyed His Message to you and you (in your turn) will also be asked as to how you have accepted and carried out my teachings. Now tell me what you will say.

Thereupon all the gathering as one man declared:

O Apostle of God! we testify and declare that you have conveyed the message of God in full details, you have striven your utmost to guide us to the right path, and taught us, to follow it, you were most kind to us and you never wished for us but our good, may God repay you for all that

Thereupon he asked the gathering:

Do you not testify that there is no god but God, that Mohammad is His creature, His servant and His apostle, that there is the Heaven and the Hell, that death will overtake every one of you, that you will be brought back from your graves, that the day of resurrection will surely dawn and human-beings will be resurrected from their graves to account for their deeds.

The gathering declared:

We believe and testify all of this.

Hearing this declaration he said:

I am leaving amongst you two most important things worthy of obedience, the Quraan and my progeny (descendants). Take care how you treat them, they will not separate from each other till they reach me on the Fountain of Kawther. Then said he "The Almighty God is my Lord (Mawla) and I am the Lord of all Moslims and have more right and power on their lives than they themselves; do you believe in this assertion of mine?

They all in one voice replied:

Yes O Apostle of God

Thrice he asked the same question and thrice he received the same reply. On this solemn affirmation he said:

Hear and remember that to whomever I am Lord or Mawla Ali is the Lord and Mawla to him. He is to me what Aaron was unto Moses. The Almighty God be a friend to his friends and a foe to his foes, help those who help him and frustrate those who betray him

While saying this he raised Hazrat Ali so that the gathering may have a look at the man, who will be Lord and Mawla of those who believe the Holy prophet (A.S.) to be their Lord and Mawla. Thereupon the Holy prophet (A.S.) received the revelation:

This day I have perfected your religion for you and have filled up the measure of my bounties upon you and 1 am pleased with Islam to be your religion.

After performing this ceremony and receiving the above revelation the Holy prophet (A.S.) came down the pulpit prostrated before God in prayers and ordered a tent to be fixed. In this tent Hazrat Ali was made to take his seat and people were ordered to pay homage to him and to address him as Ameer al-Momineen (Lord of the faithful). The first person to congratulate and address him as such was Hazrat Omar-al-Khattaab, saying:

I congratulate you, O Ali. Today you have become my Mawla (Lord) and Lord of every Moslim man and woman.

See:

1 Mosnad Imaam Ahmad bn Hambal (vol.v p.28)

2 Imaam Ghazaali in Seerol-Aalameen.

3 The remarks of Imaam Ghazaali about this event and the inferences he has drawn are instructive readings.

List of some out of the famous 153 authors and books which contain the above:

1 bn-Shihaab-az-Zohri(125 A.H.)

2 Mohammad bn Ishaaq(IS2 A.H.)

3 bn-Rahooya(238 A.H.)

4 Imaam Ahmad bn Hambal Mosnad vol.v, p.281 (243 A.H.)

5 Jareer-Tabari(310 A.H.)

6 Hakeem Tirmizi (320 A.H.)

7 Imaam Hakim (al-Mostadrak) (400 A.H.)

8 Imaam Ghazaali (Seerol-Aalameen) (505 A.H.)

9 Sibt bn Jawzi (654 A.H.)

10 bn-Sabbagh Maaliki (855 A.H.)

11 Seyooti (1011 A.H.)

12 Shaykh Abdl-Haq Mohaddith Dahlaawi (IOS2 A.H.) 13 Shah Waliollah Mohaddith Dahlaawi (1176 A.H.)

14 Allama Mohammad Moeen (1280 A.H.)

A brief survey of Hazrat Ali's life from Hijra to the death of the Holy Prophet (A.S) 40A.H.

Point

When the Holy prophet (A.S.) left his house at Mecca in the night and Ali was found in his bed, the Quraysh at first thought of killing him, but when they found him ready to defend himself they gave up idea and dispersed in search of the Holy prophet (A.S.)

Ali as per orders of the Holy prophet (A.S.) stayed three days at Mecca and handed back all the articles which were entrusted to the Holy prophet (A.S.) for sale custody, mostly by his enemies, secured their receipts and left the city in broad daylight.

He was entrusted by the Holy prophet (A.S.) for safe transport of Holy prophet's daughter Hazrat Fatima, daughter of Hamza, another Fatima, his own mother, a third Fatima, and his aunt, that was the daughter of Abdl-Mottalib, a fourth Fatima. The Quraysh wanted to prevent the departure of these four ladies. Eight prominent people came out to fight. Ali fought single handed with them. He killed Jonah with a stroke of his sword and scattered the rest and continued the journey. On account of scarcity of mounts he had to travel on foot and thus he reached Madeena with bleeding feet. Awaiting the arrival of Hazrat Ali the Holy prophet (A.S.) was staying at Qubba, two miles away from Madeena, when he reached Qubba, on the 12th of Rabiol-Awwal (probably the end of June) the Holy prophet (A.S.) embraced him, dressed his bleeding feet and entered Madeena along with him.

Before his migration to Madeena the Holy prophet (A.S.) had created a bond of brotherhood between the Moslims. He had fraternised Hazrat Abi-Baki to Hazrat Omar, Hazrat Othmaan to Abdr-Rahmaan bn Awf, Hazrat Hamza to Zayd bn Haretha and Talha to az-Zobayr. On that occasion he had fraternised Hazrat Ali to himself, saying,

O Ali, you are my brother in this world as well as in the next

See: Taareekh Khamees vol.i p.398)

1st A.H.

Five months after his arrival at Madeena he fraternised the Mohajirs (the Migrators) with the Ansaars (the citizens of Madeena). On that occasion again he called Ali and said:

O Ali you are my brother in this world and hereafter.

The historian bn Hishaam says:

The Holy prophet (A.S.) caught the hand of Hazrat Ali and said “he alone is my brother" thus the apostle of God, who was actually the leader of all the prophets as well as of all the pious men of the world and who had no parallel among human beings by fraternising with Hazrat Ali, showed that Ali also had no parallel among mankind except the Holy prophet (A.S.)

See: Seera bn Hishaam vol.ii, Abol-Fida vol.i p. 127, al-Mostadrak of Imaam Hakim vol.iii and Fat-hol-Baari, commentary of Saheeh Bokhaari vol.vii p.211.

2nd A.H.

The battle of Badr took place. See p.:

During the 2nd year of Hijra Hazrat Ali's marriage took place with the Holy prophet's daughter Fatima. Holy prophet (A.S.) was receiving many offers for his daughter from very rich people of Madeena, from some of the Mohajirs and from chiefs of mighty clans of Arabia. He had refused even to consider these offers and sometime felt annoyed at them and at the end he closed the door by saying that he was awaiting the orders of God. The book Osdol-Ghaaba Fi Tamyeez Sahaba, gives a detailed account of these offers and the way of refusal by the Holy prophet (A.S.). Some of the Ansaars suggested to Hazrat Ali to place a proposal for himself before the Holy prophet (A.S.). Hazrat Ali went before him feeling shy and modest. This was the first time in his life that he talked reservedly to a man who was like a father unto him and to whom he was like a dear son. When the Holy prophet (A.S.) heard the proposal he was so pleased that he smiled and said (it is a welcome and happy proposal)

See: Taareekh-al-Khamees vol.i p.407, bn-Saad Vol.v p.11 and 12, and Osdol-Ghaaba).

The Holy prophet (A.S.) took the consent of Hazrat Fatima for this proposal. The marriage ceremony was very simple and without pomp and ostentation. There was a Khotba from the Holy prophet (A.S.) in which he praised God mentioning some of His attributes and citing verses of the Quraan and concluding with the remarks that he was ordered by God to give Hazrat Fatima into marriage with Hazrat Ali. This was followed by a Khotba from Hazrat Ali, praising God and the Holy prophet (A.S.) and desiring the gathering to witness his marriage with Hazrat Fatima, the daughter of Holy prophet (A.S.). After this happy ceremony somebody reminded the Holy prophet (A.S.) of his late companion in life, the mother of Hazrat Fatima, Hazrat Khadeeja, and he said:

Khadeeja! where is Khadeeja, who can be like Khadeeja, she testified me when the world was falsely accusing me as a liar, she relieved me of much of my weight, she was my partner in my work and she helped me when others were creating obstruction in my mission.

After reaching Madeena the Holy prophet (A.S.) stayed in the house of Kolthoom bn Haddam for seven months and Hazrat Ali was staying with him. When the Holy prophet (A.S.) finished the construction of mosque he built houses for his

wives around it and in the centre of them he built a house for Hazrat Ali. (Saheeh Bokhaari, pp.14 p.387).

Following his example many of his companions except Hazrat Abo-Baker built their houses around the mosque. Hazrat Abo-Baker was staying in the locality of Bani. Abde-Awf where the marriages of both of his daughters took place and later on he shifted to Sokh (Bokhaari vol.1). The doors of all the houses built around the mosque opened in the mosque. One day the Holy prophet (A.S.) ordered that except the doors of his houses and that of Ali all the other doors should be closed. Some of the companions requested him to allow them to keep a small window open. He replied "No, not a pin hole, God so willed it"

See: Mosnad Imaam Ahmad and Mostadrak Imaam Hakim fee Khasaais Nisaa)

3rd A.H.

The battle of Ohod took place which was followed by despatch of expeditionary force to Homrol-Asad under Hazrat Ali.

In the same year the first child to Hazrat Ali and Hazrat Fatima was born and he was named Hassan (Imaam Hassan) by the Holy prophet (A.S.).

4th A.H.

Hazrat Ali and Hazrat Fatima had the second child Hosayn (Imaam Hosayn) who was also named by the Holy prophet (A.S.).

In the same year a battle took place with Bani-Nazeer and Hazrat Ali brought it to a successful end and Bani-Nazeer were forced to vacate their fortress.

5th A.H.

Three battles took place, battle with Bani-Mostalaq, battle of Khandaq (the moat) and battle with Bani-Kanza. In all three of them Ali was the commander of the army. Most important of them was the battle of Khandaq.

6th A.H.

An expedition to Fadak was sent under the command of Hazrat Ali and without a battle or skirmish he brought the whole province under control of the Holy prophet (A.S.). In Zil-Quda of this year the Holy prophet (A.S.) along with fourteen hundred Moslims left for Mecca with the intention of pilgrimage. He had no desire to fight anybody and had left all the armaments at Madeena. When Quraysh came to know about this intending pilgrimage they refused to allow the Holy prophet (A.S.) to enter Mecca. Khaalid bn Waleed came out with a force of well equipped two hundred cavalry men to obstruct the Holy prophet (A.S.) and if necessary to fight over the issue. At an oasis called Hodaybiyya, the opponents faced each other. A chieftain named Orwa from Quraysh came out to discuss the situation with the Holy prophet (A.S.) and instead of a battle a treaty was arranged, and it was written by Hazrat Ali. The last clause of the treaty was that the present intention of the pilgrimage should be given up but next year the Holy prophet (A.S.) and Moslims can come for "Omra.

7th A.H.

Two battles took place, the Khaybar and the Wadil-Qura. The more important of them was Khaybar.

In the same year the Holy prophet (A.S.) along with Moslims went to perform Omra, it was very peaceful mission. The Holy prophet (A.S.) and many of the Moslims had their wives and children with them. The Omra was performed without any unpleasant incident taking place.

This year had some important events in its fold.

8th A.H.

The first of them as the fall of Mecca. The terms of the treaty of Hodaybiyya were dishonoured by the Quraysh. Within two years of the Treaty they killed twenty persons of Bani-Khozaa's clan without rhyme or reason. Representatives of the clans came to the Holy prophet (A.S.) asking for his promised support, he was annoyed at this flagrant dishonouring the treaty and said:

I am not be helped if I do not help them.

The arrangement for the invasion of Mecca was being carried on by the Moslims, in the meanwhile, Hatab, a companion of the Holy prophet (A.S.) who was with him in the battle of Badr, wrote a letter to his family, informing them of the intention of Moslims. This espionage, under orders of the Holy prophet (A.S.), was detected by Hazrat Ali and he brought this letter to the Holy prophet (A.S.). It was being sent through an Abysinian slave girl. Hatab confessed his crime and was mercifully pardoned by the Holy prophet (A.S.) (Bokhaari).

When all the arrangements were ready, the army of invasion, numbering about ten thousand, marched towards Mecca. The command of the army this time was given to Saad bn Abbada Ansaari, with orders to enter Mecca as an advance party. Saad entering Mecca, said:

Today is going to be a big day, a day of retaliation, a day when Mecca will be looted.

Abbas, uncle of the Holy prophet (A.S.), hearing this came to the Holy prophet (A.S.) and said:

O Apostle of God! Saad has very serious intention against Quraysh. He may carry on a massacre.

The Holy prophet (A.S.) called Hazrat Ali and said:

O Ali! you go and take the command from Saad and do the needful. He would not be unhappy in handing over the command to you and to you alone.

Hazrat Ali took over the command of the expedition and entered the city, declared perfect amity and peace and waited for the Holy prophet (A.S.). When Holy Prophet (A.S.) entered Mecca he went straight to Kaba and started removing the idols placed there. Some of them were placed on a very high platform

where his hands would not reach, he asked Ali to mount on his back and remove the idols. Ali obeyed the order, mounted on his back and was removing the idols when the Holy prophet (A.S.) asked:

O Ali! how do you find yourself?

See Mosnad Imaam Ahmad, vol.i p.151.

At the occasion, a poet presented an eulogium in praise of Hazrat Ali. In which he said:

I am asked to praise Ali in verses,

Because recital of his praises will

Release a man from the Hell.

I replied to them, how can I praise

A man whose attributes are so sublime

That men got confused over these attributes

And started apotheosising him.

He has placed his foot at such an eminent

Place, that according to the Holy prophet (A.S.),

It is the place on which, on the night of Meraj,

God Hath placed His hand of

Grace and Mercy.

Hearing this eulogium the Holy prophet (A.S.) rewarded the poet handsomely.

The second important event was the massacre of Bani-Jazima by Khaalid bn Waleed and reparation carried by Hazrat Ali under orders of the Holy prophet (A.S.)

The Shawwal of this year saw the Moslims facing certain powerful tribes of Arabs on the battle-field of Honayn. Ali again secured a victory for them. Honayn was followed by an expedition to Taaif under command of Hazrat Ali. Those who had run away from Honayn had gathered there and wanted to measure their strength once again. The commander of their army who was the chief of Bani-Zaigham clan was killed by Hazrat Ali, which broke the back of resistance and various parties of hostile clans started dispersing. Seeing this the Holy prophet (A.S.) raised the siege and brought the expedition to an end.

In the same year Hazrat Ali was sent to Yaman on a missionary service, he carried on this work so successfully and his speeches there proved so effective that the tribe of Bani-Hamdan embraced Islam as one man.

9th A.H.

This has to relate four important incidents of Hazrat Ali's life:

The first was the expedition to Zaat as-Salaasil. Ali brought it to a successful end, defeated the clans gathered there to invade Madeena and brought the happy news to the Holy Prophet (A.S.). The Apostle of God came out of Madeena to welcome the warrior. Ali was riding a horse at the head of his army, saw the Holy prophet (A.S.) walking towards him and jumped from his horse. The prophet told him "keep on riding, do not dismount, God and His prophet are really pleased with your services" and made him remount his horse and he walked along with the horse.

See Meraaj an-Nobowwa.

The second event was the Holy prophet's expedition in person to Tabook. See p.

The third important event in the life of Ali and in the history of Islam was the reading of the Chapter (Sora) Baraat before the infidels of Mecca. This Sora declares that God and his apostle in future will have nothing to do with the infidels and polytheists. All the treaties which existed till then are now annulled and cancelled. No polytheist or infidel will in future be allowed to enter the city of Mecca or the precincts of Kaba.

Imaam Hakim in his al-Mostadrak vol.iii p.32, ar-Riyaaz an-Nazira vol.ii, p.203, Mosnad Imaam Ahmad bn Hambal vol.i p.331, al-Isaaba-fee-Maryfatis-Sahaba vol.iv, p.270 and Izalatol-Khifa, Section 2, p.261 say that the Holy prophet (A.S.) first ordered Hazrat Abo-Baker to carry this Sora to Mecca and to read it at the Kaba, but immediately after him he sent Hazrat Ali to replace Hazrat Abo-Baker on the mission. When Hazrat Abo-Baker complained about this change, the Apostle of God replied:

I have done it under orders of God which came explicitly that either I should perform this duty or somebody who is like me.

The fourth event: Najraan was a city in the province of Yaman. It was centre of the Christian Missionary activities in Southern Arabia. The Holy prophet (A.S.) had written to the Chief Priest of the city to realise the blessings of Islam. In reply he wrote that he would like to personally discuss the teachings of this new religion. His name was Haarith. He was invited and came with a retinue of fourteen Priests. These Priests stayed at Madeena as guests of the Holy prophet (A.S.). Long discussion about monotheism versus trinity took place and it was realised that these Priests were not open minded on the contrary were prejudiced against Islam. The Almighty Lord ordered the Holy prophet (A.S.) to explain to them that:

Verily Jesus is as Adam in the sight of God. He created him out of dust. He then said unto him "Be" and he was. This is the truth from

Thy Lord; be not therefore one of those who doubt; and whoever shall dispute with thee after the knowledge which hath been given thee, say unto them, come let us call together our sons and your sons, our women and your women and ourselves and yourselves; then let us make imprecations and lay the curse of God upon those who lie.

Quraan Chap.iii: Family of Imran

According to Omar bn Saad and Ommol-Momineen Bibi Aysha when the above verses were revealed to the Apostle of God he called Ali, Fatima, Hasan and Hosayn and said:

Lord this is my family and progeny (Ahlil-Bayt)

See Saheeh Bokhaari, Part.vii p.77, Saheeh Moslim, vol.11 p.278, Jaami" Tirmizi p.421, Mishkaat vol.viii p.129).

Imaam Fakhroddeen Raazi (in At-Tafseer al-Kabeer vol.11 p.701, printed in Egypt) says:

When the above verses were revealed the prophet of God covered himself with a black coverlet, took in it Ali, Fatima, Hasan and Hosayn and said “Lord this is my progeny, my household and my family (Ahlil-Bayt). Thereupon the Apostle of the Lord received the revelation "Verily God desireth to remove from you every abomination of sin and evil, and you are the household of the prophet, and to purify you by a perfect purification.

See also: Tafseer al-Khshshaaf vol.1, p.308 agrees with Imaam Fakhroddeen Raazi.

Hearing the glad news of the Divine Purification, Sanctification and Consecration the Holy prophet (A.S.) decided to take only these four persons along with him for the ceremony of trial by imprecations as ordered by God; that is, Ali representing the 'selves" as mentioned in the above verses, Fatima representing "women" Hasan and Hosayn representing 'sons.

The Christian Priests were then informed of these orders of God and "They agreed next morning to abide by the trial as a quick way of deciding which of them were in the wrong. Mohammad (A.S.) met them accordingly accompanied by his daughter Fatima, his son-in-law Ali and his two grandsons Hasan and Hosayn and desired them (the Christian Priests) to wait till he had said his prayers. But when they saw him kneel down their resolution failed them and they dared not venture to curse him and his party, but agreed to sign a treaty and pay tribute to him" (Rev-Sale)

Ahlil-Bayt" people of the household (of Mohammad, A.S.), is the designation usually given to Fatima, Ali and their children and descendants. This is the name by which bn Khaldoon invariably designates them, and followers and disciples, Shiaas or adherents of the "People of the House. Sanai (the famous Soofi poet whom Mawlaana Room praises) represents the general feeling with

which the descendants of Mohammad (A.S.) were regarded in the following verses:-

Excepting the book of God and his family (Descendants) nothing has been left by Ahmad the prophet, Memorial such as these can never be obtained till the day of Judgement

Kanz al-Ommaal vol.vi p.159, Tafseer-al-Kashshaaf vol.i p.308, Ali Hamdani in Mawaddatol-Qurba, and Allama bn Hajr Makki in as-Sawaaiq al-Mohriqa, while discussing this event and the verses referred above, have given their opinion that the Holy prophet (A.S.), by translating the word "Selves" as himself and Ali, the word "Women" as Fatima and the word "Sons" as Hasan and Hosayn have shown to the Moslim the estimation in which these four persons are held by God and by himself, and that they and they alone are his Ahlil-Bayt who deserve the Divine Purification, Sanctification and Consecration.

10th A.H.

During this year Ali was sent once again on a propagation mission to Yaman and thence on an expedition against Amer bn Madi. He performed both the duties successfully. Imaam Ahmad bn-Hambal in his Masnad vol.v p.356, Imaam Nisaai in Khasaais and Allama bn Hajr Makki in as-Sawaaiq al-Mohriqa, Chap.ii, say that from the later expedition Khaalid bn Waleed sent a letter containing complaints of Hazrat Ali to the Holy prophet (A.S.). This letter was carried by Borayda, a companion of the Holy prophet (A.S.). On receipt of this letter the apostle of God was annoyed and got angry and said:

You are fabricating lies and fictitious complaints against Ali, he is from me and I am from him, he is your lord (Vali) after me. Whoever annoys him actually annoys me and whoever forsakes him forsakes me. He is made of the same material that I am made of and I am made of the same material that Abraham is made of and my status before God is superior to that of Abraham.

The end of the 10th A.H. saw the Holy prophet (A.S.) performing the "Farewell Pilgrimage" and while returning from there he for the last time designated Hazrat Ali as his Vicegerent.

11th A.H.

The year 11th A.H. was the saddest year of Hazrat Ali's life. He lost two of his best friends. One of whom he loved and venerated like a father, like a master and like the dearest friend, the Holy prophet (A.S.) who died during the early months of the year. His death was followed by the death of Hazrat Ali's dearest companion, his wife, Fatima, the lady of the Light.

The last year of Holy Prophet's life was spent at Madeena. An envoy of his was killed by the Syrians and he had ordered an expedition against the Byzantines under Osaama bn Zayd and he had ordered all his companions except Hazrat Ali join this expedition, and had ordered the troops to be encamped outside the city (Taareekh Tabari, Taareekh Kaamil bn Atheer. Tabaqaat bn-Sad and

as-Seera al- Halabiyya, Madaarej an-Nobowwa vol.ii p.766). Though he was ill yet in spite of his weakness he came out, arranged the flag (the Insignia of the command) with his own hands and handed it over to Osaama. He felt that people were not willing to join this expedition, because of the young age of Osaama, he got annoyed and said:

Curse of God be on those who forsake the army of Osaama.

See al-Milal-wan-Nehal of Allama Sharistaani.

Cause of this illness was the poison which had been given to him and which had slowly penetrated into his system and had now begun to show its effect, and it became evident that he had not long to live. The news of his approaching end led to the stoppage of the expedition (The Spirit of Islam). At the last stage of illness the Holy prophet (A.S.) was staying at the house of Ommol-Momineen Bibi Aysha. From there he came out for the last time to lead the prayers. He was so weak that he was actually carried there by the sons of Abbas bn Abdl-Mottalib. He, himself, led the prayers. (Fat-hol-Bari. Sharh Saheeh Bokhaari, pp.3 p.372).

This exertion proved too much for the Apostle of the Lord and when he returned home from the mosque he was fainted. His condition was very serious at that time and fainting fit was of long duration. His children and members of family, and his companions started weeping and lamenting. He came out of the swoon and looked at those tear sprinkled faces around him and said:

Bring pen, ink and paper so that I may write a will for you that will keep you on the straight path.

Some of his companions wanted to offer the pen and paper while Hazrat Omar was of opinion that he was talking insanely on account of the intensity of illness, they have the Holy Quraan with them which would suffice them. This discussion took a serious turn and people started arguing in loud voices. The Apostle of God got annoyed at this and asked them to go away and to leave him alone. (Saheeh Bokhaari pp.12 p.126, pp.8 p.100, pp.23 p.384, Minhaajol-Sonna of Allama bn Taymiyya, Sharh Saheeh Moslim of Allama Noodi, give a detailed account of this event).

This was Sunday the 27th Safar, after the above incident the Apostle of God called Ali and said:

Ali you will be first to meet me on the fountain of Kawther. After me when hardship and reverses face you then do not lose patience and when you find people running after worldly gains then you busy yourself in the way of truth and God.

See Madaarej an-Nobowwa vol 11 p.8 551

Next day, Monday the 28th of Safar, the Apostle of God passed away to the realm of His Grace, Blessings and Majesty.

Last moment and the last rights of Holy Prophet (A.S.)

Allama Mohammad bn Sad in his famous book Tabaqaat (vol.11, Section 2, p.51 and 61) relates that during the caliphate of Hazrat Omar once the famous Jew Kabol-Ahbar (who later embraced Islam) asked of the caliph

Sire please tell me what were the last words of the Holy prophet.

The caliph told him to ask Hazrat Ali about it. Kab came to him and asked him the same question. Hazrat Ali replied:

During the last moments of the Holy prophet (A.S.) his head was resting on my shoulder and his words were prayers, prayers.

Kab declared "verily last moments of prophets have always been thus, they are ordained for it and they carry the message even with their last breath. Then Kab went to Hazrat Omar and asked him:

Sire who performed the ablutions of the body of the prophet after his death.

The caliph told him to ask Hazrat Ali about that also. He again came to Hazrat Ali and repeated the question. Hazrat Ali replied:

The Apostle of God had willed that none but I should perform those ablutions; because if any other person looked at his naked body he would get blind. A curtain was hanged and from the other side of the curtain Fazl bn Abbas and Osaama, blind-folded, were handling over water to me and I was performing the ablutions.

These facts, that Hazrat Ali was the only person to be with the Holy prophet (A.S.) at his last moments and to have performed the last rights, are also borne out by the books Tazkeratol- Khawaas al-Aimma Chap.ii p.16, Kanz al-Ommaal vol.iv p.55, al-Mostadrak of Imaam Hakim vol.iii p.139, ar-Riyaaz an-Naazira, printed in Egypt, p.80 and al-Mojam al-Kabeer of Tabraani.

After the last ablutions and after shrouding the august of the Apostle of God as per his will, first Hazrat Ali performed the "Death prayers" alone and then parties of Moslims came and offered death prayers without any leader (Imaam). Allama bn Abdl-Bar in Isteeaab says:

Hazrat Ali offered his "Death prayers" alone then Bani-Hashim offered the prayers, then Mohajirs and then Ansaars.

Burial of the Holy Prophet (A.S.)

After the death prayers were said. Hazrat Ali, Abbas, Fazl bn Abbas and Osaama bn Zayd got busy with the arrangements of burial of the Apostle of God, and at the request of Ansaars, Aws-al-Ansaari who was also a Badri, was allowed to join them. Osaama dug the grave in the house of Ommol-Momineen Bibi Aysha. Aws got into the grave and Hazrat Ali lifted the august body in hands and

lowered it into the grave. He stayed in the grave for sometime, he was weeping bitterly, Osaama says:

I have never seen Ali weeping like that before or after this occasion, and then he came out of the grave and lifting his hands said "Lord! he was Thy first creation, his apparent death is not a sign of his mortality, he lifted the gloom prevailing before the creation started, he was a proof of Thy Glory and Benevolence, he had come to us from the Realm of Thy Love and Glory, and was our guide towards that Realm. His soul was the Emblem of Thy Supreme Might, his body was the master-piece of Thy Creation and his mind was Thy Treasure house. Then he closed the grave.

See also: Irshaad Shaykh Mofeed

When Ali with Bani-Hashim were busy with the last rites of the burial of the Apostle of God, some Mohajirs and some Ansaars gathered at "Saqeefa❞ and decided that Hazrat Abo-Baker be the first caliph. Hazrat Ali was asked to accede to this decision. He refused. Abo-Sofyaan came to Madeena and went to Abbas (uncle of the Holy prophet (A.S.) and told him:

These people have taken away the caliphate from Bani-Hashim. You are uncle of the Apostle of God and oldest among the Quraysh, you have been kind to them also, they will accept your lead. Let you and I swear allegiance to Ali. If anybody opposes us we shall kill him.

They both came to Ali and Abo-Sofyaan told him:

Ali, if you like I shall overflow Madeena with infantry and cavalry, accept our proposal, put out your hand and let us swear the oath of allegiance.

Hearing this Ali replied:

Abo-Sofyaan, I swear by God the Almighty that you, through this proposal, want to create serious dissension amongst the Moslims. You have always tried to harm Islam, I do not need your sympathies and your help.

A detail account of this event may be found in:

1 Tabari vol.iii p.202 and 303

2 Taareekh al-Kholafaa p.45

3 Kanz al-Ommaal vol.iii p.140.

Hazrat Ali realised that any serious dissension at this stage would harm the cause of Islam considerably. He had before him the example of the Holy prophet (A.S.) and treaty of Hodaybiyya and had been foretold by the Holy prophet (A.S.} of all that would happen. Allama Ali bn Mohammad (630 A.H.) in

Osdol-Ghaaba Fi Tamyeez Sahaba (vol.iv p.31) says that the Holy prophet (A.S.) had told Hazrat Ali:

Your status is like that of Kaba. People (Moslims) go to Kaba but that august house never approaches anybody. Therefore after my death if people come to you and swear the oath of allegiance you accept it and if they not come to you then you do not go to them.

Allama Shaykh Abdl-Haq Mohaddith Dahlaawi in Madaarej an-Nobowwa (vol.ii p.511) says that the Holy prophet had advised Hazrat Ali:

After me you will have to face extremes of suffering, do not get disheartened and do not lose patience; and when you find people craving for and trying their utmost to secure worldly power and wealth you mould your life for the hereafter.

Hazrat Ali loved Islam as intensely as the Holy prophet (A.S.) had loved it, he could not, therefore, for the sake of worldly kingdom endanger Islam. He fully well knew that a civil war at that stage would give chances to the Jew clans of Bani-Nazeer and Bani-Qurayza on one side and the Christian tribes of Najraan and Syria by the Byzantine armies on the other, and the Monafiqeen (hypocrites) and fresh converts on the third to simply take advantage of the situation. When they would find the Moslims busy killing each other they would literally cut them to pieces and Islam would totally disappear as a messenger of peace. He wanted the Arabs to remain in the fold of Islam even with the desires of making their worldly position good, and wanted the enemies of Islam to realise that Islam was powerful enough to defend itself even after the sad demise of the Apostle of the Lord. Therefore, he was willing to accept every wrong for the Islam and to retire to seclusion of his house. The advice he gave to his uncle Abbas is to be found in Nahjol-Balaagha wherein he told him not to join the turmoil.

According to the famous Arab philosopher, mathematician and physician Boo Ali Seena, Hazrat Ali and Holy Quraan were the two miracles of Mohammad (A.S.), the Apostle of God. Life of Hazrat Ali at every stage was a mirror like reflection of the life of the Holy prophet (A.S.). The days of Badr, Ohod, Khaybar, and Honayn were not long passed and their hero still had the same courage, valour, bravery and strength with him, he could have jumped at the proposal of Abo-Sofyaan. But had he done so he would not have been Ali bn Abi-Talib, the man "who loved God and His apostle and was loved by God and His apostle. (Meraaj an-Nobowwa).

But, unfortunately, his feelings were not reciprocated. Following books give an account of very serious events which happened at Hazrat Ali's refusal to accede to the decision of Saqeefa.

1 Tabari vol.111 p.198

2 Al-Iqdol-Fareed of bn-Abd Rabba, vol.ii p.179, printed in Egypt.

3 History of Abol-Fida vol.i p.156 printed in Egypt.

4 Kitaab al-Imaama-was-Siyaasa of Allama bn Qutayba Ad-Daynoori vol.i

p.20, printed in Egypt (this book gives a very detailed account)

5 Morooj az-Zahab Masoodi p.159

6 al-Milal-wan-Nehal of Shahristani vol.i p.25 printed in Bombay, India.

7 al-Farooq of Shibli Nomani, printed in India

8 bn-Abil Hadeed in commentary of Nahjol-Balaagha.

Death of Fatima (A.S.)

What one could gather, from various accounts which these books have given, is a sad and pathetic episode. It appears that though Hazrat Ali decided to retire to the seclusion of his house and not to take any part in power politics yet his house was burnt down on the head of his family, and either the burning door or a hard hit from the hilt of a sword or a heavy push or all together broke the ribs and hand of Hazrat Fatima, daughter of the Holy prophet (A.S.) and caused her such a serious injury that the baby she was carrying was a still birth. Allama Shahristani in Milal-wan-Nehal (vol.i p.25) says:

There was nobody in the house but Ali, Fatima and their children (who were between the ages of 4 to 8). Apparently the assault was sudden and unexpected, nobody was ready for it. The resulting confusion could be better imagined than narrated. The lady of the house was seriously hurt, and had fainted, the house was full of smoke, the children were frightened. Ali was attending to his wounded wife and suffocating children he was overpowered and dragged from the house. Later Hazrat Fatima was refused her heritage. The physical injury and the mental shock laid her low and after a short illness she passed away on the 14th of Jamaadil-Awwal, 11 A.H. She was buried in the dead of the night. Besides Bani-Hashim only following companions of the Holy prophet (A.S.) attended her funeral:- Salmaan, Abo-Zar, Ammaar and Miqdad. Before her death she had expressed her sufferings in a poem, a verse of which has come down in the Arabic language as a proverb. She says 'so many sufferings have descended upon me that if they had descended upon bright days they would have been turned into dark nights.

The account of the last day of her life clearly show what kind of a lady was this daughter of the Holy prophet (A.S.). She told the household that she was feeling better, the pain in her ribs and in her hand was not so severe and that her fever had come down. Then she started bathing the children, immediately Ali and Fizza came to her assistance. She got those children bathed, dressed and fed, then sent them away to her cousin. Then she called Hazrat Ali to her side and said:

Ali, my dear husband, you know very well why I did all that. Please excuse my fussiness, they have suffered so much with me and during my illness that I want to see them happy on the last day of my life. Yes,

Ali, you know also that this is the last day of my life, I am happy and also I am sad. Happy I am that my troubles will shortly be over and I shall meet my father and sorry and I am to part with you. Please, Ali, make a note of what I say and do as I wish you to do. After me you may marry anybody you like but you must marry my cousin Yamama, she loves my children and Hosayn is very much attached to her. Let Fizza remain with you even after her marriage, if she so desires, she was more than a mere servant to me. I loved her like my daughter. Ali, bury me in the night and do not let those who have been so cruel to me attend my burial, let my death do not dishearten you, you have to serve Islam and humanity for a long time to come. Let not my sufferings embitter your life, promise me Ali.

-Yes Fatima I promise

Saying this she turned towards her prayers carpet and prostrated before God. When after a little time Hazrat Ali entered the room he found her still in prostration but the soul had departed to join her Holy father in the Realm of His Grace, Mercy and Might. She died very young as Hazrat Ali says:

A flower nibbled in the bud, it was from Jannah (Heaven) and it went to Jannah, but has left its fragrance in my mind.

12th A.H — 33 A.H

Thence onward till 35 A.H. Hazrat Ali led a very retired life. In the beginning he spent his days in compiling the Holy Quraan in the chronological order of chapters and verses as they were revealed to the Holy prophet (A.S.), he presented this to Moslims, but when its acceptance was refused, he advised his companions to accept this Holy Book as compiled officially, saying that his compilation would not be seen by anybody, so that there might not come into existence more than one version of the Quraan and might not create doubts about the authenticity of this august book.

When Abo-Sofyaan found that Hazrat Ali was not paying attention to him he tried to get in the good books of the government and his eldest son Yazeed was appointed as the governor of Syria and on his death his brother Moaawiya was appointed on the same post.

During the caliphate of Hazrat Abo-Baker and more often during the time of Hazrat Omar whenever Ali's advice was asked for, he, like a true Moslim, offered his, sincere advice.

Though Bani-Hashim were never given any or place of honour with the government yet Ali did not mind this indifference and whenever a serious problem arose and his counsel was sought he co-operated whole-heartedly.

The Spirit of Islam says:

From the commencement of the Islamic preaching, Hazrat Ali had extended the utmost consideration and friendship to the conquered. After the battle of Qaadisiyya, Ali used to devote his share of prize money to redemption of captives, and repeatedly with his counsels and persuasive interference he induced Hazrat Omar to lighten the burden of subjects and captives.

Imaam Hakim in al-Mostadrak and Kaamil bn Atheer in his history say that till the year 17 A.H. no era was fixed by the Moslims to designate their years. Sometimes Aamol-Feel (year of Abysinian invasion of Mecca) was considered as the beginning of era at other times, the battle of Fojjar (a pre-Islamic encounter between Arab clans), while with some year of repairs carried on to Kaba was considered the year to mark the era. When this confusion was brought to the notice of Hazrat Omar, he asked the advice of Hazrat Ali, who told him to begin the Moslim era from the year of the Hijra (emigration of the Holy prophet, A.S.) to Madeena.

People went to Hazrat Omar, saying that a lot of jewels and valuable articles and attachments are in Kaba if this could be converted into currency and be used for arming the armies it would prove a very useful asset. When Hazrat Ali's advice was sought he said:

These articles were there during the times of the Holy prophet (A.S.) but he did not touch them. Though Moslims were poorer then than now, and though they were more in need of arms and mounts then you are in need of, yet the Holy prophet (A.S.) did not make use of these ornaments for such purposes. It shows that the Apostle of God did not appreciate such appreciation. You also do not do it.

Hearing this Hazrat Omar said:

O Ali! had you not been here we would have suffered a disgrace

(Rabiol-Abraar of Allama Zamakhshari)

On the occasion of the invasion of Rome when Hazrat Omar sought his counsel as to the advisability of heading the army as the Commander-in-Chief, he advised him to be at the helm and to send some experienced general as a commander. This advice is narrated in a sermon in Nahjol-Balaagha. Similarly at the time of invasion of Persia he counselled the caliph Omar not to leave the capital and to send somebody else.

The following books cite several such cases where his counsel was asked for and he sincerely gave his advice:

1 Izalatol Khifa (subject II p.268 and 269,

2 Riyaaz Naazira vol.ii p.194 to 197,

3 Masnad Imaam Ahmad vol.11 p.231 (Margin),

4 Mostadrak Imaam Hakim vol.i p.438 to 460,

5 Isteeaab Allama Abdl-Bar vol.ii 474 and

6 Ihyaa Oloom of Imaam Ghazaali,

Only one case I want to relate which shows in what high esteem Ali held the value of the knowledge acquired, collected and preserved by man in the fields of philosophy, science, history, geography and ethics.

Following authors give a detailed account of the famous library of Alexandria in Egypt:

1 Qazi Abdl-Qaasim Sad bn Ahmad Andalosi (462 A.H.) in Tabaqaat al-Omam.

2 Haji Khaleefa Chalapee in Kaashif az-Zonoon vol.i, preface, p.24, printed in Egypt.

3 The famous biographist bn Nadeem in Al-fahrist p.334, printed in Egypt.

4 The historian Jamaloddeen, know as, bn-Qufti in Akhbaar al-Olamaa wa Akhbaar al-Hokamaa, p.s232 and 233 printed in Egypt and at Liepzig (Germany).

5 Imaam Hafizoddeen Mohammad bn Mohammad, known as bn- Bazzazol-Koormi (827 A.H.) in Kitaab al-Imaamol-Azam vol.i, p.37, printed at Hayderabad, India.

6 Allama Ahmad bn Mostafa, know as Tashol-Kobra Zada (962 A.H.) in Miftaah al-Saada and Misbahol-Seyaada vol.1, p.241, printed in Hayderabad, India.

They are unanimous in saying that there was a fairly large library at Alexandria in Egypt. It contained between five to seven thousand books on papyri, pal, leaves and parchments, a very large library indeed when compared with the standard of literacy and education of those days.

It contained books on chemistry, astronomy, irrigation, engineering, physics, philosophy and on various religions etc.

When Omar bn Aas conquered Egypt, he enquired as to what was to be done with those book. Orders were issued from the Centre that "if these books are according to the Holy Quraan (i.e. they say the same things which this Holy book has said) then we do not need them and if they say anything contrary to

the Holy Quraan then we do not want them. Therefore, in any case they ought to be burnt" (Akhbarol-Olamaa-wa-Akhbarol-Hokama of bn-Qufti p.232 and 233) printed at Cairo and Leipzig).

The history of Mohammad bn Abdoo edited by Allama Rasheed, Editor, al-Manaar, Cairo, (Egypt) vol.i p.535, Tabaqaat al-Omam of Qazi Saed Andalosi say that when Hazrat Ali heard the news of this, he tried to pursue them to refrain from issuing such order. He told them:

Those books are treasures of knowledge and they cannot say anything against the Holy Quraan on the contrary the knowledge contained therein would act as commentaries of this Holy Book and would assist and help in further explanations of the knowledge as presented by the Holy prophet (A.S.). Knowledge is an asset for human-beings and a birth right of man. It should not be destroyed. Akhbaar al-Olamaa further states that his suggestion was not accepted and those books were distributed among one thousand hot water-baths of Alexandria to be burnt as fire-wood.

At his death Hazrat Abo-Baker nominated Hazrat Omar as his successor to the caliphate and Hazrat Omar on his death had appointed a board of six members to select his successor; the board consisted:

1 Abdr-Rahmaan bn Awf,

2 Saad bn Abi Waqqaas

3 Hazrat Othmaan bn Affaan

4 Talha bn-Abdillah

5 az-Zobayr bn-Awwam and

6 Hazrat Ali bn Abi-Talib.

The terms of reference for this council were:

See al-Imaama was-Syiasa of Mohammad bn-Qutayba Daynoori (270 A.H.) p.26 and History of bn Khaldoon, second part p. 134 to 136, printed in Egypt.

In the council opinions were equally divided in favour of Hazrat Ali and Hazrat Othmaan. Abdr-Rahmaan bn Awf asked Hazrat Ali "If you are selected as a caliph do you promise that you will act according to the Holy Quraan and the traditions and orders of the Holy prophet (A.S.) and according to the rulings and decisions of the previous two caliphs?" Hazrat Ali replied "So far as the Holy Quraan and the orders and traditions of the Holy prophet (A.S.) are concerned I agree to abide by them and follow then faithfully and sincerely, but so far as the rulings and decisions of the previous two caliphs are concerned if these are according to the Holy Book and the traditions of the Holy prophet (A.S.) who could dare refuse them and if they are against the orders of God or the Holy prophet (A.S.) who would dare accept and follow them. I refuse to bind myself with those rulings and decisions. I shall act according to my knowledge and my discretion.

Then Abdr-Rahmaan asked the same question of Hazrat Othmaan. He agreed not only to act according to the Holy Quraan and the traditions of the Holy prophet (A.S.) but also implicitly follow the rulings and the decisions of the previous two caliphs. Then Abdr-Rahmaan declared that Hazrat Othmaan is selected as a caliph.

See:

1 Tabari vol.5 p.35 to 38 vol.16 p.59

2 bn-Khaldoon p.134 to 136,

3 Abol-Fida p.34,

4 Rawzatos-Safa vol.2 p.9.

1st Moharram 24 A.H. Justice Sayyid Ameer Ali in his book "A short history of the Saracen, p.46, says:

The choice of electorate fell upon Othmaan, a member of the Omayyads family (First Moharram 24 A.H. the 7th November 644 A.D.) His election proved in the end the ruin of Islam. He fell at once under the influence of his clan. He was guided entirely by his secretary and son-in-law Marwaan, who had once been expelled by the prophet for the breach of trust. With his usual patriotism and devotion to the faith, Ali gave his adhesion to Othmaan as soon as he was elected. Othmaan displaced most of the lieutenants employed by Omar and appointed in their stead incompetent and worthless members of his own family. The weakness of the centre and the wickedness of the favourites was creating a great ferment among the people. Loud complaints of exaction and oppression by the governors began pouring into the capital. Ali pleaded and expostulated several times with the caliph the manner in which he allowed the government to fall into the hands of the unworthy favourites but Othmaan under the influence of his evil genus Marwaan paid no heed to these counsels. Twice Hazrat Ali was asked to leave Madeena and to go to a village near it and twice he was called back to intervene

between the ruler and the ruled, in few sermons in Nahjol-Balaagha he has related these facts.

To continue the version of the short History of the Saracen (pages 47 and 48):

At last a deputation from the provinces arrived in Madeena to demand redress. They were sent back with promises. On their way home they intercepted a letter of Marwaan, purporting to bear the seal of the caliph, containing directions to the local governors to behead the leaders of the deputation on their arrival at their destinations. Furious at this treachery, they returned to Madeena and demanded the surrender of Marwaan. And this demand was enforced even by members of the house of Omayya (Masoodi in Morooj az-Zahab). The ill-fated Othmaan met this demand with stern refusal. Enraged at what they believed to be the complicity of the caliph, they besieged him at his home

Narrating the details of the siege and the murder, Taareekh Khamees (vol.11 p.261 and 262) Taareekh Kholafaa Seyooti (page108), Morooj az-Zahab of Masoodi and Riyaaz an-Nazira (vol.11 p.125), say that at this hour of peril, the Omayyads deserted the old chief and some fled towards Syria and that Moaawiya though ordered by the caliph did not come to his help, on the contrary the contingent which he sent to Madeena came under instructions to stop and stay at a place thirty miles away from Madeena and wait for further orders which never arrived until the caliph was killed, and the contingent was called back. But Hazrat Ali sent water and food to the caliph during the siege and later as per his orders Hazrat Othmaan was bravely defended by his sons and dependants, and the insurgents had great difficulty in making any impression on the defenders; therefore on the 18th Zil-Hijja 34 A.H. some of these besiegers scaled a wall of a neighbour's house, entered the house of the caliph and killed him inside his house.

The people who were furious against the caliph were:-

him of the orders given to him by the Holy prophet (A.S.) about Hazrat Ali, he left the battle-field and was riding away to Madeena when he was killed by Omar bn Jermooz, who was neither in Hazrat Ali's army nor his companion. Hazrat Ali felt sad at az-Zobayr's death, and said:

Though he later turned into a bitter enemy of mine yet in early days of Islam he was a good defender of the cause of religion.

Nobody was more pleased at the murder of Hazrat Othmaan than Omar bn Aas. The reason was that he had been deposed from the governorship of Egypt by the third caliph. Later this Omar joined Moaawiya as a claimant for retribution of the murder of Hazrat Othmaan.

When the events from the year 11 A.H. to 34 A.H. were moulding their course Hazrat Ali took no part in the affairs of the state. In the words of the history of Saracen "He was endeavouring in Madeena to give an intellectual turn to the newly developed energy of the Saracenic race. In the public mosque at Madeena he delivered weekly lectures on philosophy, logic, history, explanation of the traditions of the Holy prophet (A.S.) and the verses of the Holy Quraan as well as on Moslim law and rhetorics. Thus he formed the nucleus of the intellectual movement which displayed itself in such great force in the later days. Those lectures and sermons were compiled within forty years of his death by Zayd bn Wahab Jenny (Rejalol-Kabeer). Many of them were lost, but some of them are preserved in Nahjol-Balaagha (Masoodi).

34 A.H. -40 A.H.

Five days after the death of caliph Othmaan, by a unanimous election in which representatives from Basra, Koofa, Egypt and Hijaaz took part, Hazrat Ali was elected as a caliph. This took place on the 24th Zil-Hijja 34 A.H.

Eric Schroeder in "Mohammad's people, printed in England 1955, says:

Five days after the murder of caliph Othmaan, the people fathered together and decided: "We know no fitter man to be Imaam than Ali but he will take the burden of Imaama. Answered some "press him home till he consents. They all gathered at Ali's house with such eagerness that they were pushing and crushing each other, they called Ali out, and said: "If we go our homes again without an Imaam and a caliph such a strife will stir as will never again be stilled, you will have to consent to be our Imaam and caliph of God. Ali replied 'small longings have I for this authority, yet the believers must have a chief; and right gladly will I accept temporal authority of another of Talha" "Nay thou hast more right than I" said Talha. One who stood by forced Ali's palm and Talha swore oath of allegiance to Ali. az-Zobayr did the like

and from his house they brought Ali to the mosque and everybody once again thronged round him to swear the oath of allegiance to him as their Imaam and caliph.

The Spirit of Islam says:

It might have been thought that all would submit themselves before his glory; so fine and so grand. But it was not to be, az-Zobayr and Talha, who had hoped that the choice of people might fall on either of them for caliphate balked in their ambitious design and smarting under the refusal of the new caliph to bestow on then the governorship of Basra and Koofa, were the first to raise the standard of revolt. They were assisted by Ommol-Momineen Bibi Aysha, who had taken a decisive part in the former elections. She was the life and soul of the insurrection and herself accompanied the insurgent troops to the field riding a camel. Ali with his characteristic aversion to bloodshed sent his cousin Abdillah bn Abbas to adjure the insurgents by every obligation of the faith to abandon the arbitrament of war, but to no avail. az-Zobayr and Talha gave battle at a place called Khorayba and were defeated and killed. The battle is called the battle of Jamal (camel) — from Bibi Aysha's presence in a litter on a camel, Bibi Aysha was taken prisoner, was treated with courtesy and consideration and escorted with every marks of respect to Madeena. She was sent under escort of her brother Mohammad bn Abi-baker.

See also: Aasim Koofi, p.147. Tabari vol.iv p.548 to 565, Rawzatos-Safa vol.11, Taareekh Zahabi p.1-21. Abol-Fida p.518 to 520.

After the battle when Ommol-Momineen Bibi Aysha felt that though she had brought about this insurgence yet Hazrat Ali was treating her with utmost courtesy and kindness she requested that her nephew Abdillah bn az-Zobayr, who had been commander-in-chief of the rebel forces and was taken prisoner, to be forgiven and freed. Hazrat Ali granted the request. Marwaan got nervous and thought that two worst enemies of Hazrat Ali (Talha and az-Zobayr) were killed. One (Abdillah bn az-Zobayr) was excused and pardoned, the burden of vengeance might fall upon him. He requested Imaam Hasan and Imaam Hosayn to plead for his cause, they requested for his pardon and he was also pardoned (years afterwards the very same Marwaan made his archers shoot arrows on the dead body and bier of Imaam Hassan and later he persuaded the governor of Madeena, though unsuccessfully, to immediately kill Imaam Hosayn on his refusal to accept Yazeed as the caliph). Then an order for general amity, peace and forgiveness was issued, every opponent was forgiven and every prisoner was released (Masood, Zahabi p.28).

Besides his sons Imaam Hassan, Imaam Hosayn and Mohammad Hanafiyya, the following companions of the Holy prophet (A.S.) were Hazrat Ali's officers and commanders in this battle:

1 Abdillah bn Abbas,

2 Ammaar Yasir,

3 Abo-Ayyoob Ansaari,

4 Hazim bn Thabit (for whom the Holy prophet (A.S.) had said that his sole testimony would be equal to the testimony of two witnesses),

5 Qays bn Saad bn Abbada,

6 Obaydillah bn Abbas,

7 Mohammad bn Abi-Baker Siddeeq,

8 Hijr bn Adi al-Kindi,

9 Adi bn Hatim Taaee.

The victory gave Ali time to consolidate his kingdom in Hijaaz, Iraq and Egypt. And according to Masoodi with the honesty of purpose which always. distinguished him, he disregarded ail advises for temporising. Several of his advisers counselled him to defer the dismissal of the corrupt officers previously appointed until he was himself sure against all enemies, but this hero without fear and without reproach refused to be guilty of any duplicity or compromise with injustice and inequity. Therefore, immediately after his accession he had given orders for the dismissal of corrupt and tyrannous governors, for the resumption of fiefs and states which had been previously bestowed at public revenues loss among the principle favourites of the rulers, and for the equal distribution of the public revenues amongst the Arabs and non-Arabs, black and whites, masters and slaves, heads of clan and paupers.

These orders gave great offence to those who had enriched themselves under former administrations, and his endeavours to remedy the evils, which had crept into administration, raised against him host of enemies. No sooner the rebellion of Talha and az-Zobayr was suppressed Moaawiya, an Omayyad by descent, who had held the governorship of Syria from the time of Hazrat Omar, raised the standard of revolt.

Abo-Sofyaan, his son Moaawiya and his clan Bani-Omayya had little sympathy and no faith in Islam. Masoodi, in Morooj az-Zahab vol.vi, says:

When Abo-Sofyaan had grown old and blind, he was sitting in the mosque and there were Hazrat Ali, Abdillah bn Abbas and many other Moslims besides them. The Moazzin (the man who calls for prayers) started Azan (the invitation for prayers) and he reached the part "I testify that Mohammad (A.S.) is the prophet of God" Abo-Sofyaan said "look at my cousin, meaning the Holy prophet (A.S.), where he has placed his name. Hazrat Ali got annoyed and said that it was done by the order of God.

Taareekh (history) Khamees vol.ii p.97, printed in Egypt says:

Abo-Sofyaan advised Bani-Omayya to treat the caliphate like a ball and to pass it on from one to another of their clan and never let the ball out of their possession because "I swear that there is neither punishment

nor judgement, neither the Heaven nor the Hell, and neither the Resurrection nor the day of Reckoning. His son and his clan accepted his teachings, followed his faith, adopted his advice and obeyed his orders.

In the very beginning Moaawiya had made fools of Talha and az-Zobayr. According to bn abil Hadeed when Moaawiya learnt that people had sworn the oath of allegiance to Hazrat Ali, he wrote to az-Zobayr that he had taken oath of allegiance for him and for Talha as his successor. The whole of Syria was ready to back them, and they should try to overthrow Hazrat Ali's regime and accept the caliphate which was awaiting them in Damascus (See Note to Sermon12 of Nahjol-Balaagha). Thus exciting these two old men he got Hazrat Ali busy with their rebellion and secured time to make his government more powerful in Syria.

Talha and az-Zobayr by their rebellion had done a great service to his cause but they were no more in the world to serve his purpose any longer, he therefore, gathered around him Mogheera bn Shoba (who had originally tried to approach Hazrat Ali but was repulsed by him), Marwaan bn Hakam, Waleed bn Oqba, Abdillah bn Omar, Abo-Horayra and Omar bn Aas. His best find was Omar bn Aas. Though Moaawiya had to pay a heavy price (governorship of Egypt and more than 10 Laes of Dinars) to purchase the fidelity and faith of this Omar, yet the later events proved that it was the best investment that Moaawiya had made in his life. He also collected proofs that Ziad bn Abeeh was actually the son of Abo-Sofyaan (born in sin) and not the son of a slave Obayd. This change of fatherhood was officially (though shamelessly) proclaimed and Zayd proudly became the natural brother of Moaawiya. He proved himself to be a man without conscience, without remorse, without faith in Islam and without any consideration of human rights, but a very useful ally to Moaawiya. He was Moaawiya's second best find.

Histories of Tabari, Rawzatos-Safa, Aasim Koofi, Morooj az-Zahab, Abol-Fida, Kaamil bn Atheer may be referred for details of the above mentioned facts. With these henchmen at his back Moaawiya staged a revolt against Hazrat Ali.

After settling Chaldea and Mesopatenisce Hazrat Ali was forced to march towards Syria to face Moaawiya's forces at a place called Siffeen. The books noted above and Simon D.Aucklay in the History of the Saracens give a detailed account of this battle which was long drawn one.

Tabari vol.vi p.577, Rawzatos-Safa vol.ii p.425, Abol-Fida p.425 narrate in details the orders issued by Hazrat Ali to his officers and soldiers before the battle. As these orders give a clear indication of the principles and methods laid down by Hazrat Ali as to how Jihaad (Holy Wars) should be carried on, I have briefly copied them here:

1 Never begin a war yourself, God does not like blood-shed, fight only in defence.

2 Never be first to attack your enemy, repulse his attacks, but do it boldly, bravely and courageously.

3 While declaring yourself and your deeds (a custom amongst hand to hand combatants), never waste your time, and instead of speaking about yourself speak about God and the Holy prophet (A.S.)

4 Never follow and kill those who run away from the battle or an encounter, life is dear to them, let them live as long as death permits them to live.

5 Never kill wounded persons who cannot defend themselves.

6 Never strip naked a dead man for his coat of arms or dress.

7 Never cut nose or ears of dead men to humiliate them.

8 Never take to loot and arson.

9 Never molest or outrage the modesty of a woman.

10 Never hurt a woman even if she swears at you or hurts you.

11 Never hurt a child.

12 Never hurt an old or an enfeebled person.

This battle started on the 1st Safar 38 A.H. and lasted for more than two months. During this period about 18 encounters took place.

In the beginning with his usual humanity Hazrat Ali endeavoured to bring about a peaceful settlement. But Moaawiya was inflated with pride and wanted impossible conditions. To avoid unnecessary shedding of blood, Hazrat Ali offered to end the quarrel by personal combat, but Moaawiya realising who and what Hazrat Ali was, declined the challenge. In spite of every exasperation Hazrat Ali commanded the troops to await the enemy's attack, to spare the fugitives and to respect the captives. During the encounters once Omar bn Aas and at other time Bisr bn Haarith faced Hazrat Ali in the battlefield. They did not, until the encounter started realise that the warrior facing them was Hazrat Ali. One blow was sufficient to send them down from their horses. When they found no way of escaping his sword immediately each one of them in his turn stripped himself naked and fell down turning their faces towards the earth and backs towards the sky. Both the armies laughed at those life-saving antics and somebody suggested Hazrat Ali to kill these arch enemies of heir. In the case of Omar bn Aas he replied "I cannot kill timid dogs, he has begged for his life though in a shameless and humiliating manner, he said:

I cannot dirty my arms with the blood of such a cowardly and shameless person.

These rebels were defeated in three successive battles and Moaawiya was ready to fly from the field, when a trick of his accomplice Omar bn Aas saved them from destruction. He made his mercenaries tear the Holy Quraan into so many pages and to tie those pages to their lances and flags and shout for quarters. When even such pages were not available mere rags were tied to the lances. There were some persons in the army of Hazrat Ali who were bribed by Moaawiya, for instance Ashath bn Qays etc. and as per orders of Omar bn Aas they and their soldiers desisted from the battle and forced other soldiers to desist from it. They gathered around Hazrat Ali and called upon him to refer the dispute to arbitration. Hazrat Ali saw through the ruse practised by the rebels,

and tried to make his soldiers realise it, but the clamour of the army led him to consent to the course granted. He then wanted Abdillah bn Abbas to represent his side in the arbitration, but again a part of the army, under instigation of Ashath demanded that "a weak and old man, named Abo-Moosa Ashari, who was also secretly hostile to Hazrat Ali" (The History of the Saracen) be nominated as an arbitrator from this side. There was immediate danger of serious factions arising in his own army, which might have developed in blood-shed, therefore Hazrat Ali acceded to the demand and Abo-Moosa was appointed as an arbitrator. Moaawiya was represented by the astute and cunning Omar bn Aas. They both decided against Hazrat Ali, who deprived of the fruits of victories by a section of his soldiers and faithless officers, retired in disgust with a part of his army and faithful followers to Koofa.

In the battle of Siffeen, one of the famous companions of the Holy prophet (A.S.) Ammaar Yasir and another great favourite of the Holy prophet Oyas Quraani, fought for Hazrat Ali and were killed in the battle.

The men who had been, with ulterior motives, most clamorous at Siffeen for the reference to arbitration, when felt that their hopes could not be realised, repudiated the arbitration and denounced it as sinful. They openly mutinied against Hazrat Ali (therefore they were called Kharijites). From Koofa they withdrew to a place called Nahrawan, which was on the border of the desert. There they assumed threatening attitude, killed some officers of the government and many respectable men as well as many women and children. They refused to hear reasonable advice, to join duty or to return home. Their conduct at last became so serious that Hazrat Ali was forced to attack them at Nahrawan, that encounter is called the battle of Nahrawan. The majority fell fighting, a few escaped to Bahrain and Ahsaa, where they formed the nucleus of a fanatical horde which later assumed various names and adopted various guises.

Abo-Moosa had also retired to Madeena where he subsequently received a handsome yearly pension from the court of Moaawiya. (Tabari, Abol-Fida, Aasim Koofi, Rawzatos-Safa, Morooj az-Zahab, Kaamil bn Atheer and the Short History of the Saracen).

From the day of ascension to the rulership to the last day of his life Hazrat Ali did not get a day's rest and peace. It is a wonder, that facing the heavy odds that he had to encounter, how and when he could get time to introduce reforms in the government; to lay out fundamentals of grammar for Arabic language, to deliver sermons on theology, on rethorics, on philosophy of religion, on wonders of creation and nature, and on duties of man to God and man; to advise people in the most persuasive style, to suppress the tendencies for innovation and schism, which had crept in the minds of Moslims, or to introduce and to bring into effect principles of a benign government.

After dealing with the revolt of Kharijites Hazrat Ali had to face the problem of consolidating his control over Egypt. He had sent Qays bn Saad as a governor there, but had to call him back and to send Mohammad bn Abi-Baker Siddeeq in his stead. Unfortunately Mohammad though brave and sincere was no match to Moaawiya and Omar bn Aas. He was forced by Moaawiya for a battle. He wrote to Hazrat Ali who sent Maalik bn Ashtar for his help. But Maalik could not reach Egypt, he was on the way poisoned by a henchman of Moaawiya and he

died. (Tabari vol.iv p.521), Mohammad was informed of this fact. That young man faced Omar bn Aas alone, was defeated in the encounter, was killed, and by the orders of Moaawiya his dead body was burnt and his ashes were strewn (Tabari vol.iv p.592). Hazrat Ali's words at the news of death of Mohammad show he loved the young man and how the youth loved him. After him Hazrat Ali had to send some experienced officer to Egypt. He therefore was busy with that problem when Moaawiya organised bands of gorillas with orders for loot, murder, arson and rape. These bands were to attack, in the form of waves the provinces of Hijaaz, Basra, Ray, Mosil and Harat. Hazrat Ali organised defences of these provinces defeated these bands and freed the country from their harassment.

It was very easy for Hazrat Ali to divert the minds of masses towards foreign invasion and thus make them busy in murder and plunder. It had always been done by rulers and is even today considered as the best form of employing energies of a rising nation as well as the easiest way to form Empire and to propagate religion. But Hazrat Ali hated bloodshed, did not believe in Imperialism, and had no faith in propagation of religion with sword in one hand and the Quraan in the other. He believed Islam to be a message of Peace and Love and wanted mankind to be ruled on the basis of equity and justice. Therefore after strengthening one province after another and fortifying their defences he got busy in introducing reforms to create a benign temporal state and never seriously thought of expanding his domain.

By the time he got complete control over those problems and could organise an army to liberate Syria and Egypt from the reign of terror which had held them in its sway the fateful month of Ramazaan 40 A.H. arrived.

40th A.H.

It was the 15th of the Ramazaan, the month of fasting of that eventful year. The time was that of morning prayers. The place was the mosque of Koofa. Hazrat Ali had arrived in the mosque long before the time of the prayers, had roused those who were sleeping in the mosque. Amongst them was Abdr-Rahmaan bn Moljam Moraadi. He was lying on his face and had hidden under his garment a sword, the blade of which had been poisoned. Hazrat Ali roused him, told him that it was an unhealthy way of sleeping, it hinders free breathing, and also told him that he had hidden a sword in his garment and an evil intention in his mind. Hazrat Ali then called the Moslims to morning prayers and led the service. It was the first part of the prayers and he was rising from the kneeling posture when the sword of Abdr-Rahmaan bn Moljam descended on his head. It was the same sword that Hazrat Ali had pointed out only half an hour ago, it gave him a very deep cut. The prayers were disturbed. Abdr-Rahmaan started running. People went after him. Nobody was attending the prayers. There was confusion everywhere. But Hazrat Ali finished his two prostrations and then reeled into the hands of his sons Hasan and Hosayn. The wound which was bleeding profusely was attended to. His blood drenched lips parted into thanks giving prayers and he said:

Lord! I thank Thee for rewarding me with martyrdom; how kind are Thee and how Gracious. May Thy Mercy further lead me to the Realm of Thy Grace and Benevolence.

Abdr-Rahmaan was caught by Sasaa bn Soohan and was brought before Hazrat Ali. Hands of the murderer where tied behind his back. Hazrat saw that the ropes were cutting into the flesh of the murderer. He forgot the wound of his dead, the blow which was to end his life and to cut his career in its prime, he forgot that Abdr-Rahmaan was murderer, all that he saw was a human being subjected to inhuman torture. He ordered the Moslims to loosen the hands of Abdr-Rahmaan and to treat the man more humanly. The kindness touched the murderer and he started weeping. A smile played on those lips and in faint voice he said:

It is too late to repent now, you have done your deed. Was I a bad Imaam or a unkind ruler?

They carried him to his house and when he saw the bright day he addressed it:-

O day! you can bear testimony to the fact that during the life time of Ali you have never, not even once, dawned and found him sleeping.

He lived two days after this event and in that interval whenever he found time he delivered a few sermons (sermon No.i52 is one of them). In those sermons and with his dying breath he expressly ordered that no harshness should be used towards his murderer, who should be executed, if the heirs of Hazrat Ali so desire, with one blow, he should not be tortured before death, his dead body should not be mutilated, members of his family should not suffer on account of his crime and his property should not be confiscated. He designated his son Imaam Hasan (A.S.) as his Vicegerent.

Thus closed the last chapter of the history of a life which from beginning to its end was full with noble deeds, pious thoughts and sublime words, and every hour of which was a crowded hour of a glorious life.

Oelsner says:

Had Ali been allowed to reign in peace, his virtues, his firmness, and his ascendancy of character would have perpetuated the basic principles of a good government and its simple manners.

Osborn says:

The dagger of an assassin destroyed the hope of Islam. With him, perished the truest hearted and the best Moslim of whom the Mohammadi history has preserved the remembrance.

Justice Amir Ali says in "The Spirit of Islam:

Seven Centuries before, this wonderful man would have been apotheosised, and thirteen centuries later his genius and talents, his virtues and his valour, would have exerted the admiration of the civilised

world. Chivalrous, humane and forbearing to the verge of weakness, as a ruler he came before his time. He was almost no match by his uncompromising love of truth, his gentleness and his merciful nature to cope with Omayyads treachery and falsehood

Justice Amir Ali further says:

To quote the language of the modern French historian "But for his assassination the Moslim world might have witnessed the realisation of the prophet's teaching, in actual amalgamation of the first principles of true philosophy into positive action. The same passionate devotion to knowledge and learning which distinguished Mohammad (A.S.) breathed in in every word of Ali. With a liberality of mind - far beyond the age which he lived - was joined a sincere devotion of spirit and earnestness of faith. His sermons, his psalms, his litanies portray a devout uplooking towards the source of All Good, and an unbounded faith in humanity.

According to his will he was buried at Najaf a place about two miles from Koofa.

About Ali, his character, his wisdom, his teaching, his services to Islam, his love of mankind, his respect to duty, and adherence to piety, to truth and to justice, more than eight thousands books have already been written. They are in Arabic, Persian, Turkish, Ordo, English, Spanish, Italian, German, French, Gujrati, Hindi, Telegu and Tamil, a sincere homage to the sincerity of his faith in the greatness and nobility of character inherent in man and in the possibility of human-beings developing these traits by good thoughts and good deeds.

Hazrat Ali (A.S.) as a ruler and statesman

Point

Before Hazrat Ali took charge of the state the condition of the country was in a hopeless turmoil. All the most important people and the companions of the Holy prophet (A.S.) had lost sympathy with the government and were openly hostile to it. Rank, favouritism and short-sighted greed of Marwaan and his clan were responsible for this chaos. People were embolden to rise in arms against the mismanaged and malevolent rule. Their uprising had succeeded. They had lost every respect of the authority, and had no desire to see the ruling junta back into power again. On the other hand the members of the overthrown regime had sinister designs to gain back the control which had benefited them for so long, while some influential persons were hoping to gain caliphate for themselves.

For three days after the murder of the caliph there was anarchy in the capital and on the fifth day Hazrat Ali was unanimously elected. He neither claimed nor contested for the temporal kingdom. It was forced upon him. But when he accepted it he openly declared his policy in his very first speech. And that was

to the effect that they had elected him as their temporal ruler and so he would remain as long as they kept on obeying him. But he had grave doubts about the sincerity of their desire, therefore, he had originally twice refused to accept their request to act as their ruler; but their hopeless plight and their repeated solicitations moved him to assent to their entreaties; yet he was under no obligation to them for their election, on the contrary he had done them a service by agreeing to rule over them. He knew fully well the reasons of their persistent supplications for his rulership, they had been very badly treated by the malevolent, cruel and oppressive regime, the ruling class had insulted them and had always refused to listen to their grievances and to come to their relief. The masses had been kept under complete ignorance of the true teaching of Islam and were made to feel that such ignorance was the best thing for them, they had been made to concentrate on worldly benefits at the cost of religion and piety, the result was a rule of brutal force of which they were tired and wanted the kind of benign government which had been introduced by the Holy prophet (A.S.). That desire had made them look for somebody who could reintroduce that type of government; and they realised that he was the man in whom the Holy prophet (A.S.) had confided and entrusted more than in anybody else, and that he had been the Trustee to everyone of Holy prophet (A.S.) secrets, therefore they unanimously elected him as their ruler.

But they had not realised the responsibilities and obligations under which they had brought themselves by making him their Amir (ruler). He knew their weaknesses and also knew that they would lose their confidence in him when they would find that he attached more importance to general welfare than to personal good, when he would make them follow the path laid down by the Holy prophet (A.S.), when with the introduction of equality and equity he would make them accept the principles of brotherhood of man and general amity towards their fellow-beings, and when he would try to lead them toward selfless discharge of duties as laid down by God and the Holy prophet(A.S.), and thus would make them a model subject of the kingdom of God, a model to be adopted by those who desire peace and prosperity under a benign rule. He was afraid that with introduction of such system of the government and the society they would revolt against him, they would clamour for personal benefits, and would crave for vicious pleasure, but which would be made impossible in his government. They did not realise that by allowing them cheap and simple pleasure, by granting them limited power and by keeping them in darkness of ignorance the rulers had actually turned them into automata to work for them, kind of slaves without vision, fore-sight and prospect of future life. He would try to make them follow the true path of religion of their own free will, to develop the habit of simple living and high thinking and to give up the desire of seeking undue favours and unjustifiable pleasures. That was the kind of men that God wanted them to be and the Holy prophet (A.S.) had tried to made them to. The task had not been easy then, the lapse of a quarter century had made it even more difficult, but he would try to achieve it. (al-Karrar of Mawlaana Reyaaz Ali).

Whatever shadow of hope was lurking in the minds of persons expecting wealth, prosperity and governorship disappeared by this very first speech of Hazrat Ali. They knew that they cannot expect unholy and ungodly concession from Ali bn

Abi-Talib. Their unreasonable claims on public wealth, their fiefs and their unjustifiable holdings of public property will not remain with them. The result was three rebellions against Ali bn-Abi-Talib and a restless period of rulership for about four year.

His Reforms

But Ali with the sincerity of purpose tried to do what he had promised, that is to raise the mental uplift of the masses: the first thing was the consolidation of the state. This he successfully carried out against very heavy odds. The second thing was to create a Central Bureau where he distributed the work of training the crude Arabs into educated and civilised being. To Abol-Aswad-Doali, he dictated basic principles and rules of grammar for the Arabic language with special instruction to concentrate on the syntax of that language. Abdr-Rahmaan Solaami was made to look after the art of reading the Quraan correctly. Komayl bn Ziyad was made responsible for the Mathematics, Engineering and Astronomy. Omar bn-Salaama for Arabic language and literature (prose). Abada bn Sameet for poetry and logic. Abdillah bn Abbas for principles of Administration and Rhetorics, and he himself for philosophy of religion, ethics, commentary of the Holy Quraan and the traditions of the Holy prophet (A.S.). But actually he was hub of the whole activity. Though every hour of his glorious life was crowded yet he found time to teach his assistants, what to say, when and how to say it, what to teach, and when and how to teach it. Long after his death every one of his above pupils proved a shining star in the sky of Moslim civilisation, they have been considered as Imams.

Introduction of New System of Government

Point

The next subject which engaged his immediate attention was the improvement of administration. To make due arrangements for security of the state from external attacks, to preserve law and order, to control corruption and bribery, to provide equality of opportunities and equal distribution of public wealth among his subjects, to appoint honest and pious officers, to chastise and remove from service dishonest ones, to maintain a powerful army, to avoid enrolment of mere mercenaries in it, to take care of trades and traders and treat non-Moslims with deserving leniency and respect, were apparently the items of his programme which he successfully carried out.

He divided the state services into:

Finance Department

2 Army

3 Central Secretariat,

4 Judiciary,

5 Provincial offices

Finance Department

The department of the Public Finance was divided into two section: Collection section and Distribution sections.

1 Collection Section was subdivided into three heads and only three kinds of taxes were allowed to be collected by Hazrat Ali:-

1 Land Revenue: It was usually collected in coins of silver and gold or in bullion. Officers to collect this revenue were sometimes appointed by the centre, but Hazrat had also authorised the governors to appoint such officers themselves.

2 Zakat (poor rate) and Sadaqaat (poor fund); it was usually collected in kind or in live-stock. Officers to collect this revenue were always appointed directly by Hazrat and he took great care to appoint honest and pious persons on these posts and to keep a sharp look out on their activities and behaviour.

3 Jizya: a tax from non-Moslims in lieu of Zakat etc. and in return for the security and amenities provided to them. Collection of no other kind of tax, from non Moslims, was allowed by him.

Land survey was carried on by him wherever necessary. Every tax-payer had the right to appeal and an appellate jurisdiction was brought into force. Officers for this court of appeal were directly appointed by Hazrat.

He was the first man to introduce the Budgetary system for collection of Revenues and for its Expenditure. Every province had to present its budget direct to him for approval. The incomes were divided into two heads; provincial and central. Zakat and Sadaqaat were items of the Central Revenues, Land Revenue and Jizya were Provincial Incomes.

The schedule of rate for Land Revenue was fixed by him as under (in Dirhams per Jareeb=2268 3/4 sq.yd.):

1 Most fertile land One and half

2 Fertile land One

3 Grade land Half

4 Vine yards, Orchards and date-palm groves 10

Sadaqaat and Zakat were the taxes which only Moslims had to pay. It was a tax levied on personal income, landed property, hoarded bullion and currency and on live- stock, its rate was that which was fixed by tenets of the Moslim Law.

Jizya was a personal tax, collected per head of a person irrespective of his income or property. But such persons were divided into classes. It was an annual tax. The division of classes was as under (in Dirhams per head):

1 Very rich and land-lords 48

2 Middle class people 42

3 Businessmen 40

4 General public 12

There were positive orders that no Jizya was to be collected from beggars, and persons falling in following categories:

1 Those who were above 50 years

2 Those who were below 20 years

3 All women-folks

4 All paralysed persons

5 All disabled persons

6 All blind persons

7 All mad persons

Income from the source of Zakat and Sadaqaat was reserved for the following heads:

1 Administration of the Departments of Collection and Distribution.

2 Grants, Donations and aids to poor, have-nots, orphans, aged widows and disabled persons.

3 Honorarium to volunteers who fought for the state

4 Pensions to widows and orphans of soldiers and officers of the army

5 To acquire and to set free slaves from the bondage of slavery.

6 Reparation of government loans

7 To help Hajis whenever and wherever they were found stranded.

Items 3 to 6 were for the first time introduced by Hazrat Ali and so far as 6 was concerned previously no king ever thought his kingdom to be morally obliged to pay back a loan taken from somebody.

Hazrat Ali was the first man who declared that a ruler's share of income from the state was equal to that of any commoner.

Income from Jizya was car-marked for the following items of expenditure:-

1 Maintenance of army.

2 Construction and maintenance of Forts

3 Construction and maintenance of Roads and Bridges

4 Well sinking

5 Construction of Rest houses

Land Revenue was the provincial income to be spent on maintenance of courts, offices, and other necessary items as per orders of the Centre.

Before I bring to an end the narration of his system of revenue collection I must mention a remark passed by him in this respect to one of his governors. He said:

So far as collection of land revenue is concerned you must always keep in view the welfare of the tax-payer, which is of primary importance than the taxes themselves, and as actual taxable capacity of people rests on fertility of land therefore more attention should be paid to fertility of land and prosperity of the subjects than to the collection of revenues.

Distribution of Public wealth was a subject on which Hazrat Ali spent much time and thought and which in return caused him to lose many adherents and followers.

The first reform that Hazrat Ali (A.S.) introduced was to reorganise the Treasury and the Accounts department. Dishonest officers were removed from the service. A system of accounting was introduced. Othmaan bn Haneefa was appointed as the Chief Treasury Officer. The principle of equal distribution of public money was introduced. The system of weekly distribution was for the first time adopted. Every Thursday was the distribution day or pay day so that Moslims could spend their National Holiday of Friday happily. Every Thursday accounts were closed and every Saturday started with fresh books of accounts.

Impartiality and equity were the key-notes of his policy of distribution of wealth. At the Centre (Koofa) he often supervised the distribution himself and after the work was over and accounts cleared he would say prayers in the Treasury and thank his Lord that he had performed his duty faithfully.

Imaam Shoobi says in Kitaab al-Ghaaraat:

As a young boy, once he passed the Treasury at the time when Hazrat Ali was supervising the distribution, he saw Negro-slaves standing in line with the Arab Shaykhs and getting equal shares, and within a short time the heaps of silver and gold coins disappeared, the Treasury was cleared, Hazrat Ali said the prayers and left the office empty handed. That day he had given his share to an old woman who complained that her share was not sufficing her.

Once one of his favourite and trusty companion, Othmaan bn Haneefa, told him that by introduction of the principle of Equal Distribution of wealth and bringing important persons down to the level of commoners, by raising the status of Negroes, and Persian to that of Arabs, by allotting shares to slaves equal to their masters, by depriving the rich persons of their jagirs and by stopping special grants apportioned to them according to their status, he had done more harm to himself and his cause than good. Continuing he said:

Look my Lord, these are the reasons why influential and rich Arabs are deserting you and are gathering around Moaawiya. Of what use these poor persons, disabled people, aged widows and Negro slaves are to you. How can they help and serve you?

He replied:

I cannot allow rich and influential persons to exploit the society of this Moslim state and to run an inequitable and unjust system of distribution of wealth and opportunities. I cannot for a moment tolerate this. This is public wealth, it comes from the masses it must go back to them. The rich and powerful persons have not created any wealth, they have merely sucked it from the masses and after paying the taxes, etc., what is left to them is many times more than what they pay to the state and they are welcome to retain it. Had all this been private property I would have gladly distributed it in the same manner. So far as their desertion

is concerned I am glad they have deserted me. So far as the usefulness or services of these disabled persons and have-nots is concerned, remember that I am not helping them to secure their services, I fully well know they are unable to serve me. I help them because they cannot help themselves and they are as much human-beings as you and I. May God help me to do my duty as He wishes me to do. (Kitaab al-Gharaa).

Army

Hazrat Ali was a born soldier and had started his Military career at the age of fourteen, when he acted as a bodyguard to the Holy prophet (A.S.). Thence onward he was the only Military talent on whom the Holy prophet (A.S.) would rely and all arrangements for organisation of defences and maintenance of an army of volunteers or soldiers were totally entrusted to him by the Holy prophet (A.S.). It was his ability and valour which brought such success to Islam in its early stage against such enormous odds. Even Hazrat Omar was taking his advice on Military problems (as-Siraaj al-Mobeen, al-Mortaza and Kitaab al-Ghaaraat).

Time had not dimmed his valour or his ability to organise such an important section of the state. At the age of sixty in the battle-fields of Jamal, Siffeen and Nahrawan, he was as brave soldier, as good leader and as keen Marshal as he was in the prime of his life, in the battlefields of Badr, Ohod, Khandaq, Khaybar and Honayn.

During his short period of rulership of about four years he organised this department very carefully.

The first liability on the state exchequer was the army department. Every governor of the province besides being chief finance officer of the province was the commander of the army placed under him. When officers could not be found to look after the military as well as civil administration then the functions were divided.

Hazrat Ali did not tolerate mere mercenaries but did not let services of volunteers go unpaid. He hated murder and blood-shed and desired his soldiers to be soldiers in the service of God and religion. His strict orders to the army were:

1 Always keep fear of God in your mind, remember that you cannot afford to do without His Grace.

2 Remember that Islam is a mission of peace and love.

3 Keep the Holy prophet (A.S.) before you as a model of bravery, valour and piety.

4 Do not kill anybody unless in self-defence.

5 Take care of your mounts and your arms, they are your best guards.

6 Work hard while you are at it and then devote sometime to rest and relaxation.

7 Rest and relaxation are as much necessary for you as hard work.

8 Do not let one overstep the time limit of the other.

9 Do not pursue those who run away from an encounter and do not kill fleeing persons.

10 Do not kill those who beg for life and mercy.

11 Do not kill civilians.

12 Do not outrage modesty of women. Do not harm old people and children. Do not accept any gifts from the civil population of any place.

13 Do not billet your soldiers or officers in the houses of civilians.

14 Do not forget to say your daily prayer. Fear God.

15 Remember that death will inevitably come to every one of you sometime or other, even if you are thousand of miles away from a battle-field; therefore be always ready to face death.

He did not appreciate heavily armed and clad soldiers. He liked lighter swords, lighter bows and arrow, lighter coat of arms and lighter chain of armours. He preferred to have an agile and a mobile army. I wish I had space at my disposal to translate parts from the books: al-Gaaraat, as-Siraaj al-Mobeen, al-Mortaza and Kitaab Siffeen (as quoted by bn abil Hadeed). They have discussed and narrated at some length his system of reorganising the army, his principles of strategy and his tactics of war: how he divided the army into six units, beginning from van guard (Moqadamat al-Jaysh) and ending it at the rear guards (Radah and Saqqah); how he arranged to cover every possibility of a retreat with the help of these units; how he subdivided the cavalry into horse and camel units; and infantry into archers, swordsmen and "Mataeen" (soldiers armed with short lances which they threw with precision, skill and force); how he made the vanguard responsible for scouting, pioneering and performing duties of sapper and Miners; how he used to arrange the army in a battle-field; how he never suffered a defeat in his life; how bold he was; how he used to fight without protecting his body with armour or shield; how he never delivered more than one blow (mostly his one blow was sufficient to kill his opponent, if not he would give the opponent chance to get up and run away) and how nobody ever dared stand before him for his second blow. To him war was a pious duty to be performed only for the purpose of defence. He often declared "A Moslim's life is a battle-field, where he is seldom required to defend his self or his cause and country at the point of sword, which is Jihaad Asghar (Holy war on a minor scale), however formidable be the forces he is to face, while in every day of his life he is to fight against evil desires, vicious cravings and inordinate wishes, which is Jihaad al-Akbar (A holy war on a major scale), take care and do not suffer a defeat in this battle; remember it is life long struggle; a success here will be honoured with martyrdom, even if one dies in his bed surrounded by his relatives.

Judicature

The principle of keeping independent of, and over and above the executive, administrative and military sections of the state was the main factor of the reforms introduced by him. He was very particular about this. So much so that

historians narrate that he appeared before his Chief Justice (Qazi Sharaia) as a complainant and the Chief Justice wanted to give him a place of honour in the court and to treat him like a king or caliph. He reproached the judge for such a behaviour, saying that he was there as a plaintiff and not as a king or a caliph, and then he cheerfully accepted the decision of the court against him. The effect of upholding the prestige of the court of justice, and his adherence to the principles of equality and equity were so impressive that the person, against whom he had filed the case and had lost it, ran after him kissed the hem of his garment and said:

My Lord, teach me Islam, I am a Christian and I want to be converted.

-Why? Did any body forced you to do that?

-No My Lord, But your behaviour of treating even a non-Moslim subject as your equal, the prestige you have granted to justice and fair play and your abstention from use of power and authority made me feel that Islam is a great religion. You are a ruler and a caliph, you could have easily ordered me to be killed and my property looted, and nobody dared ask reasons of your actions, but you took the case against ine to the court and cheerfully accepted the decision against you; have never heard of such a ruler before you. What is more the thing that you claimed as yours is actually yours and not mine, but I know the persons who could provide proof of this are out of Koofa, therefore, I boldly said that it was mine and not yours. That was a lie, and now I am ashamed to feel that I lied against such an honourable person. You have heard me. Will you not allow me to enter the fold of Islam?

-Are you of your free-will entering our fold?

-Yes. Under your regime I have nothing to lose by remaining in my religion and no worldly benefit to gain by embracing Islam and by confessing my guilt and sin.

The code which he laid down for selection and enrolment of judges shows he took care of even minute requirements of the post and position, it says:-

1 Only such persons should be selected who are well versed in Moslim Law and know enough of the Holy Book and traditions of the Holy prophet (A.S.) to decide according to the principles laid down therein, besides they must have knowledge of personal Laws of other religions followed in their provinces.

2 They must be men of some standing and status.

3 They must not lose temper or patience and treat litigants harshly and insultingly. The litigants must feel that their interests are well guarded and well looked after, and the doors of justice are always open for them.

4 If they feel that they have made a mistake they should not obstinately stick to it, but try to undo the injustice done by them.

5 They should be able to probe deeply before them and to reach the truth.

6 They must be able to reach decisions quickly and must not unnecessarily prolong a case.

7 They must not accept recommendations and must not be influenced.

8 Their salaries should be so fixed that they are not tempted by bribes and gifts.

9 In audiences and levees of the governors they should be given seats of honour.

10 Greedy and avarious persons, and those who are open to flattery and cajolery should also be avoided.

11 The door of appeal to the public should not be closed. The caliph should always hear appeals against the decisions of the courts and should decide as per orders of God and the Holy prophet (A.S.).

Central and Provincial Secretariat and Subordinate Offices

Hazrat has laid down a code for the officers of the State which covers every aspect of their duties and obligations. It is embodied in the form of a letter (Letter No.53, Nahjol-Balaagha) written to one of his governors. Abdl-Maseeh Antaaki, the famous Christian Jurist, poet and Philosopher of Beirut, who died in the beginning of the 20th Century says:

It is by far a superior and better code than the ones handed down by Mosses and Hamoraabi. It explains what a humane administration should be like and how it is to be carried on and it justifies the claims of Moslims that Islam wants to introduce a Godly administration of the people, by the people and for the people and it decrees that a ruler should not rule to please himself but to bring happiness to the ruled, no religion before Islam tried to achieve this end. Ali must be congratulated for having introduced these principles in his government and for having written them down for posterity.

I quote here just a few points to illustrate what Abdi-Maseeh meant by saying that it was a better code than the codes handed down by Mosses or Hamoraabi.

1 You must create in your mind kindness and love for your subjects. Do not behave with them as if you are voracious and ravenous beast and your success lies in tearing them up and devouring them.

2 Moslims and Non-Moslims should be treated alike. Moslims are your brothers and Non-Moslims are human beings just like you.

3 Do not feel ashamed to forgive. Do not hurry over punishments. Do not quickly lose your temper over mistakes and failures of those over whom you rule. Anger and desire of vengeance are not going to be of much use to you in your administration.

4 Do not allow favouritism and nepotism force you to violate your duties to God and to man, and drive you towards tyranny and oppression.

5 While selecting officers take care that you do not select such people who have served tyrannous and oppressive rulers and have been responsible for atrocities and savage cruelties committed by the state.

6 Select honest and kind persons and from amongst them prefer those who speak out bitter truth to you unreservedly without fear or favour.

7 Appointments in the first place must be on probation.

8 Keep your officers well paid so that they may not be tempted to corruption or misappropriation.

9 Appoint confidential officers to secretly watch the activities of your officers and staff and report to you about their behaviours.

10 Your secretaries should be cream of your civil, judicial or military service. Choose the best amongst them irrespective of age or period of service.

11 All letters or applications should be dealt with by the officers and replies or orders about them should be drafted by them only, no subordinate must be allowed to work as the eyes and minds of these officers.

12 Take your subjects into your confidence and make them feel that you are their well-wisher and friend.

13 Never break a promise or go against the terms of a treaty. It is a sin against God.

14 You must take care of your traders but should never allow them to resort to hoarding, black-marketing and profiteering.

15 Help handicraft, it reduces poverty and raises the standard of life. 16 Agriculturists are assets to the state and should be protected as an asset.

17 Remember that your sacred duty is to look after the poor, disabled and orphans. Let not your officers humiliate them, ill-treat them or oppress them. Help them, protect them and let them approach you whenever they are in need of your help.

18 Avoid blood-shed, do not kill anybody unless he deserves to be killed according to the canons of islam.

Hazrat Ali (A.S.) and the Philosophy of Religions

A man enters a garden laid out into beautiful flower-beds, artistically and aesthetically arranged. Flowers in each bed have been grown by persons who know the art and science of it. The beauty of their colours and the delicacy of their forms and shade are pleasing to the eyes, and their fragrance enchants the minds. He knows that he has not the knowledge and capability to cultivate and grow flowers like that and the public have no time to go through the garden and enjoy the sights and fragrance of these beds at leisure. He picks up a few flowers from each of these beds and arranges them in a bouquet as a humble homage to the grandness and beauty of the garden.

With this view in my mind's eyes I took up to write these chapters. I have drawn freely from the following books: al-Mortaza, al-Karrar, as-Siraaj al-Mobeen. Tazeedol-Mateen, Nofs Rasool, The Spirit of the Islam, The Islam under Arabs, The preaching of Islam, Khasaais Nisaaee, Ihtejaaj Tabrasi, Behaar al-Anwaar, al-Manaaqib, Sharh bn Maytham, Sharh Mirza Fat-hollah, Sharh bn abil-Hadeed and Irshaad.

I am sure the selection is not the best, but it is the best that I can do and I am sure it will provoke minds superior to mine for better efforts.

In this last chapter I try to discuss the teachings of Hazrat in the field of philosophy of religion.

With Hazrat Ali and the Imams of his descent religion was a vital and positive force of life. Their philosophy never sinks to that war of words without life and without earnestness which is main feature of the schools under Ptolemies or the vicious circles created by philosophers of the West and the East. Their ardent love of knowledge, their devotion in evolution of human mind, their sincere faith in God, and in His Mercy, Love and Kindness, and their looking upwards for above the literalness of common interpretation of the law, show the spirituality and expansiveness of their philosophy of religion, Hazrat Imaam Jafar as-Saadiq (A.S.) defines knowledge "Enlightenment of heart is its essence, Truth is its principal object, Inspiration is its guide, Reason is its acceptor, God is its Inspirer, and the words of man are its utterers. To them evolution of mind was the essence of life and religion was the essence of the evolution of mind.

How correctly Hazrat Ali taught us that a man without mind is not a man, and a mind without religion is worst than the instinct of a beast, more harmful, more dangerous and more carnivorous. Devotion without understanding will not bring Blessing of God, it is useless.

He attaches so much value to mind and its correct ways of grasping truth that he says:

Your first leader and guide is your mind.

At another place he says:

Nothing is more useful to man than his intelligence, or there is nothing wealthier than wisdom, or there is no greater bounty of the Lord than the intellect granted to you, or you can dispense with everything but your mind and intelligence, or there is no better guide towards truth than wisdom, or one hour of deep and sober meditation is better than a life of prayers without understanding, or a wise man thinks first and speaks or acts afterwards.

Next to intelligence and wisdom he taught us to attach importance to sincerity of purpose in life. Once explaining a certain verse to Abdillah bn Abbas, he said:

bn- Abbas! if you sincerely and intelligently go in search of truth or religion and if you wander out of the right path even then there is a reward for you.

There is sermon in Nahjol-Balaagha in which he says:

Do not kill Kharijites after me because to go in search of truth and to lose the true path is better than to spend the entire span of ones life in pursuit of vicious pleasure and wickedness.

The natural and logical sequence of the above two attributes is to take count of yourself, your knowledge, your thoughts, your intentions, your desires and your deeds. He therefore advises us "To weight your own souls before the time of weighing of your actions arrives. Take count with yourself before you are called upon to account for your conduct in this existence.

To obtain favourable results of such weighing and taking count of oneself one must have done good deeds. And so far as actions and reactions are concerned he wants us to understand that human conduct is not fortious, one act is the result of another, life, destiny and character mean connected series of incidents, events and actions which are related to each other, as cause and effect by an Ordained Law. Therefore, apply yourself to good and pure actions, adhere to truth, follow the true path to salvation, before death makes you leave this abode. If you do not warn yourself and do not guide yourself none other can direct you. The Lord has pointed out to you the path of salvation and has warned you of the temptation of this world. Abstain from foulness though it may be fair-seeming to your sight. Avoid evil however pleasant, for you know not how far it takes you away from Him.

His discourses in Nahjol-Balaagha about noble deeds are supreme reading. His warnings against sinful life are very persuasive teachings. He says:

O Ye servants of the Lord! fulfil the duties that are imposed on you for in their neglect there is abasement, your good work alone will render easy the road to death and to the Heaven. Remember each sin increases the debt and makes the chain heavier. The message of mercy has come,

the path of truth (Haq) is clear; obey the command that has been laid on you; live in purity and work with nobility of purpose and ask God to help you in your endeavours and to forgive your past transgressions. Cultivate humility and forbearance, comfort yourself with sincere truth.

Next to sincere faith in the unity of God and the apostlehood of the Holy prophet (A.S.), he lays great stress on piety. He wants us to realise that piety is not a juicy morsel to be swallowed easily nor it is a dip in river to clean all dirt and filth from the body. Piety means actions and those actions in beginning may be sour, harsh, and painful to perform. Piety means to free oneself from vicious desires and wicked deeds. This freedom cannot be obtained but by constant efforts and endeavours. Such efforts are a continuous struggle and long drawn war against vicious cravings of mind. No body can be free from vices and sins unless he develops the capacity to abhor and hate them. When once this capacity develops then to adopt a pious and sober life because a habit, a second nature. Few things are forbidden to you and so many things are allowed that no one is barred from normal relaxations, ease and comfort and from sober and harmless pleasures and pursuits.

With him asceticism was a sin against self. History cites many instances where he admonished the persons who bad given up their homes and families, had severed every connection with society, had taken to a mosque, and had been praying, fasting and reciting the Holy Book morning, noon and night. He sent them back to their homes and told them that their duties lie among their fellow beings, and what they had taken to is not piety but fanatic asceticism which is not allowed in Islam. He strongly reprobated observance of asceticism and condemned the abandonment of the affairs of this life in fanatic pursuits of rituals. He says:

He who acts with piety gives rest to his soul; he who takes warning understands the truth and he who understands it attains the perfect knowledge.

His teachings do not convey any impression of predestination; on the contrary they portray a soul animated with living faith in God and yet full of trust in human development founded on individual exertion springing from human volition. Somebody one day, asked him the meaning Qaza and Qader. He replied:

Qaza means obedience to commandments of God and avoidance of sin and Qader means the ability to live a pious and Holy life, and to do that which brings one nearer to God and to shun that which throws him away from His Perfection. Say not that man is compelled, for that attribution is tyranny to God, nor say that man has absolute discretion to decide what is right and what is wrong, we are furthered by His Help and Grace in our endeavours, to act righteously and we transgress because of our neglect of His Commands.

Explaining the verse "There is no power nor help but from God" he said:

It means that I am not afraid of God's Anger, but I am afraid of His Purity; nor have I power to observe His Commandments, but my strength is in His assistance. God has placed us on earth to try each according to his endowments.

Explaining the verse "We will try you to see who are strivers (after truth and purity) and who are forbearing and patient, and we will test your actions and we will help you by degrees to attain what you know not!" he says:

These verses prove the liberty of human volition.

Explaining the verse "God directs him whom He Chooses, and leads him astray whom He Chooses" he says:

This does not mean that He compels men to evil or good deeds, or that He either gives direction or refuses it according to His caprice, for this would do away all responsibility for human action; on the contrary it means that God points out the road to truth, and lets men choose as they will.

In a sermon in Nahjol-Balaagha he says:

The theory of compulsion, predestination or predetermination of fate is a satanic insinuation and a doctrine of faith amongst enemies of God. On the contrary God hath ordained man to obey His Commands and hath given him freedom of will and action, he is at full liberty to obey His Commands or to disobey. There is no compulsion in accepting the religions preached by His apostles and no compulsion to obey His Commands. Even His Commands (like daily prayers, fasting, Zakat etc.) are not hard, harsh and unbearable and every leniency and case on account of age and health is granted to man.

The freedom of human will, based on the doctrine that man would be judged by the use he had made of his reason, was inculcated in the teachings of the Holy prophet (A.S.), along with an earnest belief in the Supreme Power ruling the universe. Hazrat Ali gave this idea a more definite form and it grew into a philosophy. In reply to a question he says:

Perhaps you consider predestination to be necessary and the particular decree to be irreversible; if it were so then would reward and punishment be vain, and the promise and the threat would be of no account; and surely blame would not have come from God for the sinner nor praise for the righteous, nor would the righteous be more worthy of the reward of his good deeds, nor the wicked be more deserving of the punishment of his sin than the righteous. God hath ordained the giving of choice to man and the putting of them in fear and He hath not laid duties upon men by force nor sent his prophets as farce;

When asked "What is predestination and particular decree which drove us. He answered:

The command of God, and therein His purpose. Then he repeated the verse "The Lord hath ordained (predestined) that you worship none but Him and kindness to your parents.

Mortality of life is another point which Hazrat Ali wanted men to realise fully, sincerely and rationally. He wants us to understand that death is a biological incident of all forms of life and it is unavoidable, inevitable and sudden. No body knows when and how he is going to cross his barrier. Therefore it is foolish to imagine that it can be avoided, sinful self deception to forget it, and idiotically timid to be afraid of it. He says:

I am as fond of death as a baby is fond of his mother's breast.

The natural sequence of the mortality of life is that everything connected with it and with this world is mundane, has no lasting value. Therefore, why concentrate on pleasure and take to vicious ways to acquire them, why not try to improve your lot in the hereafter.

Hazrat Ali's teachings are gospel of work. He wants man to work, and to work honestly, sincerely and diligently. To work for the reward reserved in the Heaven. He says:

Work, work, and do good work while you still have life, health and opportunities. God ordains you to work while there is still time of work. Be thankful for the time and opportunities allotted to you and work for the good of mankind and for your own good. A life without work is a life without worth. A mind without sober thoughts and a life without programme of honest work is the most fertile soil for seeds of wickedness and vice. Work with nobility of purpose is one of the forms of prayers. His advice to his son was "exert yourself to earn an honest living. Worst form of folly is waste of opportunities. Opportunities do not repeat themselves make use of each one of them when it presents itself, but let piety guide you in all of your actions.

Thus guiding us to the problems of man in respect of self he leads us towards the solution of problem pertaining to man versus man. In a letter to Imaam Hasan (A.S.). he says:

My dear son, so far as your behaviour with other human-beings is concerned let yourself act as scales to help you judge its goodness or wickedness.

Do unto others as you wish others to do unto you. Whatever you dislike to happen to you spare others from such happenings.

At another place he advises:

Do not make yourself slave of anybody. God has created you a free man.

Do not sell away this freedom in return for anything. There is no real value or benefit that you derive by selling your honour, conscience and self respect.

Do not run after him who tries to avoid you. Remember that to oppress a weak or helpless person is the worst form of tyranny.

Do good to your brother when he is bent upon doing harm to you. Befriend him when he ignores you. Be generous to him if he is miserly to you. Be kind to him if he is harsh and cruel to you. But be very careful that you do not behave thus with undeserving, mean and wicked persons.

Hazrat Ali had a very soft corner in his noble heart for poor, disabled, aged and orphans. To Maalik he says:

I want to caution you about the poor. Fear God about your attitude towards them. Let it be remembered that their welfare is the first charge on a state and on well-to-do people.

So far as the question of man and God is concerned Hazrat Ali teaches us to believe in a God Who has created us, Who loves us, nourishes us, help us and is our well-wisher. He should be loved, adored and venerated.

Through many of his prayers Hazrat Ali has implanted in the minds of those who have faith in God the highest devotional spirit. He teaches us to love and adore him and to think of Him as "The Lord, the Adorable, the Eternal, the Ever Existing, the Cherisher, the True Sovereign, Whose Mercy and Grace overshadows the universe. Who is the Master, the Loving and Forgiving, Who bestows power and might on whom He pleases. None can lower him whom He exalted. Whose beneficence is all persuading. Whose Forgiveness and Mercy is all embracing. Who is the Helper of the afflicted, the Reliever of all distressed, the Consoler of the broken hearts. Who is present everywhere to help His Creatures. Who fulfils all needs, bestows all blessings. Who is friend of poor and bereaved. At another place he beseeches the Lord thus "Thou art my Fortress; a Castle for all who seek Thy Protection and Help. The Helper of pure and true the Refuge of the weak. The Helper of those who seek Thy help. Thank be to Thee O Lord, Whose Mercy extends to every sinner and who provides for even those who deny Him

This is how he wants us to have faith in God, a Creator, a Nourisher, a Helper, a Refuge, a Protection. One who loves you and One to be loved, adored, venerated and worshipped.

The other aspect of his teaching is that he has clearly and emphatically condemned all anthropomorphic (to attribute human forms, qualities or

personally to God) and anthropopathic (ascription of human passion and affections to God) conceptions of deity. He says:

God is not like any object that the human mind can conceive. No attribute can be ascribed to Him which bore the least resemblance to any quality of which human-being have perception from their knowledge of material objects. The perfection of piety consists in knowing God; the perfection of knowledge is the affirmation of His Verity; and the perfection of verity is the acknowledgement of His Unity in all sincerity; and the perfection of sincerity is to deny all attributes to the Deity. He, who refers an attribute to God believes the attributes to be God, and he who so believes an attribute to be God, regards God as two or part of one. He who asks where God is assimilates him with some object. God is the Creator, not because He Himself is created. God is Existent not because he was non-existent. He is with every object, not from resemblance or nearness. He is outside everything not from separation or indifference towards His creatures. He works and creates not in the meaning of motions or actions. He sees and hears but not with help of bodily organs or outside agencies. He was seeing when there was nothing created to see. He has no relation to matter, time and space, God is Omniscient because knowledge is His Essence, Loving because love is His Essence, Mighty because Power is His Essence, Forgiveness because Forgiveness is His Essence, and not because these are attributes apart from His Essence.

At another place he says:

O my Lord! Thou art the Creator, I am the created; Thou art the Sovereign, I am only Thy servant; I am the beseecher, Thou, my Lord art the Refuge. Thou art the Forgiver, I am the sinner, Thou my Lord, art the Merciful, All knowing, All loving, I am groping in the dark; I seek Thy knowledge and Love. Bestow my Lord all Thy Knowledge, Love and Mercy and let me approach Thee, my Lord. Thou Livest in every heart and every soul. Thy Knowledge is ingrained in every mind.

The Compiler and Some Commentators

Point

The last compiler of the Sermons, Letters, Orders and Sayings of Hazrat Ali was Sayyid Razi. His was the compilation which came down to us in its entire form through ten centuries. He named this compilation as Nahjol-Balaagha.

His name was Abol-Hasan Sayyid Mohammad Razi. Razi was his nickname (Laqab). He was born in Baghdad (during the year 359 A.H.) in a family famous all over the country for their connections whit the state, for their patronage of art and literature, and for their interest in history, philosophy and religion, it was a time when Baghdad was vying with Cairo and Cordoba for superiority over arts, science, philosophy and languages.

His father Abo-Ahmad Sayyid Hosayn was appointed five times as Naqeeb or chief of the members of the Family of Hazrat Ali (A.S.). His family was held in great regards by Abbasites caliphs.

His father was descendant of Hazrat Imaam Moosa al-Kaazim (A.S.) being the great grandson of the Imaam. His mother was the great grand daughter of Hazrat Imaam Zayn al-Aabideen (A.S.). She was a woman famous for her piety and her literary talents.

His elder brother Sayyid Mortaza was great theologian and poet. Sayyid Mortaza's work (poems) are still being published in Cairo and Beirut and form part of the course of Arabic literature in the universities of those two cities. Sayyid Mortaza has a great place among the Shiaa Theologians and is nick-named Alamol-Hodaa (standard or way mark of the true path of religion).

His mother took keen interest in educating her two sons, Sayyid Mortaza and Sayyid Razi. She personally took them both to the Shiaa Theologian and Mojtahid, Abo-Abdillah Shaykh Mofeed and requested him to educate these children under his personal supervision and care.

Sayyid Razi under instructions of Shaykh Mofeed, received early education in Arabic grammar, literature and lexicology from Hasan bn Abdillah Sayrafi. There at the early stage of ten he was considered as a finished product of that institution and a good poet. Thence he joined educational institutions of Abi-Ishaaq-Ahmad bn Mohammad-Tabari, Ali bn Esaa Robaii, Othmaan bn Jinni and Abo-Baker Mohammad bn Moosa Khawaarizmi, and with them he studied the Holy Book, the Traditions, Theology, History of Religions, Philosophy and Literature. From early childhood his keen desire of acquiring knowledge and concentrating on studies was noted and appreciated by every one of those great scholars under whom he received his training. As a matter of fact he was considered as a prodigy by many of them.

At the age of twenty his merit was recognised and respected by all of them and even Shaykh Mofeed regarded this young man as his equal.

He died young at the age of forty-five or forty-seven years, but during this short period he had written many books, his commentary of the Holy Quraan is considered by the historian bn-Khalkan as peerless, and his explanation of the traditions of the Holy prophet (A.S.) is still respected as a great source of meaning of the words used by the Holy Apostle of God.

At the age of 21 he was elected in place of his father as Naqeeb of the Family of Abo-Talib and was appointed by the state as Ameer of Pilgrimage to Mecca.

He was a man of strong character, free will and independent views. During his time the Abbasites caliphate of Baghdad was on war with the Fatemite caliphate of Egypt, and had persuaded Sunni and Shiaa men of importance to sign a Mahzar (public attestation) depicting Non-Moslims tendencies and activities of the Fatemite caliphs. Even the elder brother of Sayyid Razi and his father were forced to sign it, but Sayyid Razi point blank refused to sign such a decree. This brought him under the bad-books of the government, but he cheerfully accepted the loos of political privilege and status. Four times during his life he refused to accept financial aid from the government.

In his early age he had come across sayings, sermons and letters of Hazrat Ali. He had found them scattered in various books of philosophy, religion, history, biography, literature and commentaries of the Holy Quraan and the Traditions of the Holy prophet (A.S.). He had also found that the collections of Hazrat Ali's work as carried on by great scholars of the first four centuries, on account of the unsettled political condition of the centres of learning in the peninsula, were lost. He therefore decided to re-collect them once again. The desire became a passion with him. He toured all over the peninsula to collect these sermons, sayings and letters, gathered all the various books containing them and classified them into sermons, letters and sayings. The letters also included orders of Hazrat Ali to his officers and two of his wills. In fact, the classification was on the basis of what Hazrat Ali preached, what he wrote and what he said. Some biographists say that for years he devoted eighteen hours a day for this work. It was a labour of love for him. His health was failing yet he continued the work without abatement of intensity.

To him this compilation was a sacred duty and he carried it out with the devotion and diligence that it deserved. He was particularly and sincerely careful not to add and not to subtract a word from the tests which he found. So much so that if he found a sermon divided into many parts he did not join these pieces into a continuos whole but let them remain as two or three or four disjointed parts. Such system of compilation annoyed the later commentators of Nahjol-Balaagha, like bn abil Hadeed and bn-Maytham, and they have in a way complained about it. Sometimes he found the middle part of a sermon missing, he left the two remaining parts as two separate sermons.

As he was collecting from a pile of books and manuscripts on various subjects and he had come across those books at various periods of his work, naturally there could not be any chronological order in his collection. The sermons which are supposed to be delivered in Madeena or in the early period of Hazrat Ali's temporal rulership are found in the later part of the book and sermons on the events of Siffeen and Nahrawan in early part. Similarly the sermon which is considered as the last sermon of Hazrat Ali proceeds many discourses which by their test may rightly be considered to be delivered in Madeena during the periods of the first and second caliphate. At places we find that the Sayyid had copied the same sermon in different places as quoted by different authors. All these discrepancies jar upon the minds of the readers. But they stand as iron clad irrefutable proof of the honest and sincere desire of Sayyid Razi to present

the thing as he found it and not to interfere with it in any way however essential it might be.

Some historians and biographists are of the opinion that Sayyid Razi was helped in this work by his elder brother Sayyid Mortaza. But had this been a fact the noble minded Sayyid would have willingly mentioned it in his preface, because he has tried to mention all the sources from which he found these sermons etc.

Sayyid Razi died in the month of Moharram 404 A.H. at the age of 45 years. Some biographists are of the opinion that the year of his death was 406 A.H., his age at the time of death was 47 years. His elder brother Sayyid Mortaza and his teacher Shaykh Mofeed were so grievously stricken that they could not lead the funeral service of that great man and the service was led by the Prime Minister Abo-Ghaalib Fakhrol-Molk.

Sayyid Razi has left about 40 books as his memorial, some of them are great works, they consist of commentaries of the Holy Quraan on religion and philosophy, yet his masterpiece was the collection of the sermons, letters and sayings of Hazrat Ali.

As soon as the noble Sayyid compiled this book (Nahjol-Balaagha) his contemporaries started writing commentaries on it, and this work of commenting on the text and explanation of meanings of the words used by Hazrat Ali, and the historical events mentioned therein is continued till today. I am citing herein the names of some of the famous commentators of Nahjol-Balaagha.

Sunni Commentators

1 Imaam Ahmad bn Mohammad-al-Wayri (about 470 A.H.)

2 Abol-Hassan Ali bn abil-Qaasim al-Bayhaqi (S65 A.H.) His commentary is quoted by Mojam al-Odabaa of Yaqoot Hamwi vol.13, p.225, printed in Egypt.

3 Imaam Fakhroddeen Razi (606 A.H.) His commentary is quoted by:

1 Akhbarol-Hokama of bn-Quftee p.192 printed in Egypt.

2 Oyoonol-Ambiaa of bn-Abi-Sabeea p.25, printed in Egypt.

4 Abdl-Hameed Hibatollah Mohammad bn- Mohammad bn-abil Hadeed-Motazili, (know as bn-abil Hadeed 655 A.H.). His commentary is a world famous classic covering 17 volumes, printed half-a-dozen times in Cairo, Beirut, Tehran and Isfahaan.

5 Shaykh Kamaloddeen Abdr-Rahmaan Shaybani (about 705 A.H.)

6 Allama Sadroddeen Taftazaani (797 A.H.)

7 Qazi of Baghdad Shaykh Qewamoddeen.

8 Allama Shaykh Mohammad Abdoo (1323 A.H.) His commentary has been printed very often and forms a part of the university course in Cairo and Beirut.

9 Ostaad (Professor) Mohammad Hassan an-Nayyer al-Morsaafi of Egypt. His commentary is printed in Darol-Kotob Press Cairo (Egypt).

10 Ostaad (Professor) Mohammad Moheeddeen Abdl-Hameed, Professor of Lexicology of al-Azhar University. His book was printed at Isteqaama Misr Press, Cairo.

11 Ostaad (Professor) Shaykh Abdillah al-Beerooni of Cairo (Egypt)

Shiaa Commentators

Aadil Khan, governor of Deccan, Khan-al-Khan and Hakeem Abol-Fattah of the court of Akbar paid great respects to him and Akbar also had great regards for him. His commentary is printed very often, and so far as translation of words used by Hazrat Ali in Persian is concerned, it is the best book ever published.

Preface by the compiler of Nahjol-Balaagha Sayyid Razi

In the Name of Allah, the Merciful the Compassionate.

So now, praise is due to Allah who has held praise as the price of His bounties, protection against His retribution, pathway to His paradises and means for multiplication of His good treatment, and blessings be on his Messenger, the Prophet of Mercy, the torch of the people, the chosen one from the origin of greatness and family of long-standing honours, the plantation of all-engrossing glory and the branch of sublimity full of fruits and foliage, and on the members of his family who are lanterns of darkness, protection of the peoples, brilliant minarets of religion and high standards of greatness, Allah may shower upon them all blessings befitting their distinction as reward for their actions and suitable to the chastity of their lineage so long as the morning dawns and the stars twinkle.

In my early age at the dawn of youth I commenced writing a book on the characteristics of the Imams covering the account of their virtues and masterpieces of their utterances. The purpose of the compilation was stated by me in the beginning of the book. Therein I completed the portion relating to the account of Ameer al-Momineen Ali (peace be upon him) but I could not complete that part concerning the other Imams due to impediments of the time and obstacles of the days. I divided the book into several chapters and sections, in a manner for its last section to comprise whatever had been related to Ali's (p.b.u.h.) short utterances such as counsels, maxims and proverbs but not long lectures and detailed discourses.

A number of my friends and brothers-in-faith, while wondering at its delicate and blossoming expressions, admired the contents of this particular section, and desired me to complete a book which should cover all the forms of the utterances of Ameer al-Momineen, including diverse materials such as lectures, letters, counsels, ethics, etc., as they were convinced that the entire proceedings would comprise wonders and surprises of eloquence and rhetorics, brilliant jewels of Arabic language and shining expressions about faith; collected in any other work, nor found together in any other book, because Ameer al-Momineen was the fountain of eloquence and the source of rhetorics. Through him the hidden delicacies of eloquence and rhetorics came to light, and from him were learnt its principles and rules. Every speaker and orator had to tread on his footprints and every eloquent preacher availed of his utterances.

Even then none could equal him and so the credit for being the first and foremost remained with him, because his utterances are those that carry the reflection of

Divine knowledge and savour of the Prophet's utterance. Accordingly, I acceded to their request as I knew that it meant great reward, handsome reputation and a treasure of recompense.

The object of this compilation is to bring forth Ameer al-Momineen's greatness and superiority in the art of rhetorics, in addition to his countless qualities and innumerable distinctions, and to show that he had risen to the highest pinnacle of this attainment; was singular among all those predecessors whose utterances are quoted here and there, whereas his own utterances are such an on-rushing stream that its flow cannot be encountered and such a treasure of delicacies that cannot be matched. Since I proudly trace my descent from him I have a pleasure of quoting a couplet of al-Farazdaq:

These are my forefathers O Jareer.

When we get together, can you claim forth their equals? | 1 |

In my view Ameer al-Momineen's utterances are divisible in three categories; firstly Sermons and Decrees, secondly Letters and Communications and thirdly Maxims and Counsels, Allah willing I have decided to compile first the Sermons, then Letters, and finally the Maxims and Counsels, whilst proposing a separate Chapter for each category? leaving blank pages in between each so that if anything has been left out and becomes handy afterwards it may be inserted therein, whereas any utterance which is routine or in reply to some question or has some other aim does not fit in with any of my divisions should be included in the category for which it is most suitable or to which its subject matter is most akin. In this compilation, some sections and sentences have crept in whose arrangement savours of disarray and disorderliness. This is because I am only collecting the most representative brilliant utterances but do not wish to arrange or array them.

The characteristics of Ameer al-Momineen|2| in which he is unparalleled and is shared by no one, is that his utterances on reclusion, piety, remembrance of Allah and admonition are such that when a person peruses them without bearing in mind that they are the words of a man who enjoys great and ruling position and who controls destinies of men he can have no doubt that it is the utterance of a man who has no interest other than reclusion and no activity save worshipping; who is confined to the interior of some house or the valley of some mountain where he hears nothing save his own murmur and sees no one except himself. He would not believe that this is the utterance of one who plunges in battles with drawn sword severing heads and vanquishing the heroes and comes back with his sword dripping with blood and heart's fluid. And despite all this he is supreme among the recluse and chief among the saints This distinction is one of those astonishing characteristics of Ameer al-Momineen with which he collected in himself contradictory qualities and patched together diverse greatnesses. I often mention these to my brethren-in-faith and put them wondering over it. It is indeed a subject to ponder over and think about.

Within this compilation, some repetition of words or subject matter are to be expected, as the utterances of Ameer al-Momineen have been known to be related in numerous forms. Sometimes it happened that a particular utterance

was found in a particular form in a tradition and was taken down in that very form. Thereafter, the same utterance was found in some other tradition either with acceptable addition or in a more attractive style of expression. In such a case with a view to further the object of compilation and to preserve the beautiful utterance from being lost it was decided to repeat it elsewhere. It has also happened that a particular utterance had appeared earlier but due to remoteness it has been entered again. This is through omission, not by intent.

In spite of all this I do not claim that I have collected Ameer al-Momineen's utterances from all sources and that no single sentence of any type or construction has been left out. In fact I do not rule out the possibility that whatever has been left out might be more than what has been collected, and what has been in any knowledge and use is far less than what has remained beyond my reach. My task was to strive to the best of my capacity and it was Allah's part to make the way easy and guide me to the goal; Allah may will so.

Having completed my work, both in the collection and compilation of this manuscript; Nahjol-Balaagha, the pathway of rhetorics would be the appropriate title of the book, in that it would open the doors of eloquence for the reader and shorten its approach for him; the scholar and the student would meet their needs from it while the rhetoricians as well as the recluse would find their objectives in it as well. In this book would be found a wonderful discussion on Allah's Oneness, Justness and His being free from body and form, that would quench every thirst (for learning), provide cure for every malady (of unbelief) and remove every doubt. I seek from Allah succour, protection against straying, correctness of action and His assistance. I seek His protection against mistakes of heart before mistakes of tongue and against mistakes of speech before mistakes of action. He is my Reliance and He is the best Trustee.

-1-al-Farazdaq whose name was Homam bn-Ghaalib belonged to the tribe of Bani Darim and was a notable poet. He was generally at loggerheads with another Arab poet named Jareer bn-'Atiyya and they showed their merit only in mutual abuse and boasting over each other. The quoted couplet of al-Farazdaq is a link from that chain, wherein he addresses Jareer saying "My forefathers were such as you have just heard, now you come forward with what your forefathers were, and if there were any one like mine, name them before all of us." Reciting this couplet about his own forefathers Sayyid Razi challenges every one to bring forth their like, if any. al-Farazdaq had addressed only Jareer but its quotation here has made it general and universal when its addressee is no more one single individual, but every person can consider himself to be its addressee. Despite this generality and universality the challenge to "name their like" remains unresponded like the Quraanic challenge "then bring forth its Like."

Sayyid Razi has pointed at this relationship and distinction at such an appropriate moment that there can be no better occasion, because the greatness of the personality (namely Amir al-Momineen) through whom he claims pride has already been mentioned and eyes have stood dazzled at the brilliance of his status while mind has acknowledged the sublimity of his position. Now hearts can easily be made to bow before the height and greatness of this individual who bears relationship to him. Thus at the

moment when heart and mind were already inclined Sayyid Razi's eloquence-conscious eyes turned the sight towards himself as he was the ray of the sun whose abundant light dazzles the eye, and a scion of the same lineal tree whose root is in the earth and whose branch extends upto the sky. Now who is there who would remain unaffected by this relationship and distinction and refuse to acknowledge his greatness and sublimity?

-2-In the World such persons are rarely found in whom besides one or two virtuous qualities, other qualities might also attain prominence, much less the convergence of all contradictory qualities, because every temperament is not suited for the development of every quality, each quality has a peculiar tempo and each virtue needs a particular climate, and they are appropriate only for such qualities or virtues with which they accord, but where there is contradiction instead of harmony the natural tendencies act as obstacles and do not allow any other quality to grow. For example, generosity and bountifulness demand that a person should possess the feeling of pity and God-fearing so that on seeing anyone in poverty or want his heart would rend, and his feelings would be disturbed at other's tribulations while the dictates of bravery and fighting require that instead of pity and compassion there should be the passion of bloodshed and killing, prompting the person at every moment to enter into scuffles ready to kill or be killed. These two qualities differ so widely that it is not possible to fuse the delicacies of generosity into the stiff manifestations of bravery just as bravery cannot be expected from Hatim nor generosity from Rostam. But the personality of Ali-bn-Abi-Taalib (p.b.u.h) showed full accord with every greatness and complete harmony with every accomplishment, and there was no good attribute or accomplishment which he lacked, nor any robe of greatness or beauty which did not fit his body. Thus the contradictory qualities of generosity and bravery were found in him side by side. If he rained like the cloud in generosity, he also fought bravely standing firm as a mountain. Thus his generosity and liberty of nature was of a degree that even during days of want and starvation whatever he earned as the wage of his day's toil its major part was distributed among the poor and the starving, and he would never allow a beggar to return disappointed from his door, so much so that even when in the battle field the enemy asked him his sword he threw it before him being confident of the prowess of his naked arm.

An Ordo couplet says:

The unbeliever depends on his sword but the believer fights even without it.

And his bravery and courage was such that the onslaught of armies could not shake the firmness of his foot with the result that he achieved success in every encounter and even the bravest fighter could not save his life in an encounter with him. Thus bn-Qutayba writes in al-Maarif, "Whomever he encountered was prostrated." The heartless nature of the brave is not wont to thinking or pondering nor do they have anything to do with foresight or fore-judging but `Ali (p.b.u.h.) had the quality of thinking of the highest degree. Thus, ash-Shafii said as follows:

What can I say about a man in whom three qualities existed with three other qualities that were never found together in any other man - Generosity with want, Bravery with sagacity and Knowledge with practical achievements.

It was the result of this proper thinking and correct judgement that when after the death of the Prophet some people advised him to fight and promised to enlist warriors for him he rejected this advice, although on such occasions even a slight support is enough to encourage the heartless brave, yet ‘Ali (p.b.u.h.) far-sighted mind at once foresaw that if battle was raged at that moment the voice of Islam would be submerged under the clutter of swords, and then even if success was achieved it would be said that the position was gained by dint of sword and that there was no right for it. Thus, by withholding his sword on the one hand he provided protection to Islam and on the other saved his own right from the imputation of bloodshed.

When the veins are full of daring blood and the bosom full of flames of anger and wrath it is extremely difficult to curb the passion of vengeance by adopting the course of forgiving and, despite authority and power, to pardon and overlook. But 'Ali's (p.b.u.h.) metal used to shine on such occasions when his forgiving nature would accommodate even his bloodthirsty foes. Thus, at the end of the Battle of Jamal he made a general proclamation that no one who flees away from the field or seeks our protection would be molested and he let go without any punishment even such enemies as Marwaan bn-Hakam and 'Abdillah bn-az-Zobayr. And the treatment that he meted out to Aysha matchless manifestation of his nobility and high character is that in spite of her open enmity and rebellion he sent with her women in men's garb to escort her to Madeena.

By giving his own personal malice the garb of fundamental differences man not only deceives others but also tries to keep himself under deception, and in these conditions such a delicate situation arises that a man fails to distinguish and separate his personal malice from a fundamental difference but easily mixing them together considers that he has followed the Command of Allah, and in this way he satisfies his passion for vengeance as well. But Amir al-Momineen discerning eyes never got deceived nor did they willingly deceive themselves. Thus, on an occasion when after prostrating the opponent he placed himself on his bosom the vanquished opponent spat on his face. As man his rage should have risen and his band should have moved quicker but instead of being enraged he got off from the man's bosom lest his action would be tarnished by personal feeling, and slayed him only after the anger had subsided.

There is nothing in common between combat and encounter and reclusion and God-fearing because one shows valour and courage while the other supplication and submission. But Amir al-Momineen was a unique combination of both these qualities as his hands that were bound in devotion were equally active in the battlefield, and side by side with relaxing in seclusion for devotion he was a common visitor of the field of action. The scene of the Night of Hareer puts human wit in astonishment and

wonder when closing his eyes to the bloody action around he spread his prayer cloth and engaged himself in prayer with full peace of mind and heart while arrows were darting off sometimes over his head and sometimes from his right or left. But he remained engaged in Allah's remembrance without any fear or apprehension. After finishing he again cast his hand on the sword's handle and the fierce battle that then followed is unparalleled in history. The position was that on all sides there was such hue and cry and fleeing activity that even voices falling on the ears could not be discerned. of course, after every moment or so his own call of Allaho Akbar rose in the atmosphere and resounded in the ears, and every such call meant death of a foe. Those who counted these calls of takbeer recorded their number as five hundred and twenty three.

The taste for learning and God-knowing does not combine with material activity but Amir al-Momineen adorned the meetings of learning and scholarship along with warlike pursuits, and he watered the field of Islam with springs of learning and truth along with shedding streams of blood (in battles).

Where there is perfection of learning, then even if there is not complete absence of action, there must no doubt exist shortness of action but Amir al-Momineen treaded the field of knowledge and action equally, as has been already shown in ash-Shfai's verse.

Examples of harmony in utterance and action are quite rare but Amir al-Momineen's action preceded his utterance, as he himself says:

O people I do not exhort you to any action but that I myself first proceeds towards it before you and do not desist you from any matter but that I first desist from it myself.

As soon as we think of a recluse and a pious man we visualise a face full of frowns because for piety severity of temper and hardness of face are inseparable so much so that the thought of a smile on the lips of a pious man is regarded as a sin. But despite extreme piety and self-denial Amir al-Momineen always had such appearance that his light temper and brightness of face was apparent from his looks and his lips always bore playful smile. He never showed frowns on his forehead like the dry recluse, so much so that when people could not find any defect in him this very lightness of temper was taken to be his fault, while hard temper and bitter face was held to be a virtue.

If a man possesses cheerful heart and joyous temper he cannot command authority over others; but Amir al-Momineen's cheerful face was so full of awe and dignity that no eye could face it Once Moaawiya tauntingly said "Allah bless `Ali. He was a man of cheerful taste," then Qays bn-Saad retorted. "By Allah despite cheerful disposition and entertaining countenance he was more awe-inspiring than a hungry lion and this awe was due to his piety not like your awe over the nondescripts of Syria."

Where there is rule and authority there is also a crowd of servants and workers, checks of grandeur and eminence with equipment of pageantry

but Amir al-Momineen's period of rule was an example of the highest simplicity. In him people saw only a tattered turban in place of a Royal Crown, patched apparel in place of the regal robes and the floor of earth in place of the ruler's throne. He never liked grandeur and pageantry nor allowed show of external grandiosity. Once he was passing on a horse back when Harb bn-Sharhabeel started walking with him and began talking. Then Amir al-Momineen said to him "Get back because walking on foot with me by one like you is mischievous for the ruler (me) and an insult to the believer (you).

In short he was such a versatile personality in whom numerous contradictory qualities had joined together and all the good attributes were centred in their full brightness as though his oneself was a collection of several selves and each self was an astounding portrait of achievement which showed forth the delineation of distinction in its untainted form, and on whose accomplishment one wonders with bewilderment.

A Persian couplet says:

The figure of my beloved is so beautiful that when I cast my glance on the body from head to foot.

Every spot thereof calls my attention claiming to be the most enchanting.

Nahjol-Balaagha / Table of Contents / Sermons

Sermons

Selections from the Sermons of Ameer al-Momineen Ali bn Abi-Talib (peace be upon him) and Utterances delivered in the form of sermons at various Meetings, Encounters and Occasions that he faced

NahjolBALAAGHA Peak of Eloquence

Sermons

1 Creation of Earth and Sky and Birth of Adam ...117

Creation of Universe ...117

Creation of Angels ...118

Creation of Adam.. ...119

Allah Chooses His Prophets...120

Prophethood of Mohammad...120

Holy Quraan and Sonna ...121

Pilgrimage (Haj) ...122

2 Arabia before Proclamation of Prophethood ...128

Household of Holy Prophet (Ahlil-Bayt) ...129

Hypocrites ...129

3 Ash-Shaqshaqiyya: About his and the first 3 caliph's rule, and his Opponents ...130

4 His Far-Sightedness and his Staunch Conviction in Belief ...144

5 When the Holy Prophet died and Abbas bn-Abd al-Mottalib ...and Abo-Sofyaan bn-Harb offered to pay Allegiance to him for the caliphate ...145

6 On being advised not to chase Talha bn-Obaydillah and az-Zobayr bn-Awwam for fighting ...147

7 The hypocrites ...148

8 About az-Zobayr at a time for which it was appropriate...148

9 Cowardice of the People of Jamal ...149

10 Talha and az-Zobayr ...149

11 When he gave the Standard of the Battle of Jamal to his son Mohammad bn-Hanafiyya. ...150

12 When Allah gave him (A.S.) victory over the enemy at the Battle of Jamal, and one of his Comrades said on that occasion "I wish my brother had been present and he too would have seen what success and victory Allah had given you," ...152

13 Condemning the People of Basra ...153

14 Also in Condemnation of the People of Basra ...159

15 After resuming the land grants made by Othmaan bn-Affaan ... 159

16 Delivered when Allegiance was sworn to him at Madeena ...160

17 About those who sit for dispensation of justice among People but are not fit for it...162

18 In disparagement of the differences of view among the theologians...163

19 Treachery and Hypocrisy of al-Ashath al-Kindi ...166

20 Death and Taking Lessons from it ...170

21 Advice to Keep Light in this World... 171

22 About those who accused him of Othmaan's killing...171

23 Keeping aloof from Envy, and Good Behaviour towards Kith and Kin ...173

24 Exhorting People for Jihaad ...174

25 When His Men were Overpowered by Moaawiya's Men ...174

26 Arabia before Proclamation of Prophethood. ...176

On the attentiveness of the People after the death of the Holy Prophet ...176

The settlement between Moaawiya and Amr bn al-Aas ...176

27 Exhorting People for Jihaad ...177

28 The Transient Nature of this World and Importance of the next World ...179

29 About those who found pretexts at the time of Jihaad... 180

30 In Connection with Othmaan bn-Affaan's killing... 181

31 Before the commencement of the Battle of Jamal, he sent Abdillah bn-Abbas to az-Zobayr bn-Awwam to advise him back to obedience. ...188

32 Disparagement of the World and Categories of People ... 188

33 At the time of setting for the Battle of Jamal ... 189

34 Exhorting People to fight against the People of Syria..... 191

35 After Arbitration ...192

36 Warning the People of Nahrawan of their fate ...196

37 His Steadfastness in Religion and Precedence in (acceptance of) Belief...197

38 Naming of Doubt as such and Disparagement of those in Doubt...198

39 In Disparagement of those who Shrink from Fighting... 198

40 In reply to the slogan of Kharijites: "No Verdict Save Allah ...199

41 In Condemnation of Treason ...200

42 Heart's Desires and Hopes ...200

43 In Reply to a Suggestion of War ...201

44 When Masqala fled away to Moaawiya ...201

45 Allah's Greatness and Lowliness of this World ... 203

46 When he decided to march towards Syria ...203

47 Calamities befalling Koofa ...203

48 At the time of marching towards Syria ...204

49 Allah's Greatness and Sublimity ...205

50 Admixture of Right and Wrong. ...205

51 When his men were prevented from taking water from the River Euphrates ...205

52 Reward and Punishment in the next World ...206

Qualities of the animal meant for sacrifice ....207

53 On the Swear of Allegiance...207

54 When his men showed impatience on his delay in giving them permission to fight in Siffeen ...208

55 Steadiness in the Battlefield ...208

56 Moaawiya swallows whatever he gets and crave for what he does not get...209

57 Addressing the Kharijites ...210

58 When he was told that the Kharijites had crossed the bridge of Nahrawan...211

59 When he was told that the Kharijites had been totally killed...211

60 Do not fight the Kharijites after me! ...212

61 When he was warned of being killed by deceit ...213

63 Decline and Destruction of this World ...214

64 Allah's Attributes ...215

65 Ways of Fighting ...215

66 On hearing the account of what took place in Saqeefa of Bani-Saaida...216

67 When Mohammad bn-Abi-Bakr, governor of Egypt, was overpowered and killed ...218

68 Admonishing his Companions about Careless Behaviour ...219

69 Spoken on the morning of the day he was fatally struck with sword...220

70 In Condemnation of the People of Iraq ...220

71 How to seek Divine Blessings on the Prophet (p.b.u.h.a.h.p) ...220

72 When Hasan and Hosayn interceded on behalf of Marwaan bn al-Hakam ...222

73 When the Consultative Committee (or Shora) decided to Swear Allegiance to Othmaan ...223

74 When he learnt that the Omayyads blamed him for killing Othmaan ...223

75 Preaching and Counselling ...223

76 Bani-Omayya...223

77 One of his Supplications ...224

78 Prophecy of Astrologers ...224

79 Short-comings of Women ...225

80 Way of Preaching and Counselling...226

81 World and its People ...227

82 The Brilliant: Al-Gharra...228

Enjoining People To Piety ...228

Caution against this World ...229

Death and Resurrection ...229

Limitations of Life...230

No Happiness without Piety...230

Reminding People of Allah's Bounties ...231

Preparation for the Day of Judgement ...231

Warning against Satan ...232

Creation of Man ...233

Lesson from those who passed away ...234

83 Amr bn al-Aas ...235

84 Perfection of Allah and Counselling ...236

Paradise ...237

85 Getting Ready for the next World by following Allah's Commandments ...237

86 Faithful and Unfaithful Believers ...238

Qualities of a Faithful Believer ...238

Characteristics of an Unfaithful Believer ...239

The Descendants of the Holy Prophet (Etra) ...239

Bani-Omayya ...240

87 Factions of Community ...242

88 Holy Prophet ...242

89 Allah's Attributes and some Advice ...243

90 The Skeletons (al-Ashbaah) ...244

Description Of Allah...244

Attributes of Allah as Described in the Holy Quraan ...245

Allah's Creation ...246

Greatest Perfection In Allah's Creation ...246

Description of the Sky ...247

Description of Angels...248

Description of Earth and its Spreading on Water... 250

The Creation of Man and the Sending of the Prophet ...251

91 When people decided to swear Allegiance to him after the murder of Othmaan...257

92 Annihilation of the Kharijites, Mischief Mongering of Omayyads and Vastness of his own knowledge ...259

93 Allah's Praise and Eulogy of the Prophets...261

About the Prophets...261

The Holy Prophet and His Descendants (Etra)...261

94 People at the time of the Prophet's Proclamation and his Actions to do with the Dissemination of His Message ...262

95 In Eulogy of the Holy Prophet ...263

The Holy Prophet...263

96 Admonishing his own Companions ...263

The Household of the Holy Prophet t...264

97 Oppression of the Omayyads ...266

98 Abstinence of the World and Vicissitudes of Time ...266

99 The Holy Prophet and His Descendants ...267

100 Vicissitudes of time ...268

101 Day of Judgement. ...269

Future Troubles (Fitan) ...269

102 Abstemiousness and fear of Allah ...269

Attributes of a Learned Person...269

Concerning Future Times ...270

103 People before the Proclamation of Prophethood and the ...270

Prophet's performance in Spreading the message... 270

104 In eulogy of the Holy Prophet ...271

The Omayyads ...271

Functions of the Imaams ...272

105 Islam: Most Bright of All Paths...272

The Holy Prophet ...273

To His Followers...273

106 Describing the Days of Siffeen ...274

107 Vicissitudes of Time ...274

The Holy Prophet ...274

Blaming Moslims ...275

108 Might of Allah...276

The Angels... 277

Bounties and Guidance of Allah, and those who are Un- grateful ..277

Death ...278

Day of Judgement...279

The Holy Prophet ...279

Descendants of the Holy Prophet ...280

109 Pinnacles of Islam ...280

Holy Quraan and Sonna. ...280

110 Caution about this World ...281

111 Angel of death and Depart of Spirit ...283

112 World and People...283

113 Abstemiousness, Fear of Allah and importance of Provid- ing for Next Life ...284

Enjoining People to Piety ...285

114 Seeking rain ...287

115 Troubles which would arise and the Day of judgement ...288

Complaining About His Men ...288

116 Rebuking misers ...289

117 In Praise of his Faithful Companions...289

118 When he collected the people and exhorted them to Jihaad but they observed long silence...289

119 Ahlil-Bayt and the Laws of Islam...290

120 Reasons for objecting Arbitration first and giving order for it thereafter ...291

121 Addressing the Kharijites at their camp When they per- sisted in their rejecting the Arbitration ...292

122 Supporting the weak and the low-spirited during the fighting on the battlefield of Siffeen ...294

123 Exhorting his Followers to Fight ...294

124 Kharijites and Arbitration ...301

125 In reply to objections on Equal Distribution of Shares from Bayt al-Mal (the Moslim public treasury)...302

126 Clarifying Confusion for Kharijites ...302

127 Foreseeing Happenings in Basra ...304

Referring To The Mongols ...304

128 Measures and Weights ...308

129 When Abo-Zar was exiled to Ar-Rabaza ...309

130 Grounds for accepting Caliphate and the Qualities of a ruler and governor ...311

131 Death and Counselling ...312

132 On the Glory of Allah ...312

The Holy Quraan ...313

The Holy Prophet ...313

This World ...313

133 When Caliph Omar bn-Khattaab consulted him about taking part in the march towards Rome Empire... 314

134 Addressing al-Mogheera bn-Akhnas when he wanted to speak in support of Othmaan (bn "Affaan)...315

135 Take revenge for the Oppressed from the Oppressor ... 316

136 Talha and az-Zobayr...316

137 Foreseeing Events...317

138 On the occasion of the Consultative Committee (after the death of Omar bn-Khattaab)...318

139 Backbiting and Speaking ill of others ...318

140 Against Reliance on Heresy ...320

141 Misplaced Generosity ----142 Praying for Rain...321

143 Deputation of Prophets...323

Position of Ahlil-Bayt (The Household of the Holy Prophet) ...323

Those Who go against Ahlil-Bayt. ...323

On Innovation (Bidaa) ...324

144 This World ...324

145 When Omar bn-Khattaab consulted him about taking part in the Battle of Persia...324

146 Purpose of Deputation of the Holy Prophet and what happens when People go against Quraan ...326

On The Future ...326

147 Talha and az-Zobayr and the People of Basra ...328

148 Before his Passing away (last will) ...328

149 Coming Events and Hypocrites Activities...329

150 Advice against Disorder, Oppression and Unlawful Earn- ing...330

151 Allah and His Vicegerents ...332

Divine Leaders (Imams) ..332

152 The Negligent, Beasts, and Carnivores ...334

153 Ahlil-Bayt and their Opposers ...336

154 Wonderful Creation of the Bat ..337

155 Malice borne by Aysha and Warning the people of Basra ...338

156 Urging People towards piety (Taqwa) ...342

157 Holy Prophet and Holy Quraan ...344

The Autocracy Of The Omayyads...344

158 Good behaviour, and Ignoring People's Faults...344

159 Praise of Allah ...344

Greatness Of Allah ...345

Fear and Hope in Allah. ...345

The Example of the Holy Prophet...346

The Example of Prophet Moosa...346

The Example of Prophet Dawood...346

The Example of Esaa (Jesus) ...346

Following the Example of the Holy Prophet. ...347

Following his Example. ...348

160 Deputation of the Holy Prophet ...348

Drawing Lessons from this World ..349

161 Reasons for Keeping himself away from the Caliphate... 349

162 Attributes of Allah ...351

Allah, The Originator from Naught ...351

Requirements of Life ...352

164 Magnificence of The Creator in Birds ...352

The Peacock...354

163 Dialogue with Othmaan (bn "Affaan) ...354

Great and Small Creation ...356

Describing Paradise ...356

165 Observing courtesy and kindness and keeping in and out of the same... 359

Autocracy and Oppression of the Omayyads and their fate ... 359

The cause of tyranny

166 Fulfilment of Rights and Obligations, and advice to fear Allah in all matters. ...360

167 In reply to the People's demand for avenging "Othmaan's blood...361

168 When the People of Jamal set off for Basra ...362

169 In reply to a Kolayb al-Jarmi who came from Basra to enquire about his position vis-à-vis the People of Jamal ...362

170 When he decided to fight the enemy face to face at Siffeen ...363

171 Consultative committee and the Battle of Jamal... 363

After the Death of Omar bn-Khattaab...363

Describing The People of Jamal ...364

172 On Eligibility for the Caliphate...365

The Need for Sagacity in Fighting against Moslims ...366

Behaviour of this World with its Adherents...366

173 When he received the news that Talha and az-Zobayr had already left for Basra to fight against him ...367

174 Warning to Neglectful People ...368

175 Preaching. ...371

The greatness of the holy Quraan ...372

Good deeds and Bad deeds...372

Following the Sonna and refraining from innovation...374

Guidance from the holy Quraan ...374

Categories of oppression ...74

176 The two arbiters (after the Battle of Siffeen) ...375

177 Praise of Allah, transience of this World, and causes of the decline of Allah's blessings..375

178 In reply to a question about seeing Allah...376

179 Condemning his disobedient men...377

180 The group who decided to join the Kharijites. ...378

181 Creatures and Attributes of Allah ...379

Learning from Past People... 381

Imam al-Mahdi ... 381

182 Praise of Allah for His bounties ...389

About The Greatness And Importance Of The Holy Quraan. ...390

183 On hearing Kharijite "al-Borj bn-Moshir at-Taii” raising the slogan "command behoves only Allah ...392

184 Praise of Allah and His Wonderful Creatures ...393

The Holy Prophet ...393

Creation of Animal Species ...393

Creation of Universe ...394

Creation of the Locust. ...394

Glory Of Allah..395

185 Oneness of Allah ..395

186 Vicissitudes of Time (the mischiefs that are to occur and the absence of lawful ways of livelihood) ...400

187 Allah's Favours ...401

Persons Facing Death ...401

Transience Of This World ...401

188 Steadfast and Transient Belief. ...401

The Challenge: "Ask me before you miss me” ....402

189 Fear of Allah and Love of Ahlil-Bayt ...404

190 Praise and Fear of Allah ...405

World and its People...406

191 “al-Qaaseeaa" Disparagement (against Shaytan) ...408

Warning against Satan ...408

Allah's Trial and Vanity of Eblees. ...409

Caution against Vanity and Boasting about Ignorance ...410

Caution against Obeying Haughty Leaders and Elders...411

Humbleness of Holy Prophet ...411

Holy Kaba ...413

Caution against Rebellion and Oppressiveness ... 314

Enthusiasm for Attractive Manners, Respectable Position ....415

Condemning His People ...417

His High Position and Wonderful Deeds in Islam ...418

192 Qualities of the God-fearing, the effect of Preaching on minds amenable to it, etc. ...325

193 Deputation of the Holy Prophet. Animosity of Arab Tribes. Position of Hypocrites ...428

194 Fear of Allah and Details about the Day of Judgement ...429

195 World at the time of the Proclamation of Prophethood. Transience of this World and the state of its inhabitants ...431

196 Attachment to the Holy Prophet. Performance of His Funeral Rites...431

197 Allah's Attribute of Omniscience ...433

Advantages of fear of Allah ...434

Islam ...434

The Holy Prophet ... 435

The holy Quraan ...436

198 Prayer, Zakat and Fulfilment of Trust ...437

Islamic tax (zakat) ...437

Fulfilment of Trust ...438

199 Treason and Treachery of Moaawiya and the fate of those guilty of treason...438

200 One should not be afraid of the scarcity of those who tread on the right path...440

201 On the Occasion of the Burial of Sayyidat an-Nisaa Fatima (p.b.u.h.) While addressing the Holy Prophet at His grave ...441

202 Transience of this World, and importance of Collecting Provisions for the Next World...442

203 Warning his Companions about the dangers of the Day of Judgement...443

204 In reply to Talha and az-Zobayr's Complainment for not consulting them in the affairs (of state)...443

205 On hearings some of his men abusing the Syrians during the Battle of Siffeen ...444

206 On Imam Hasan when he saw him proceeding rapidly to fight in the Battle of Siffeen ...444

207 When his army was on the verge of Mutiny in connection with Arbitration, ...445

208 When he went to enquire about the Health of his Com- panion al-Alaa bn-Ziyad al-Haarithi and when he noticed the vastness of his house...445

209 Causes of difference in the traditions and categories of the Relators of Traditions...449

210 Greatness of Universe Creation ...455

211 Those who give up supporting right ...456

212 Sublimity of Allah and Eulogy of the Prophet ...456

213 Prophet's Nobility of Descent ...456

The characteristics of the virtuous whose guidance must be followed...457

214 Prayer He often Recited ...457

215 Mutual Rights of the Ruler and the Ruled...458

216 Excesses of the Quraysh...462

Those who went to Basra to fight him ...462

217 On passing by the corpses of Talha bn-Obaydillah and Abdr-Rahmaan bn-Attab bn-Asad who were both killed in the Battle of Jamal ...462

218 Qualities of the God-Fearing and the Pious ...463

219 Engage (your) vying in exuberance, until ye come to the graves. (Quraan, 102:1-2), Explanation of ~ ....463

220 "... Therein declare glory unto him in the mornings and the evenings; men whom neither merchandise nor any sale diverteth from the remembrance of Allah and constancy in prayer and paying the poor-rate; they fear the day when the hearts and eyes shall writhe of the anguish. (Quraan, 24:36-37) Explanation of ~ 466

221 O thou man! What hath beguiled thee from thy lord, the most gracious one. (Quraan, 82:6), Explanation of...468

222 Keeping aloof from Oppression and Misappropriation...470

Aqeel's Condition of Poverty and Destitution ...470

223 A Supplication ...471

224 Transience of the World and the Helplessness of those in graves ...471

225 A Supplication...472

226 About a Companion who passed away from this World before the Occurrence of Troubles...473

227 Allegiance to Him for the Caliphate ...477

228 An Account of those who remain Apprehensive of Death and adopt Abstemiousness ...477

About Ascetics ...478

229 Holy Prophet ...478

230 When Abdillah bn-Zamaa asked him for some money (from the public treasury)...478

231 On Jada bn-Hobayra al-Makhzoomi's inability to deliver a sermon...479

232 Causes for difference in the features and traits of People ...479

233 When he was busy in the funeral ablution (Ghosl) of the Holy Prophet and shrouding him ...481

234 His own condition after the Prophet's immigration till his meeting with Him ...481

235 Collecting Provision for the Next World and Performing Good Acts before Death...482

236 The two arbitrators (Abo-Moosa al-Ashari and Amr bn al-Aas) and Disparagement of the People of Syria (ash-sham)...483

237 Members of the Prophet's Family ...483

238 When Othmaan bn-Affaan sent word through Abdillah bn-Abbas that he should leave for Yanboo ...484

239 Exhorting his men to Jihaad and asking them to refrain from seeking ease ...484

1 Creation of Earth and Sky and Birth of Adam

Point

Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.

The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute. Thus whoever attaches attributes to Allah recognises His like, and who recognises His like regards Him two; and who regards Him two recognises parts for Him; and who recognises parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limitations for Him; and who admitted limitations for Him numbered Him.

Whoever said in what is He, held that He is contained; and whoever said on what is He held He is not on something else. He is a Being but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.

Creation of Universe

He initiated creation most initially and commenced it originally, without undergoing reflection, without making use of any experiment,

without innovating any movement, and without experiencing any aspiration of mind. He allotted all things their times, put together their variations gave them their properties, and determined their features knowing them before creating them, realising fully their limits and confines and appreciating their propensities and intricacies.

When Almighty created the openings of atmosphere, expanse of firmament and strata of winds, He flowed into it water whose waves were stormy and whose surges leapt one over the other. He loaded it on dashing wind and breaking typhoons, ordered them to shed it back (as rain), gave the wind control over the vigour of the rain, and acquainted it with its limitations. The wind blew under it while water flowed furiously over it.

Then Almighty created forth wind and made its movement sterile, perpetuated its position, intensified its motion and spread it far and wide. Then He ordered the wind to raise up deep waters and to intensify the waves of the oceans. So the wind churned it like the churning of curd and pushed it fiercely into the firmament throwing its front position on the rear and the stationary on the flowing till its level was raised and the surface was full of foam. Then Almighty raised the foam on to the open wind and vast firmament and made therefrom the seven skies and made the lower one as a stationary surge and the upper one as protective ceiling and a high edifice without any pole to support it or nail to hold it together. Then He decorated them with stars and the light of meteors and hung in it the shining sun and effulgent moon under the revolving sky, moving ceiling and rotating firmament.

Creation of Angels

Then He created the openings between high skies and filled them with all classes of His angels. Some of them are in prostration and do not kneel up. Others in kneeling position and do not stand up. Some of them are in array and do not leave their position. Others are extolling Allah and do not get tired. The sleep of the eye or the slip of wit, or languor of the body or the effect of forgetfulness does not effect them. Among them are those who work as trusted bearers of His message, those who serve as speaking tongues for His prophets and those who

carry to and fro His orders and injunctions. Among them are the protectors of His creatures and guards of the doors of the gardens of Paradise. Among them are those also whose steps are fixed on earth but their necks are protruding into the skies, their limbs are getting out on all sides, their shoulders are in accord with the columns of the Divine Throne, their eyes are downcast before it, they have spread down their wings under it and they have rendered between themselves and all else curtains of honour and screens of power. They do not think of their Creator through image, do not impute to Him attributes of the created, do not confine Him within abodes and do not point at Him through illustrations.

Creation of Adam

Allah collected from hard, soft, sweet and sour earth, clay which He dripped in water till it got pure, and kneaded it with moisture till it became gluey. From it He carved an image with curves, joints, limbs and segments. He solidified it till it dried up for a fixed time and a known duration. Then He blew into it out of His Spirit whereupon it took the pattern of a human being with mind that governs him, intelligence which he makes use of, limbs that serve him, organs that change his position, sagacity that differentiates between truth and untruth, tastes and smells, colours and species. He is a mixture of clays of different colours, cohesive materials, divergent contradictories and differing properties like heat, cold, softness and hardness.

Then Allah asked the angels to fulfil His promise with them and to accomplish the pledge of His injunction to them by acknowledging Him through prostration to Him and submission to His honoured position. So Allah said:

Be prostrate towards Adam and they prostrated except Eblees (Shaytan)." (Quraan, 2:34; 7:11; 17:61; 18:50; 20:116)

Self-importance withheld him and vice overcame him. So that he took pride in his own creation with fire and treated contemptuously the creation of clay. So Allah allowed him time in order to let him fully deserve His wrath, and to complete (man's) test and to fulfil the promise (He had made to Satan). Thus, He said:

Verily you have been allowed time till the known Day." (Quraan, 15:38; 38:81)

Thereafter, Allah inhabited Adam (p.b.u.h.) in a house where He made his life pleasant and his stay safe, and He cautioned him of Eblees and his enmity. Then his enemy (Eblees) envied his abiding in Paradise and his contacts with the virtuous. So he changed his conviction into wavering and determination into weakness. He thus converted his happiness into fear and his prestige into shame. Then Allah offered to Adam (p.b.u.h.) the chance to repent, taught him words of His Mercy, promised him return to His Paradise and sent him down to the place of trial and procreation of progeny.

Allah Chooses His Prophets

From his (Adam's) progeny Allah chose prophets and took their pledge for his revelation and for carrying His message as their trust. In course of time many people perverted Allah's trust with them and ignored His position and took compeers along with Him. Satan turned them from knowing Him and kept them aloof from His worship. Then Allah sent His Messengers and series of His prophets towards them to get them to fulfil the pledges of His creation, to recall to them His bounties, to exhort them by preaching, to unveil before them the hidden virtues of wisdom and show them the signs of His Omnipotence namely the sky which is raised over them, the earth that is placed beneath them, means of living that sustain them, deaths that make them die, ailments that turn them old and incidents that successively betake them.

Allah never allowed His creation to remain without a Prophet deputised by Him, or a book sent down from Him or a binding argument or a standing plea. These Messengers were such that they did not feel little because of smallness of their number or of largeness of the number of their falsifiers. Among them was either a predecessor who would name the one to follow or the follower who had been introduced by the predecessor.

Prophethood of Mohammad

In this way ages passed by and times rolled on, fathers passed away while sons took their places till Allah deputised Mohammad (peace

be upon him and his progeny) as His Prophet, in fulfilment of His promise and in completion of His Prophethood. His pledge had been taken from the Prophets, his traits of character were well reputed and his birth was honourable. The people of the earth at this time were divided in different parties, their aims were separate and ways were diverse. They either likened Allah with His creation or twisted His Names or turned to else than Him. Through Mohammad (p.b.u.h.a.h.p) Allah guided them out of wrong and with his efforts took them out of ignorance.

Then Allah chose for Mohammad, peace be upon him and on his progeny, to meet Him, selected him for His own nearness, regarded him too dignified to remain in this world and decided to remove him from this place of trial. So He drew him towards Himself with honour. Allah may shower His blessing on him, and his progeny.

Holy Quraan and Sonna

But the Prophet left among you the same which other Prophets left among their peoples, because Prophets do not leave them untended (in dark) without a clear path and a standing ensign, namely the Book of your Creator clarifying its permission and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and the general ones, its lessons and illustrations, its long and the short ones, its clear and obscure ones, detailing its abbreviations and clarifying its obscurities.

In it there are some verses whose knowledge | 1| is obligatory and others whose ignorance by the people is permissible. It also contains what appears to be obligatory according to the Book | 2 | but its repeal is signified by the Prophet's action (Sonna) or that which appears compulsory according to the Prophet's action but the Book allows not following it. Or there are those which are obligatory in a given time but not so after that time. Its prohibitions also differ. Some are major regarding which there exists the threat of fire (Hell), and others are minor for which there are prospects of forgiveness. There are also those of which a small portion is also acceptable (to Allah) but they are capable of being expanded.

Pilgrimage (Haj)

Allah has made obligatory upon you the pilgrimage (Haj) to His sacred House which is the turning point for the people who go to it as beasts or pigeons go towards spring water. Allah the glorified made it a sign of their supplication before His Greatness and their acknowledgement of His Dignity. He selected from among His creation those who on listening to His call responded to it and testified His word. They stood in the position of His Prophets and resembled His angels who surround the Divine Throne securing all the benefits of performing His worship and hastening towards His promised forgiveness. Allah the glorified made it (His sacred House) an emblem for Islam and an object of respect for those who turn to it. He made obligatory its pilgrimage and laid down its claim for which He held you responsible to discharge it. Thus, Allah the glorified said:

... And (purely) for Allah, is incumbent upon mankind, the pilgrimage to the House, for those who can afford to journey thither. And whoever denieth then verily, Allah is Self-sufficiently independent of the worlds" (Quraan, 3:96).

-1- "The foremost in religion (Deen) is His knowledge" The literal meaning of Deen is obedience, and its popular sense is code, whether literal sense is taken or the popular one, in either case, if the mind is devoid of any conception of Divinity, there would be no question of obedience, nor of following any code; because when there is no aim there is no point in advancing towards it; where there is no object in view there is no sense in making efforts to achieve it. Nevertheless, when the nature and guiding faculty of man bring him in contact with a superior Authority and his taste for obedience and impulse of submission subjugates him before a Deity, he finds himself bound by certain limitations as against abject freedom of activity. These very limitations are Deen (Religion) whose point of commencement is knowledge of Allah and acknowledgement of His Being.

After pointing out the essentials of Divine knowledge Ameer al-Momineen has described its important constituents and conditions. He has held those stages of such knowledge which people generally regard as the point of highest approach to be insufficient. He says that its first stage is that with the natural sense of search for the unknown and the guidance of conscience or on hearing from the followers of religions an image of the Unseen Being known as Allah is formed in the mind. This image in fact is the forerunner of the obligation to thinking and reflection and to seeking His knowledge. But those who love idleness, or are under pressure of environment, do not undertake this search despite creation of such image and the image fails to get testified. In this case they remain deprived of Divine knowledge, and since their inaccess to the stage

of testifying after the formation of image is by volition they deserve to be questioned about it. But one who is moved by the power of this image goes further and considers thinking and reflection necessary. In this way one reaches the next stage in the attainment of Divine knowledge, namely to search for the Creator through diversification of creation and species of creatures, because every picture is a solid and inflexible guide to the existence of its painter and every effect to the action of its cause. When he casts his glance around himself he does not find a single thing which might have come into existence without the act of a maker so much so that he does not find the sign of a footstep without a walker nor a construction without a builder. How can he comprehend that this blue sky with the sun and the moon in its expanse and the earth with the exuberance of its grass and flowers could have come into existence without the action of a Creator. Therefore, after observing all that exists in the world and the regulated system of the entire creation no one can help concluding that there is a Creator for this world of diversities because existence cannot come out of non-existence, nor can existence sprout forth from nothingness.

The Holy Quraan has pointed to this reasoning thus:

... What! about Allah is there any doubt, the Originator of the heavens and the earth? ..." (14:10).

But this stage would also be insufficient if this testimony in favour of Allah is tarnished by belief in the divinity of some other deity.

The third stage is that His existence should be acknowledged along with belief in Unity and Oneness. Without this the testimony to Allah's existence cannot be complete because if more gods are believed in He would not be One whereas it is necessary that He should be One. The reason is that in case of more than one god the question would arise whether one of them created all this creation or all of them together. If one of them created it there should be some differential- to distinguish him otherwise he would be accorded preferential position without reason, which is unacceptable to the mind. If all have created it collectively then the position has only two forms; either he cannot perform his functions without the assistance of others or he is above the need for their assistance. The first case means his incapability and being in need of others while the other case means that they are several regular performers of a single act and the fallacy of both has already been shown. If we assume that all the gods performed the act of creation by dividing among themselves then, in this case all the creation will, not bear the same relationship towards the creator since each creature will bear relationship only to its own creator whereas every creature should have one and the same relationship to all creators. This is because all the creation should have one and the same relationship to all the creators as all the created in their capacity to accept effect and all the creators in their capacity to produce effect should be similar. In short there is no way but to acknowledge Him as One because in believing in numerous creators there remains no possibility of the existence of any other thing, and destruction proves implicit for the earth, the sky and everything in creation. Allah the glorified has expressed this argument in the following words:

Had there been in (the heavens and the earth other) gods except Allah, they both had been in disorder..." (Quraan, 21:22).

The fourth stage is that Allah should be regarded free of all defects and deficiencies, and devoid of body, form, illustration, similarity, position of place or time, motion, stillness, incapability and ignorance because there can be no deficiency or defect in the perfect Being nor can anyone be deemed like Him because all these attributes bring down a being from the high position of the Creator to the low position of the created. That is why along with Unity, Allah has held purity from deficiency of equal importance.

Say: He (Allah) is One (alone). Allah, the needless. He begetteth not, nor is He begotten. And there is none like unto Him" (Quraan, 112:1-4).

Vision perceiveth Him not, and He perceiveth (all) vision; He is the Subtle, the All-aware" (Quraan, 6:104).

So coin ye not any similitudes to Allah; verily Allah knoweth (every thing) and ye know not" (Quraan, 16:74).

... Nothing whatsoever (is there) like the like of Him; and He (alone) is the All-hearing and the All-seeing" (Quraan, 42:11)

The fifth stage of completing His Knowledge is that attributes should not be put in Him from outside lest there be duality in His Oneness, and deviating from its proper connotation Unity may fall in the labyrinth of one in three and three in one, because His Being is not a combination of essence and form so that attribute may cling to Him like smell in the flowers or brightness in the stars. Rather, He is the fountain head of all attributes and needs no medium for manifestation of His perfect Attributes. If He is named Omniscient it is because the signs of his knowledge are manifest. If He is called Omnipotent it is because every particle points to His Omnipotence and Activity, and if to Him is attributed the power to listen or to see it is because the cohesion of the entire creation and its administration cannot be done without hearing or seeing but the existence of these attributes in Him cannot be held to be in the same way as in the creation namely that He should be capable to know only after He acquires knowledge or He should be powerful and strong only after energy runs into His limbs because taking attributes as separate from His Being would connote duality and where there is duality unity disappears. That is how Ameer al-Momineen has rejected the idea of attributes being addition to His Being, presented Unity in its true significance, and did not allow Unity to be tainted with stains of multiplicity. This does not mean that adjectives cannot at all be attributed to Him, as this would be giving support to those who are groping in the dark abyss of negativism, although every nook and comer in the entire existence is brimming with His attributes and every particle of creation stands witness that He has knowledge, He is powerful, He hears, He sees. He nurtures under His care and allows growth under His mercy. The intention is that for Him nothing can be suggested to serve as an adjunct to Him, because His self includes attributes and His attributes connote His Self. Let us learn this very theme in the words of Imaam Abo-Abdillah Jafar bn Mohammad as-Saadiq (p.b.u.h.) comparing it with the belief in Unity adopted by other religions and then appreciate who is the exponent of the true concept of Unity.

The Imam says:

Our Allah the Glorified, the Magnificent has ever had knowledge as His Self even though there was nothing to know, sight as His Self even though there was nothing to know, sight as His Self even though there was nothing to behold, hearing as His Self even though there was nothing to hear, and Potence as His Self even though there was nothing to be under His Potence. When He created the things and the object of knowledge came into existence His knowledge became related to the known, hearing related to the heard, sight related to the seen, and potence related to its object" (at-Tawheed by Shaykh as-Sadooq, p.139)

This is the belief over which the Imams of the Prophet's family are unanimous, but the majority group has adopted a different course by creating the idea of differentiation between His Self and Attributes. ash-Shahristani says on page 42 of his book al-Milal wan-Nehal:

According to Abol-Hasan al-Ashari, Allah knows through (the attribute of) knowledge, is Powerful through activity, speaks through speech, hears through hearing and sees through sight.

If we regard attributes distinct from Self in this manner there would be two alternatives; either the attributes must have existed in Him from ever or they must have occurred later. In the first case we have to recognise as many eternal objects as the attributes which all will share with Him in being eternal, but "Allah is above what the people deem Him to have equals" In the second case in addition to subjecting Him to the alternations it would also mean that before the acquiring of the attributes He was neither scient, nor powerful, nor hearer nor beholder and this runs counter to the basic tenet of Islam.

Allah hath decreed trade lawful and hath forbidden interest..." (Quraan, 2:275)

And when you have finished the prayer remember Allah standing, and sitting, and reacting, and when ye are secure (from danger) establish prayer ... (Quraan, 4:103)

O ye men! eat of what is in the earth lawful and good and follow not the foot-steps of Satan; for verily he is an open enemy unto you" (Quraan, 2:168)

(And) say thou: "I am only a man like you, it is revealed unto me that your god is but one God, therefore whosoever desireth to meet his Lord, let him do good deeds, and associate not any one in the worship of his Lord" (Quraan, 18:110) What! enjoin ye upon the people righteousness and ye forget your own selves? Yet ye read the scripture? What: do ye not understand?" (Quraan, 2:44).

-2- About the Quraan, Ameer al-Momineen says that it contains description of the permitted and the forbidden acts such as "Allah has allowed sale and purchase but prohibited usury.

It clarifies obligatory and optional acts such as "when you have finished the prayer (of fear) remember Allah rising, sitting or lying and when you feel safe (from the enemy) then say the prayers (as usual).

Here prayer is obligatory while other forms of remembering (Allah) are optional. It has repealing and repealed verses such as about the period of seclusion after husband's death "four months and ten days" or the repealed one such as "till one year without going out" which shows that this period of seclusion should be one year. In particular places it permits the forbidden such as "whoever is compelled without being wilfully wrongful or transgressor, commits no sins.

It has positive injunctions such as "One should not add anyone with Allah in worship" It has particular and general injunctions. Particular is the one where the word shows generality but the sense is limited such as "I have made you superior over worlds, O' Bani-Israaeel."

Here the sense of "Worlds" is confined to that particular time, although the word is general in its literal meaning. The general injunctions is one which is extensive in meaning such as "Allah has knowledge of everything" It has lessons and illustrations lessons such as "Allah caught him in the punishment of this world and the next and there is lesson in it."

So seized him Allah, with the chastisement in the hereafter, and the life before (it)" (Quraan, 79:25)

Verily in this there is a lesson unto him who feareth (Allah)" (Quraan, 79:26)

A kind word and pardon is better than charity that is followed by injury, and verily Allah is Self-sufficient, the Most forbearing" (Quraan, 2:263)

And remember when We made a covenant with you and raised the "tur" (the Mountain) above you (saying), "Hold ye fast that which We have bestowed upon you with the strength (of determination) and remember that which is therein so that you may guard (yourself) against evil" (Quraan, 2:63)

So we made it a lesson for (those of) their own times and for those (of their posterity) who came after them and an exhortation unto those who guard (themselves) against evil" (Quraan, 2:66)

He it is Who fashioneth you in the wombs (of your mothers) as He liketh; There is no god but He, the All-mighty, the All-wise" (Quraan, 3:5)

Obedience and a fair word; but when the affair is determined then if they be true to Allah, it would certainly be better for them" (Quraan, 47:21)

O those who believe! It is not lawful for you to inherit women against their will; and do not straiten them in order that ye may take a part of what ye have given, unless they are guilty of manifest lewdness; but deal kindly with them, and if ye hate them, it may be that ye hate a thing while Allah hath placed in it abundant good" (Quraan, 4:19)

Say thou (unto the people of the Book), "Dispute ye with us about Allah; whereas He is our Lord and your Lord, and for us are our deeds and for you are your deeds; to Him (alone) we are (exclusively) loyal?" (Quraan, 2:139)

There is a lesson in it for him who fears Allah" and illustration as "The example of those who spend their wealth in the way of Allah is like a grain which grows seven ears each one of which bears hundred grains" It has unspecific and specific verses. Unspecific is one which has no limitation on specification such

as "Recall when Moses told his people "Allah commands you to sacrifice a COW.

Specific is one where denotation is limited such as Allah says that "the cow should be such that it has neither been used for ploughing nor for irrigation fields" There is clear and obscure in it. Clear is that which has no intricacy such as "Verily Allah has sway over everything" while obscure is that whose meaning has complication such as "the Merciful (Allah) occupies the throne" whose apparent meaning gives the impression as if Allah is bodily sitting on the Throne although the intention is to press His authority and control. In it there are brief injunctions such as "establish prayer" and those of deep meanings such as the verses about which says:

That the sense is not known except to Allah and those immersed in knowledge" Then Ameer al-Momineen dilates upon this theme in a different style, he says that there are some things in it which are necessary to know, such as 'so know that there is no god but Allah" and there are others which are not necessary to know such as "Alif lam mim" etc. It has also injunctions which have been repealed by the Prophet's action such as "As for your women who commit adultery get four male witnesses and if four witnesses do appear shut such women in the house till death ends their life" This punishment was current in early Islam but was later replaced by stoning in the case of married women. In it there are some injunctions which repealed the Prophet's action such as "Turn your face towards Masjid al-Haram" by which the injunction for facing Bayt al-Maqdis was repealed. It also contains injunctions which are obligatory only at a particular time after which their obligation ends, such as "when the call for prayer is made on Friday then hasten towards remembrance of Allah" It has also indicated grades of prohibitions as the division of sins into light and serious ones light such as "Tell the believers to lower their eyes" and serious ones such as "whoever kills a Believer wilfully his award is to remain in Hell for ever" It also contains injunctions where a little performance is enough but there is scope for further performance such as "Read the Quraan as much as you easily can.

Verily your Lord, certainly is He the All-mighty, the All-merciful" (Quraan, 26:9)

Say thou (OOur Prophet Mohammad) unto the believer men that they cast down their gaze and guard their private parts; that is purer for them; verily Allah is All-aware of what (all) ye do" (Quraan, 24:30)

Not equal are those of the believers who sit (holding back) other than those hurt, and those who strive in the way of Allah with their wealth and their selves (lives). Allah hath raised the strivers with their wealth and selves (lives), in rank above those sitting (holding back); Unto all (in faith) Allah hath promised good; but those who strive, He hath distinguished above those who sit (holding by) a great recompense" (Quraan, 4:95)

Verily, thy Lord knowest that thou standest up (in the Night Prayer) night two-third of the night, and (sometimes) half of it, and (sometimes) a third of it, and a group of those with thee; and Allah measureth (well) the night and the day; Knoweth He that never can ye take (correct) account of it, so turneth He unto you (mercifully) so recite ye whatever be easy (in the prayers) to be read of the Quraan; Knoweth He that there may be among you sick, and others travelling

in the earth seeking of the grace of Allah, and others fighting in the way of Allah, so recite ye as much as it can easily be done of it, and establish ye the (regular) prayers, and pay ye the (prescribed) poor-rate, and offer ye unto Allah a goodly loan; and whatsoever of good ye send on before hand for yourselves, ye will (surely) find it with Allah, that is the best and the greatest recompense; and seek ye the forgiveness of Allah; Verily, Allah is Oft-forgiving, the Most Merciful" (Quraan, 73:20).

2 Arabia before Proclamation of Prophethood

Point

Delivered On Return From Siffeen

I praise Allah seeking completion of His Blessing, submitting to His Glory and expecting safety from committing His sins. I invoke His help being in need of His Sufficiency (of protection). He whom He guides does not get astray, He with whom He is hostile gets no protection. He whom He supports does not remain needy. Praise is most weighty of all that is weighed and the most valuable of all that is treasured.

I stand witness that there is no god but Allah the One. He has no like. My testimony has been tested in its frankness, and its essence is our belief. We shall cling to it for ever till we live and shall store it facing the tribulations that overtake us because it is the foundation stone of Belief (Emaan) and the first step towards good actions and Divine pleasure. It is the means to keep Satan away.

I also stand witness that Mohammad (p.b.u.h.a.h.p) is His slave and His Prophet. Allah sent him with the illustrious religion, effective emblem, written Book (The Preserved Record), effulgent light, sparkling gleam and decisive injunction in order to dispel doubts, present clear proofs, administer warning through signs and to warn of punishments. At that time people had fallen in vices whereby the rope of religion had been broken, the pillars of belief had been shaken, principles had been sacrileged, system had become topsy turvy, openings were narrow, passage was dark, guidance was unknown and darkness prevailed.

Allah was being disobeyed, Satan was given support and Belief had been forsaken. As a result the pillars of religion fell down, its traces could not be discerned, its passages had been destroyed and its streets had fallen into decay. People obeyed Satan and treaded his paths.

They sought water from his watering places. Through them Satan's emblems got flying and his standard was raised in vices which trampled the people under their hoofs, and treaded upon them with their feet. The vices stood on their toes (in full stature) and the people immersed in them were strayed, perplexed, ignorant and seduced as though in a good house (Mecca) with bad neighbours (Unbelievers of Quraysh ). Instead of sleep they had wakefulness and for antimony they had tears in the eyes. They were in a land where the learned were in bridle (keeping their mouths shut) while the ignorant were honoured.

Household of Holy Prophet(Ahlil-Bayt)

They are the trustees of His secrets, shelter for His affairs, source of knowledge about Him, centre of His wisdom, valleys for His books and mountains of His religion. With them Allah straightened the bend of religion's back and removed the trembling of its limbs.

Hypocrites

They sowed vices, watered them with deception and harvested destruction. None in the Islamic community can be taken at par with the Progeny 3 of the Prophet (Alo-Mohammad). One who was under their obligation cannot be matched with them. They are the foundation of religion and pillar of Belief. The forward runner has to turn back to them while the follower has to overtake them. They possess the chief characteristics for vicegerency. In their favour exists the will and succession (of the Prophet). This is the time when right has returned to its owner and diverted to its centre of return.

-3- About the Progeny of the Prophet Ameer al-Momineen has said that no person in the world can be brought at par with them, nor can any one be deemed their equal in sublimity, because the world is overladen with their obligations and has been able to secure eternal blessings only through their guidance. They are the corner stone and foundation of religion and the sustenance for its life and survival. They are such strong pillars of knowledge and belief that they can turn away the stormy flow of doubt and suspicion. They are such middle course among the paths of excess and backwardness that if some one goes far towards excess and exaggeration or falls behind then unless he comes back or steps forward to that middle course he cannot be on the path of Islam. They possess all the characteristics which give the superiority in the right for vicegerency and leadership. Consequently, no one else in the Omma enjoys the right of patronage and guardianship. That is why the Prophet declared them his vicegerents and successors. About will and succession the commentator bn-Abil-Hadeed al-Motazili writes that there can be no doubt about

the vicegerency of Ameer al-Momineen but succession cannot imply succession in position although the Shiite sect has so interpreted it. It rather implies succession of learning. Now, if according to him succession is taken to imply succession in learning even he does not seem to succeed in achieving his object, because even by this interpretation the right of succeeding the Prophet does not devolve on any other person. When it is agreed that learning is the most essential requirement of khilaafa (caliphate) because the most important functions of the Prophet's Caliph consist of dispensation of justice, solving problems of religious laws, clarifying intricacies and administration of religious penalties. If these functions are taken away from the Prophet's deputy his position will come down to that of a worldly ruler. He cannot be regarded as the pivot of religious authority. Therefore either we should keep governmental authority separate from Prophet's vicegerency or accept the successor of Prophet's knowledge to suit that position.

The interpretation of bn-Abil-Hadeed could be acceptable if Ameer al-Momineen had uttered this sentence alone, but observing that it was uttered soon after Ali's (p.b.u.h.) recognition as Caliph and just after it the sentence "Right has returned to its owner" exists, this interpretation of his seems baseless. Rather, the Prophet's will cannot imply any other will except that for vicegerency and caliphate, and succession would imply not succession in property nor in knowledge because this was not an occasion to mention it here but it must mean the succession in the right leadership which stood proved as from Allah not only on the ground of kinship but on the ground of qualities of perfection.

3 Ash-Shaqshaqiyya|4|: About his and the first 3 caliph's rule, and his Opponents

Beware! By Allah, the son of Abo-Quhafa (Abi-Bakr) |5| dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.

Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to bn-Khattaab after himself.

Then he quoted al-Asha's verse:

My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jaabir's brother Hayyan.|6|

It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.

Sayyid Razi says: The words in this sermon "like the rider of an unruly camel” mean to convey that when a camel rider is stiff in drawing up the rein then in this scuffle the nostril gets bruised, but if he lets it loose in spite of the camel's unruliness, it would throw him somewhere and would get out of control" ashnaq an-naqah” is used when the rider holds up the rein and raises the camel's head upwards.

Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group[7] and regarded me to be one of them. But good Heavens! what had I to do with this "consultation? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Omayya) also stood up swallowing up Allah's wealth | 8 | like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.

At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Hosayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:

That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones." (Quraan, 28:83)

Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.

It is said that when Ameer al-Momineen reached here in his sermon a man of Iraq stood up and handed him over a writing. Ameer al-Momineen began looking at it, when bn-Abbas said “O Ameer al-Momineen, I wish you resumed your Sermon from where you broke it." Thereupon he replied:

O bn-Abbas it was like the foam of a Camel which gushed out but subsided.

bn Abbas says that he never grieved over any utterance as he did over this one because Ameer al-Momineen could not finish it as he wished to.

-4-This sermon is known as the sermon of ash-Shaqshaqiyya, and is counted among the most famous sermons of Ameer al-Momineen. It was delivered at ar-Rahba. Although some people have denied it to be Ameer

al-Momineen's utterance and by attributing it to Sayyid Razi (or ash-Shareef ar-Razi) have laid blame on his acknowledged integrity, yet truth-loving scholars have denied its veracity. Nor can there be any ground for this denial because Ali's (p.b.u.h.) difference of view in the matter of Caliphate is not a secret matter, so that such hints should be regarded as something alien. And the events which have been alluded to in this sermon are preserved in the annals of history which testifies them word by word and sentence by sentence. If the same events which are related by history are recounted by Ameer al-Momineen then what is the ground for denying them? If the memory of discouraging circumstances faced by him scon after the death of the Prophet appeared unpalatable to him it should not be surprising. No doubt this sermon hits at the prestige of certain personalities and gives a set back to the faith and belief in them but this cannot be sustained by denying the sermon to be Ameer al-Momineen's utterance, unless the true events are analysed and truth unveiled; otherwise just denying it to be Ameer al-Momineen's utterance because it contains disparagement of certain individuals carries no weight, when similar criticism has been related by other historians as well. Thus (Abo-Othmaan) Amr bn Bahr al-Jaahiz has recorded the following words of a sermon of Ameer al-Momineen and they are not less weighty than the criticism in the 'sermon of ash-Shaqshaqiyya.

Those two passed away and the third one rose like the crow whose courage is confined to the belly. It would have been better if both his wings had been cut and his head severed.

Consequently, the idea that it is the production of Sayyid Razi is far from truth and a result of partisanship and partiality. Or else if it is the result of some research it should be brought out. Otherwise, remaining in such wishful illusion does not alter the truth, nor can the force of decisive arguments be curbed down by mere disagreement and displeasure.

Now we set forth the evidence of those scholars and traditionists who have clearly held it to be Ameer al-Momineen's production, so that its historical importance should become known. Among these scholars some are those before Sayyid Razi's period, some are his contemporaries and some are those who came after him but they all related it through their own chain of authority.

How can ar-Razi have such guts or such style of writing. I have seen Sayyid Razi's writings and know his style of composition. Nowhere does his writing match with this one and I have already seen it in books written two hundred years before the birth of Sayyid Razi, and I have seen it in familiar writings about which I know by which scholars or men of letters they were compiled. At that time not only ar-Razi but even his father Abo-Ahmad an-Naqeeb has not been born."

Shaykh Abo-Nasr al-Hasan bn Mohammad bn Ibraheem informed me from al-Haajib Abol-Wafa" Mohammad bn Badi, al-Hosayn bn Ahmad bn Badi" and al-Hosayn bn Ahmad bn-Abdr-Rahmaan and they from al-Hafiz Abi-Bakr (Ahmad bn Mosa) bn Mardowayh al-Isfahaani (d. 416 A.H.) and he from al-Hafiz Abol-Qaasim Solaymaan bn Ahmad at-Tabarani (d. 360 A.H.) and he from Ahmad bn Ali al-Abbar and he from Ishaaq bn Saeed Abo-Salama ad-Dimashqi and he from Kholayd bn Dalaj and he from Ataa bn Abi Rabah and he from bn Abbas. (Bihar al-Anwaar, 1st ed. vol.8, pp.160-161)

al-Qazi Abdl-Jabbaar bn Ahmad al-Asadabadi (d. 415A.H.) who was a strict Motazilite explains some expressions of this sermon in his book al-Moghni and tries to prove that it does not strike against any preceding caliph but does not deny it to be Ameer al-Momineen's composition. (ibid., p.161)

Mohammad bn Ibraheem bn Ishaaq at-Talaqani told us that Abdl-Aziz bn Yahya al-Jalodi (d. 332 A.H.) told him that Abo-Abdillah Ahmad bn Ammaar bn Khaalid told him that Yahya bn Abdl-Hameed al-Himmani (d. 228 A.H.) told him that Esaa bn Rasheed related this sermon from Ali Hozayfa and he from Ekrima and he from bn Abbas. (Elal ash-sharai, voi. 1, chap. 122, p.144; Maani al-Akhbaar, chap. 22, pp.360-361)

Mohammad bn Ali Majilawayh related this sermon to us and he took it from his uncle Mohammad bn abil-Qaasim and he from Ahmad bn Abi Abdillah (Mohammad bn Khaalid) al-Barqi and he from his father and he from (Mohammad) bn-Abi-Omayr and he from Aban bn Othmaan and he from Aban bn Taghlib and he from Ekrima and he from bn Abbas. (Elal ash-sharai, vol.1, chap. 122, p.146; Maani al-Akhbaar, chap. 22, p.361)

The author of Kitaab al-Ghaaraat Abo-Ishaaq, Ibraheem bn Mohammad ath-Thaqafi al-Koofi (d. 283 A.H.) has related this sermon through his own chain of authorities. The date of completion of writing this book is Tuesday the 13th Shawwal 255 A.H. and in the same year, Mortaza al-Mosawi was born. He was older in age than his brother Sayyid Razi. (Anwaar an-Nomaaniyya, p.37)

This sermon was related to us by Mohammad bn Yoosof who related it from al-Hasan bn Ali bn Abdl-Kareem az-Zafarani and he from Mohammad bn Zakariyya al-Ghaalibi and he from Yaqoob bn Jafar bn Solaymaan and he from his father and he from his grand-father and he from bn Abbas. (Translation of at-Taraif, p.202)

(Abol-Fath Hilaal bn Mohammad bn Jafar) al-Haffar related this sermon to us. He related it from Abol-Qaasim (Ismaaeel bn Ali bn Ali) ad-Dibili and he from his father and he from his brother Dibil (bn Ali al-Khozaai) and he from Mohammad bn Salama ash-Shami and he from Zorara bn Ayan and he from Abo-Jafar Mohammad bn Ali and he from bn Abbas. (al-Amali, p.237)

A number of relaters of traditions have related this sermon from bn Abbas through numerous chains. (al-Ershad, p.135)

A number of relaters have given an account of this sermon from bn Abbas through various chains. bn Abbas said that he was in the audience of Ameer al-Momineen at ar-Rahba (a place in Koofa) when conversation turned to

Nahjol-Balaagha / Sermons Caliphate and those who had preceded him as Caliphs, when Ameer al-Momineen breathed a sigh and delivered this sermon. (al-Ehtijaj, p.101)

Our Shaykh Abol-Qaasim an-Nafis al-Anbaari related this sermon to us through his chain of authorities that ends with bn Abbas, who said that after allegiance had been paid to Ameer al-Momineen as Caliph he was sitting on the pulpit when a man from the audience enquired why he had remained quiet till then whereupon Ameer al-Momineen delivered this sermon extempore. (Tazkirat khawas al-Omma, p.73)

It is stated in the utterances of Ameer al-Momineen Ali (Allah may be pleased with him) that "It is strange during life time he (Abi-Bakr) wanted to give up the Caliphate but he strengthened its foundation for the other one after his death" (Sharh Dorratol-Ghawwas, p.17)

Ameer al-Momineen Sayyid al-Arifeen Ali (p.b.u.h.) has stated in one of his brilliant Sermons "this is the Shiqshiqa that burst forth" (al-Orwa lee Ahil-Khalwa wal-Jalwa, p3, manuscript in Naasiria Library, Lucknow, India)

One sermon of Ameer al-Momineen Ali is known as al-Khotbash-Shaqshaqiyya (the sermon of the Camel's Foam). (Majma al-Amthal, vol.1, p.369)

al-Khotbash-Shaqshaqiyya is by Ali so named because when bn Abbas asked him to resume it where he had left it, he said "O bn Abbas! it was the foam of a camel that burst forth then subsided. "

al-Khotbash-Shaqshaqiyya of Ali is attributed to Ali (Allah may honour his face).

In the face of these evidences and undeniable proofs is there any scope to hold that it is not Ameer al-Momineen's production and that Sayyid Razi prepared it himself?

-5- Ameer al-Momineen has referred to Abi-Bakr's accession to the Caliphate metaphorically as having dressed himself with it. This was a common metaphor. Thus, when Othmaan was called to give up the Caliphate he replied, "I shall not put off this shirt which Allah has put on me" No doubt Ameer al-Momineen has not attributed this dressing of Caliphate to Allah but to Abi-Bakr himself because according to unanimous opinion his Caliphate was not from Allah but his own affair. That is why Ameer al-Momineen said that Abi-Bakr dressed himself with the Caliphate. He knew that this dress had been stitched for his own body and his position with relation to the Caliphate was that of the axis in the hand-mill which cannot retain its central position without it nor be of any use. Similarly, he held "I was the central pivot of the Caliphate, were I not there, its entire system would have gone astray from the pivot. It was I who acted as a guard for its organisation and order and guided it through all difficulties. Currents of learning flowed from my bosom and watered it on all sides. My position was high beyond imagination but lust of world seekers for government became a tumbling stone for me and I had to confine myself to seclusion. Blinding darkness prevailed all round and there was intense gloom everywhere. The young grew old and the old departed for the graves but this patience-breaking period would not end. I kept watching with my eyes the plundering of my own inheritance and saw the passing of Caliphate from one hand to the other but remained patient as I could not stop their high-handedness for lack of means.

NEED FOR THE PROPHETS CALIPH AND THE MODE OF HIS APPOINTMENT

After the Prophet of Islam the presence of such a personality was inevitable who could stop the community from disintegration and guard the religious law against change, alteration and interference by those who wanted to twist it to suit their own desires. If this very need is denied then there is no sense in attaching so much importance to the succession of the Prophet that the assemblage in Saqeefa of Bani-Saaida should have been considered more important than the burial of the Prophet. If the need is recognised, the question is whether or not the Prophet too realised it. If it is held he could not attend to it and appreciate its need or absence of need it would be the biggest proof for regarding the Prophet's mind to be blank for thinking of means to stop the evils of innovations and apostasy in spite of having given warnings about them. If it is said that he did realise it but had to live it unresolved on account of some advantage then instead of keeping it hidden the advantage should be clearly

indicated otherwise silence without purpose would constitute delinquency in the discharge of the obligations of Prophethood. If there was some impediment, it should be disclosed otherwise we should agree that just as the Prophet did not leave any item of religion incomplete he did not leave this matter either and did propose such a course of action for it, that if it was acted upon religion would have remained safe against the interference of others.

The question now is what was that course of action. If it is taken to be the consensus of opinion of the community then it cannot truly take place as in such consensus-acquiescence community then it cannot truly take place as in such consensus acquiescence of every individual is necessary; but taking into account the difference in human temperaments it seems impossible that they would agree on any single point. Nor is there any example where on such matters there has been no single voice of dissent. How then can such a fundamental need be made dependent on the occurrence of such an impossible event need on which converges the future of Islam and the good of the Moslims. Therefore, the mind is not prepared to accept this criterion. Nor is tradition in harmony with it, as al-Qazi Alaoddeen in Sharh al-Mawaaqif:

You should know that Caliphate cannot depend upon unanimity of election because no logical or traditional argument can be advanced for it.

In fact when the advocates of unanimous election found that unanimity of all votes is difficult they adopted the agreement of the majority as a substitute for unanimity, ignoring the difference of the minority. In such a case also it often happens that the force of fair and foul or correct and incorrect ways turns the flow of the majority opinion in the direction where there is neither individual distinction nor personal merit as a result of which competent persons remain hidden while incompetent individuals stand forward. When capabilities remain so curbed and personal ends stand in the way as hurdles, how can there be expectation for the election of correct person. Even if it is assumed that all voters have an independent unbiased view, that none of them has his own objective and that none has any other consideration, it is not necessary that every verdict of the majority should be correct, and that it cannot go astray. Experience shows that after experiment the majority has held its own verdict to be wrong. If every verdict of the majority is correct then its first verdict should be wrong because the verdict which holds it wrong is also that of the majority. In this circumstances if the election of the Caliph goes wrong who would be responsible for the mistake, and who should face the blame for the ruination of the Islamic polity. Similarly on whom would be the liability for the bloodshed and slaughter following the turmoil and activity of the elections. When it has been seen that even those who sat in the audience of the Holy Prophet could not be free of mutual quarrel and strife how can others avoid it.

If with a view to avoid mischief it is left to the people of authority to choose anyone they like then here too the same friction and conflict would prevail because here again convergence of human temperaments on one point is not necessary nor can they be assumed to rise above personal ends. In fact here the chances of conflict and collision would be stronger because if not all at least most of them would themselves be candidates for that position and would not spare any effort to defeat their opponent, creating impediments in his way

as best as possible. Its inevitable consequence would be mutual struggle and mischief-mongering. Thus, it would not be possible to ward off the mischief for which this device was adopted, and instead of finding a proper individual the community would just become an instrument for the achievement of personal benefits of the others. Again, what would be the criterion for these people in authority? The same as has usually been, namely whoever collects a few supporters and is able to create commotion in any meeting by use of forceful words would count among the people of authority. Or would capabilities also be judged? If the mode of judging the capabilities is again this very common vote then the same complications and conflicts would arise here too, to avoid which this way was adopted. If there is some other standard, then instead of judging the capabilities of the voters by it why not judge the person who is considered suitable for the position in view. Further, how many persons in authority would be enough to give a verdict? Apparently a verdict once accepted would be precedent for good and the number that would give this verdict would become the criterion for future. al-Qazi Alaoddeen writes:

Rather the nomination of one or two individuals by the people in authority is enough because we know that the companions who were strict in religion deemed it enough as the nomination of Abi-Bakr by Omar and of Othmaan by Abdr-Rahmaan. (Sharh al-Mawaaqif, p.351)

This is the account of the "unanimous election" in the Hall of Bani-Saaida and the activity of the consultative assembly: that is, one man's action has been given the name of unanimous election and one individual's deed given the name of consultative assembly. Abi-Bakr had well understood this reality that election means the vote of a person or two only which is to be attributed to common simple people. That is why he ignored the requirements of unanimous election, majority vote or method of choosing through electoral assembly and appointed Omar by nomination. Aysha also considered that leaving the question of caliphate to the vote of a few particular individuals meant inviting mischief and trouble. She sent a word to Omar on his death saying:

Do not leave the Islamic community without a chief. Nominate a Caliph for it and leave it not without an authority as otherwise I apprehend mischief and trouble.

When the election by those in authority proved futile it was given up and only "might is right" became the criteria-namely whoever subdues others and binds them under his sway and control is accepted as the Caliph of the Prophet and his true successor. These are those self-adopted principles in the face of which all the Prophet's sayings uttered in the "Feast of the Relatives" on the night of hijra, at the battle of Tabook, on the occasion of conveying the Quraanic chapter "al-Baraa" (at-Tawba, chap. 9) and at Ghadeer (the spring of) Khom. The strange thing is that when each of the first three caliphates is based on one individual's choice how can this very right to choose be denied to the Prophet himself, particularly when this was the only way to end all the dissension, namely that the Prophet should have himself settled it and saved the community from future disturbances and spared it from leaving this decision in the hands of people who were themselves involved in personal aims and objects. This is the correct

procedure which stands to reason and which has also the support of the Prophet's definite sayings.

-6- Hayyan bn Samin al-Hanafi of Yamama was the chief of the tribe Bani-Haneefa and the master of fort and army. Jabir is the name of his younger brother while al-Asha whose real name was Maymoon bn Qays bn Jandal enjoyed the position of being his bosom friend and led a decent happy life through his bounty. In this verse he has compared his current life with the previous one that is the days when he roamed about in search of livelihood and those when he led a happy life in Hayyan's company. Generally Ameer al-Momineen's quoting of this verse has been taken to compare this troubled period with the peaceful days passed under the care and protection of the Prophet when he was free from all sorts of troubles and enjoyed mental peace. But taking into account the occasion for making this comparison and the subject matter of the verse it would not be far fetched if it is taken to indicate the difference between the unimportant position of those in power during the Prophet's life time and the authority and power enjoyed by them after him, that is, at one time in the days of the Prophet no heed was paid to them because of Ali's personality but now the time had so changed that the same people were masters of the affairs of the Moslim world.

-7- When Omar was wounded by Abo-Loloa and he saw that it was difficult for him to survive because of the deep wound, he formed a consultative committee and nominated for it Ali bn Abi-Talib, Othmaan bn Affaan, Abdr-Rahmaan bn Awf, az-Zobayr bn Awwam, Saad bn Abi Waqqaas, and Talha bn Obaydillah and bound them that after three days of his death they should select one of themselves as the Caliph while for those three days Sohayb should act as Caliph. On receipt of these instructions some members of the committee requested him to indicate what ideas he had about each of them to enable them to proceed further in their light. Omar therefore disclosed his own view about each individual. He said that Saad was harsh-tempered and hot headed; Abdr-Rahmaan was the Pharaoh of the community; az-Zobayr was, if pleased, a true believer but if displeased an unbeliever; Talha was the embodiment of pride and haughtiness, if he was made caliph he would put the ring of the caliphate on his wife's finger while Othmaan did not see beyond his kinsmen. As regards Ali he is enamoured of the Caliphate although I know that he alone can run it on right lines. Nevertheless, despite this admission, he thought it necessary to constitute the consultative Committee and in selecting its members and laying down the working procedure he made sure that the Caliphate would take the direction in which he wished to turn it. Thus, a man of ordinary prudence can draw the conclusion that all the factors for Othmaan's success were present therein. If we look at its members we see that one of them namely Abdr-Rahmaan bn Awf is the husband of Othmaan's sister, next Saad bn Abi Waqqaas besides bearing malice towards Ali is a relation and kinsman of Abdr-Rahmaan. Neither of them can be taken to go against Othmaan. The third Talha bn Obaydillah about whom Prof. Mohammad Abdo writes in his annotation on Nahjol-Balagha:

Talha was inclined towards Othmaan and the reason for it was no less than that he was against Ali, because he himself was at at-Taymi and Abi-Bakr's

accession to the Caliphate had created bad blood between Bani-Taym and Bani-Hashim.

As regards az-Zobayr, even if he had voted for Ali, what could his single vote achieve. According to at-Tabari's statement Talha was not present in Madeena at that time but his absence did not stand in the way of Othmaan's success. Rather even if he were present, as he did actually reach at the meeting (of the Committee), and he is taken to be Ali's supporter, still there could be no doubt in Othmaan's success because Omar's sagacious mind had set the working procedure that:

If two agree about one and the other two about another then Abdillah bn Omar should act as the arbitrator. The group whom he orders should choose the Caliph from among themselves. If they do not accept Abdillah bn Omar's verdict, support should be given to the group which includes Abdr-Rahmaan bn Awf, but if the others do not agree they should be beheaded for opposing this verdict. (at-Tabari, vol. 1, pp.2779-2780; bn al-Athir, vol.3, p.67).

Here disagreement with the verdict of Abdillah bn Omar has no meaning since he was directed to support the group which included Abdr-Rahmaan bn Awf. He had ordered his son Abdillah and Sohayb that:

If the people differ, you should side with the majority, but if three of them are on one side and the other three on the other, you should side with the group including Abdr-Rahmaan bn Awf. (at-Tabari, vol.1, pp.2725, 2780; bn al-Athir, vol.3, pp.51, 67).

In this instruction the agreement with the majority also means support of Abdr-Rahmaan because the majority could not be on any other side since fifty blood-thirsty swords had been put on the heads of the opposition group with orders to fall on their heads on Abdr-Rahmaan's behest. Ameer al-Momineen's eye had fore-read it at that very moment that the Caliphate was going to Othmaan as appears from his following words which he spoke to al-Abbas bn Abdl-Mottalib:

The Caliphate has been turned away from us" al-Abbas asked how could he know it. Then he replied, "Othmaan has also been coupled with me and it has been laid down that the majority should be supported; but if two agree on one and two on the other, then support should be given to the group which includes Abdr-Rahmaan bn Awf. Now Saad will support his cousin Abdr-Rahmaan who is of course the husband of Othmaan's sister" (ibid)

However, after Omar's death this meeting took place in the room of Aysha and on its door stood Abo-Talha al-Ansaari with fifty men having drawn swords in their hands. Talha started the proceedings and inviting all others to be witness said that he gave his right of vote to Othmaan. This touched az-Zobayr's sense of honour as his mother Safiyya daughter of Abdl-Mottalib was the sister of Prophet's father. So he gave his right of vote to Ali. Thereafter Saad bn Abi Waqqaas made his right of vote to Abdr-Rahmaan. This left three members of the consultative committee out of whom Abdr-Rahmaan said that he was willing to give up his own right of vote if Ali (p.b.u.h.) and Othmaan gave him the right to choose one of them or one of these two should acquire this right by

withdrawing. This was a trap in which Ali had been entangled from all sides namely that either he should abandon his own right or else allow Abdr-Rahmaan to do as he wished. The first case was not possible for him; that is, to give up his own right and elect Othmaan or Abdr-Rahmaan. So, he clung to his right, while Abdr-Rahmaan separating himself from it assumed this power and said to Ameer al-Momineen, "I pay you allegiance on your following the Book of Allah, the Sonna of the Prophet and the conduct of the two Shaykhs, (Abi-Bakr and Omar). Ali replied, "Rather on following the Book of Allah, the Sonna of the Prophet and my own findings" When he got the same reply even after repeating the question thrice he turned to Othmaan saying, "Do you accept these conditions" He had no reason to refuse and so he agreed to the conditions and allegiance was paid to him. When Amir al-Momineen saw his rights being thus trampled he said:

This is not the first day when you behaved against us. I have only to keep good patience. Allah is the Helper against whatever you say. By Allah, you have not made Othmaan Caliph but in the hope that he would give back the Caliphate to you.

After recording the events of ash-Shoora (consultative committee), bn-Abil-Hadeed has written that when allegiance had been paid to Othmaan, Ali addressed Othmaan and Abdr-Rahmaan saying, "May Allah sow the seed of dissension among you" and so it happened that each turned a bitter enemy of the other and Abdr-Rahmaan did not ever after speak to Othmaan till death. Even on death bed he turned his face on seeing him.

On seeing these events the question arises whether ash-Shoora (consultative committee) means confining the matter to six persons, thereafter to three and finally to one only. Also whether the condition of following the conduct of the two Shaykhs for Caliphate was put by Omar or it was just a hurdle put by Abdr-Rahmaan between Ali (p.b.u.h.) and the Caliphate, although the first Caliph did not put forth this condition at the time of nominating the second Caliph, namely that he should follow the former's footsteps. What then was the occasion for this condition here?

However, Ameer al-Momineen had agreed to participate in it in order to avoid mischief and to put an end to arguing so that others should be silenced and should not be able to claim that they would have voted in his favour and that he himself evaded the consultative committee and did not give them an opportunity of selecting him.

-8-About the reign of the third Caliph, Ameer al-Momineen says that soon on Othmaan's coming to power Bani-Omayya got ground and began plundering the Bayt al-Mal (public fund), and just as cattle on seeing green grass after drought trample it away, they recklessly fell upon Allah's money and devoured it. At last this self-indulgence and nepotism brought him to the stage when people besieged his house, put him to sword and made him vomit all that he had swallowed.

The maladministration that took place in this period was such that no Moslim can remain unmoved to see that Companions of high position were lying uncared for, they were stricken with poverty and surrounded by pennilessness while

control over Bayt al-Mal (public fund) was that of Bani-Omayya, government positions were occupied by their young and inexperienced persons, special Moslim properties were owned by them, meadows provided grazing but to their cattle, houses were built but by them, and orchards were but for them. If any compassionate person spoke about these excesses his ribs were broken, and if someone agitated this capitalism he was externed from the city. The uses to which zakat and charities which were meant for the poor and the wretched and the public fund which was the common property of the Moslims were put may be observed from the following few illustrations;

Egypt Abdillah bn Saad bn Abi Sarh, in Syria Moaawiya bn Abi Sofyaan, and in Basra, Abdillah bn Amir were the governors appointed by him (ibid.)

4 His Far-Sightedness and his Staunch Conviction in Belief

Through us you got guidance in the darkness and secured high position, and through us you got out of the gloomy night. The ears which do not listen to the cries may become deaf. How can one who remained deaf to the loud cries (of the Quraan and the Prophet) listen to (my) feeble voice. The heart that has ever palpitated (with fear of Allah) may get peace.

I always apprehended from you consequences of treachery and I had seen you through in the garb of the deceitful. The curtain of religion had kept me hidden from you but the truth of my intentions disclosed you to me. I stood for you on the path of truth among misleading tracks where you met each other but there was no leader and you dug but got no water.

Today I am making these dumb things speak to you (i.e. my suggestive ideas and deep musings etc.) which are full of descriptive power. The opinion of the person who abandons me may get astray. I have never doubted in the truth since it has been shown to me. Moosa | 9| did not entertain fear for his own self. Rather he apprehended mastery of the ignorant and away of deviation. Today we stand on the cross-roads of truth and untruth. The one who is sure of getting water feels no thirst.

-9-The reference is to that even of Moses when sorcerers were sent for to confront him and they showed their sorcery by throwing ropes and sticks on the ground and Moses felt afraid. Thus, the Quraan records:

... it seemed to him (Moses), by their sorcery as if they were running. Then Moses felt in himself a fear. We said: Fear not! Verily thou art the uppermost. (20:66-68)

Ameer al-Momineen says that the ground for Moses fear was not that since he saw ropes and sticks moving he might have entertained fear for his life but the cause of his fear was lest people be impressed with this sorcery and get astray, and untruth might prevail on account of this craft. That is why Moses was not consoled by saying that his life was safe but by saying that he would prove superior, and his claim would be upheld. Since his fear was for the defeat of the truth and victory of the untruth, not for his own life, the consideration was given to him for the victory of truth and not for the protection of his life.

Ameer al-Momineen also means that he too had the same fear viz. that the people should not be caught in the trap of these (Talha, az-Zobayr, etc.) and fail into misguidance by getting astray from the true faith. Otherwise, he himself never feared for his own life.

5 When the Holy Prophet died and Abbas bn-Abd al-Mottalib and Abo-Sofyaan bn-Harb offered to pay Allegiance to him for the caliphate

O People! | 10 | Steer clear through the waves of mischief by boats of deliverance, turn away from the path of dissension and put off the crowns of pride. Prosperous is one who rises with wings (i.e. when he has power) or else he remains peaceful and others enjoy ease. It (i.e. the aspiration for Caliphate) is like turbid water or like a morsel that would suffocate the person who swallows it. One who plucks fruits before ripening is like one who cultivated in another's field.

If I speak out they would call me greedy towards power but if I keep quiet they would say I was afraid of death. It is a pity that after all the ups and downs (I have been through). By Allah the son of Abi-Talib 11 is more familiar with death than an infant with the breast of its mother. I have hidden knowledge, if I disclose it you will start trembling like ropes in deep wells.

-10- When the Holy Prophet died Abo-Sofyaan was not in Madeena. He was coming back when on his way he got the news of this tragedy. At once he enquired who had become the leader and Chief. He was told that people had paid allegiance to Abi-Bakr. On hearing this the acknowledged mischief-monger of Arabia went into deep thought and eventually went to Abbas bn Abdl-Mottalib with a proposal. He said to him, "Look, these people have by contrivance made over the Caliphate to the Taym and deprived Bani-Hashim of it for good, and after himself this man would place over our heads a haughty man of Bani-Adi. Let us go to Ali bn Abi-Talib and ask him to get out of his house and take to arms to secure his right" So taking Abbas with him he came to Ali and said:

Let me your hand; I pay allegiance to you and if anyone rises in opposition I would fill the streets of Madeena with men of cavalry and infantry" This was the most delicate moment for Ameer al-Momineen. He regarded himself as the true head and successor of the Prophet while a man with the backing of his tribe and party like Abo-Sofyaan was ready to support him. Just a signal was enough to ignite the flames of war. But Ameer al-Momineen's foresight and right judgement saved the Moslims from civil war as his piercing eyes perceived that this man wanted to start civil war by rousing the passions of tribal partisanship and distinction of birth, so that Islam should be struck with a

convulsion that would shake it to its roots. Ameer al-Momineen therefore rejected his counsel and admonished him severely and spoke forth the words, whereby he has stopped people from mischief mongering, and undue conceit, and declared his stand to be that for him there were only two courses either to take up arms or to sit quietly at home. If he rose for war there was no supporter so that he could suppress these rising insurgencies. The only course left was quietly to wait for the opportunity till circumstances were favourable.

Ameer al-Momineen's quietness at this stage was indicative of his high policy and far-sightedness, because if in those circumstances Madeena had become the centre of war its fire would have engulfed the whole of Arabia in its flames. The discord and scuffle that had already begun among mohaajiroon (those who came from Mecca) and Ansaar (the locals of Madeena) would have increased to maximum, the wire-pullings of the hypocrites would have had full play, and Islam's ship would have been caught in such a whirlpool that its balancing would have been difficult; Ameer al-Momineen suffered trouble and tribulations but did not raise his hands. History is witness that during his life at Mecca the Prophet suffered all sorts of troubles but he was not prepared to clash or struggle by abandoning patience and endurance, because he realised that if war took place at that stage the way for Islam's growth and fruition would be closed. Of course, when he had collected supporters and helpers enough to suppress the flood of unbelief and curb the disturbances, he rose to face the enemy. Similarly, Ameer al-Momineen, treating the life of the Prophet as a torch for his guidance refrained from exhibiting the power of his arm because he was realising that rising against the enemy without helpers and supporters would become a source of revolt and defeat instead of success and victory. Therefore, on this occasion Ameer al-Momineen has likened the desire for Caliphate to turbid water or a morsel suffocating the throat. Thus, even where people had forcibly snatched this morsel and wanted to swallow it by forcible thrusting, it got stuck up in their throat. They could neither swallow it nor vomit it out. That is, they could neither manage it as is apparent from the blunders they committed in connection with Islamic injunctions, nor were they ready to cast off the knot from their neck.

He reiterated the same ideas in different words thus: "If had I attempted to pluck the unripe fruit of Caliphate then by this the orchard would have been desolated and I too would have achieved nothing, like these people who cultivate on other's land but can neither guard it, nor water it at proper time, nor reap any crop from it. The position of these people is that if I ask them to vacate it so that the owner should cultivate it himself and protect it, they say how greedy am, while if I keep quiet they think I am afraid of death. They should tell me on what occasion did I ever feel afraid, or flew from battle-field for life, whereas every small or big encounter is proof of my bravery and a witness to my daring and courage. He who plays with swords and strikes against hillocks is not afraid of death. I am so familiar with death that even an infant is not so familiar with the breast of its mother. Hark! The reason for my silence is the knowledge that the Prophet has put in my bosom. If I divulge it you would get perplexed and bewildered. Let some days pass and you would know the reason of my inaction, and perceive with your own eyes what sorts of people would appear on this scene under the name of Islam, and what destruction they would bring

about. My silence is because this would happen, otherwise it is not silence without reason.

A Persian hemistich says:

Silence has meaning which cannot be couched in words."

-11-About death Ameer al-Momineen says that it is so dear to him that even an infant does not so love to leap towards the source of its nourishment while in its mother's lap. An infant's attachment with the breast of its mother is under the effect of a natural impulse but the dictates of natural impulses change with the advance of age. When the limited period of infancy ends and the infant's temperament changes, he does not like even to look at what was so familiar to him but rather turns his face from it in disgust. But the love of prophets and saints for union with Allah is mental and spiritual, and mental and spiritual feelings do not change, nor does weakness or decay occur in them. Since death is the means and first rung towards this goal their love for death increases to such an extent that its rigours become the cause of pleasure for them and its bitterness proves to be the source of delight for their taste. Their love for it is the same as that of the thirsty for the well or that of a lost passenger for his goal. Thus when Ameer al-Momineen was wounded by Abdr-Rahmaan bn Moljam's fatal attack, he said "I was but like the walker who has reached (the goal) or like the seeker who has found (his object) and whatever is with Allah is good for the pious" The Prophet also said that there is no pleasure for a believer other than union with Allah.

6 On being advised not to chase Talha bn-Obaydillah and az-Zobayr bn-Awwam for fighting

By Allah I shall not be like the badger, which feigns sleep on continuous (sound of) stone-throwing till he who is in search of it finds it or he who is on the look out for it overpowers it. Rather, I shall ever strike the deviators from truth with the help of those who advance towards it, and the sinners and doubters with the help of those who listen to me and obey, till my day (of death) comes. By Allah I have been continually deprived of my right from the day the Prophet died till today.

-12- When Ameer al-Momineen showed intention to chase Talha and az-Zobayr, he was advised to leave them on their own lest he received some harm from them. Ameer al-Momineen uttered these words in reply, the sum total whereof is: "How long can I be a mere spectator to my right being snatched and keep quiet. Now, so long as I have breath of life I shall fight them and make them suffer the consequences of their conduct. They should not think that I can be easily over-powered like the badger."

Daboo means badger. Its nickname is Om-Amir and Om-Torrayq. It is also called "the glutton, because it swallows everything and eats up whatever it gets as if several bellies were contained in one, and they do not have their fill. It is

also called Nathal. It is a very simple and silly animal. Its slyness is apparent from the way it is easily caught. It is said that the hunter surrounds its den and strikes it with his foot or a stick, and calls out softly, "Bow you head Om-Torrayq, conceal yourself Om-Amir" On repeating this sentence and patting the ground, it conceals itself in a corner of the den. Then the hunter says, "Om-Amir is not in its den, it is sleeping" On hearing this it stretches its limbs and feigns sleep. The hunter then puts the knot in its feet and drags it out, and if falls like a coward into his hand without resistance.

7 The hypocrites

They|13| 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.

-13-Ameer al-Momineen 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.

8 About az-Zobayr 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. 14 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. |15|

-14-When after swearing allegiance on the hand of Ameer al-Momineen, az-Zobayr bn 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-Zobayr suspected that Othmaan was slain at Ameer al-Momineen'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.

-15-Ameer al-Momineen 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.

9 Cowardice of the People of Jamal

They|16| 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.

-16-About the people of Jamal (i.e. the enemy in the battle of Jamal) Ameer al-Momineen 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 Ameer al-Momineen 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."

10 Talha and az-Zobayr

Beware! Satan |17| 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.

-17-When Talha and az-Zobayr broke away by violating the Oath of allegiance and set for Basra in the company of Aysha, Ameer al-Momineen spoke in these words which are part of the long speech.

bn-Abil-Hadeed has written that in this sermon Satan denotes the real Satan as well as Moaawiya because Moaawiya was secretly conspiring with Talha and az-Zobayr and instigating them to fight against Ameer al-Momineen but the reference to the real Satan is more appropriate, obvious and in accord with the situation and circumstances.

11 When he gave the Standard of the Battle of Jamal to his son Mohammad bn-Hanafiyya

Mountains |19| 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.

-18-Mohammad bn Hanafiyya was Ameer al-Momineen's son but called bn Hanafiyya after his mother. His mother's name was Khawla bnt Jafar. She was known as Hanafiyya after her tribe Bani-Haneefa. When people of Yamama were declared apostates for refusing to pay zakat (religious tax) and were killed and their women-folk were brought to Madeena as slave girls, this lady also came to Madeena with them. When her tribesmen came to know it they approached Ameer al-Momineen and requested him to save her from the blemish of slavery and protect her family honour and prestige. Consequently, Ameer al-Momineen set her free after purchasing and married here whereafter Mohammad was born.

Most historians have written his surname as Abol-Qaasim. Thus, the author of al-Isteeaab (vol.3, pp.1366, 1367-1368, 1370, 1371-1372) has narrated the opinion of Abo-Rasheed bn Hafs az-Zohri that from among the sons of the companions (of the Prophet) he came across four individuals everyone of whom was named Mohammad and surnamed Abol-Qaasim, namely (1) Mohammad bn Hanafiyya, (2) Mohammad bn Abi-Bakr (3) Mohammad bn Talha and (4) Mohammad bn Saad. After this he writes that Mohammad bn Talha's name and surname was given by the Prophet. al-Waqidi writes that the name and surname of Mohammad bn Abi-Bakr was suggested by Aysha. Apparently the Holy Prophet's giving the name of Mohammad bn Talha seems incorrect since from some traditions it appears that the Prophet had reserved it for a son of Ameer al-Momineen and he was Mohammad bn Hanafiyya.

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 bn Talha as Abo-Solaymaan instead of Abol-Qaasim and this further confirms our view point. Similarly, if the surname of Mohammad bn Abi-Bakr was on the ground that his son's name was Qaasim, who was among the theologians of Madeena, then what is the sense in Aysha having suggested it. If she had suggested it along with the name how could Mohammad bn Abi-Bakr tolerate it later on since having been brought up under the care of Ameer al-Momineen the Prophet's saying could not remain concealed from him. Moreover, most people have recorded his surname as Abo-Abdr-Rahmaan, which weakens the view of Abo-Rasheed.

Let alone these people's surname being Abol-Qaasim, even for bn al-Hanafiyya this surname is not proved. Although bn Khallikan (in Wafayat al-Ayan, vol.4, p.170) has taken that son of Ameer al-Momineen for whom the Prophet had particularised this surname to be Mohammad bn Hanafiyya, yet Allama al-Mamaqani (in Tangih al-Maqal, vol.3, Part 1, p. 112) writes:

In applying this tradition to Mohammad bn Hanafiyya, bn Khallikan has got into confusion, because the son of Ameer al-Momineen 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 Mohammad bn Hanafiyya, nor is the surname Abol-Qaasim established for him, rather some of the Sonnis being ignorant of the real intention of the Prophet, have taken to mean bn al-Hanafiyya.

However, Mohammad bn Hanafiyya 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 Siffeen had created such impression among the Arabs that even warriors of consequence trembled at his name. Ameer al-Momineen too was proud of his courage and valour, and always placed him forward in encounters. Shaykh al-Bahaai has written in al-Kashkool that Ali bn Abi-Talib kept him abreast in the battles and did not allow Hasan and Hosayn 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 bn al-Hanafiyya that Ali thrust him into the flames of war but saved away Hasan and Hosayn he replied that he himself was like the right hand and Hasan and Hosayn like Ali's two eyes and that Ali protected his eyes with his right hand. But Allama al-Mamagani has written in Tanqih al-Maqal that this was not the reply of bn al-Hanafiyya but of Ameer al-Momineen himself. When during the battle of Siffeen Mohammad mentioned this matter to Ameer al-Momineen 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 Ameer al Momineen must have given this reply and thereafter someone might have mentioned it to Mohammad bn Hanafiyya 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 Ameer al-Momineen and was later appropriated by Mohammad al-Hanafiyya. 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 Abdl-Malik bn Marwaan 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 as Madeena, some Ayla and some Taif.

-19-When in the Battle of Jamal Ameer al-Momineen sent Mohammad bn Hanafiyya 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, do not 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 Oye Believers!) If Allah helpeth you, none shall overcome you...(Quraan, 3:159)

12 When Allah gave him (A.S.) victory over the enemy at the Battle of Jamal, and one of his Comrades said on that occasion "I wish my brother had been present and he too would have seen what success and victory Allah had given you,”

Did your brother hold me friend?

He said: "Yes," Then Ameer al-Momineen 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.

-20-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 Ameer al-Momineen 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".

13 Condemning the People of Basra

You were the army of a woman and in the command of a quadruped. When it grumbled you responded, and when it was wounded (hamstrung) you fled away. Your character is low and your pledge is broken. Your faith is hypocrisy. Your water is brackish. He who stays with you is laden with sins and he who forsakes you secures Allah's mercy. As though I see your mosque prominent, resembling the surface of a boat, while Allah has sent chastisement from above and from below it and every one who is on it is drowned. |22|

By Allah, your city would certainly be drowned so much so that as though I see its mosque like the upper part of a boat or a sitting ostrich.

(Another version: Like the bosom of a bird in deep sea)

Your city is the most stinking of all the cities as regards its clay, the nearest to water and remotest from the sky. It contains nine tenths of evil. He who enters it is surrounded with his sins and he who is out of it enjoys Allah's forgiveness. It seems as though I look at this habitation of yours that water has so engulfed it that nothing can be seen of it except the highest part of mosque appearing like the bosom of a bird in deep sea.

-21-bn Maytham writes that when the Battle of Jamal ended then on the third day after it Ameer al-Momineen said the morning prayer in the central mosque of Basra and after finishing it stood on the right side of the prayer place reclining against the wall and delivered this sermon wherein he described the lowness of character of the people of Basra and their slyness, namely that they got enflamed at others" instigation without anything of their own and making over their command to a woman clung to a camel. They broke away after swearing allegiance and exhibited their low character and evil nature by practising double facedness. In this sermon woman implies Aysha and quadruped implies the camel (Jamal) after which this battle has been named the Battle of Jamal. "

This battle originated in this way that when although during the life time of Othmaan, Aysha used to oppose him and had left for Mecca leaving him in siege and as such she had a share in his assassination details of which would be stated at some suitable place but when on her return from Mecca towards Madeena she heard from Abdillah bn Salama that after Othmaan allegiance had been paid to Ali (as Caliph) she suddenly exclaimed, "If allegiance has been paid to Ali, I wish the sky had burst on the earth. Let me go back to Mecca" Consequently she decided to return to Mecca and began saying, "By Allah Othmaan has been killed helplessly. I shall certainly avenge his blood" On seeing this wide change in the state of affairs Abo-Salama said "What are you saying as you yourself used to say "Kill this Nathal; he had turned unbeliever" Thereupon she replied, "Not only I but everyone used to say so; but leave these things and listen to what I am now saying, that is better and deserves more attention. It is so strange that first he was called upon to repent but before giving him an opportunity to do so he has been killed" On this Abo-Salama recited the following verses addressing her:

You started it and now you are changing and raising storms of wind and rain.

You ordered for his killing and told us that he had turned unbeliever.

We admit that he has been killed but under your orders and the real Killer is one who ordered it.

Nevertheless, neither the sky fell over us nor did the sun and moon fall into eclipse.

Certainly people have paid allegiance to one who can ward off the enemy with power and grandeur, does not allow swords to come near him and loosens the twist of the rope, that is, subdues the enemy.

He is always fully armed for combat and the faithful is never like the traitor.

However, when she reached Mecca with a passion for vengeance she began rousing the people to avenge Othmaan's blood by circulating stories of his having been victimised. The first to respond to this call was Abdillah bn Amir al-Hazrami who had been the governor of Mecca in Othmaan's reign and with him Marwaan bn Hakam, Saeed bn Aas and other Omayyads rose to support her. On the other side Talha bn Obaydillah and az-Zobayr bn Awwam also reached Mecca from Madeena. From Yemen Yala bn Monabbih who had been governor there during Othmaan's caliphate and the former governor of Basra,

Abdillah bn Amir bn Korayz also reached there, and joining together began preparing their plans. Battle had been decided upon but discussion was about the venue of confrontation. Aysha's opinion was to make Madeena the venue of the battle but some people opposed and held that it was difficult to deal with Medinites, and that some other place should be chosen as the venue. At last after much discussion it was decided to march towards Basra as there was no dearth of men to support the cause. Consequently on the strength of Abdillah bn Amr's countless wealth, and the offer of six hundred thousand Dirhams and six hundred camels by Yala bn Monabbih they prepared an army of three thousand and set off to Basra. There was a small incident on the way on account of which Aysha refused to advance further. What happened was that at a place she heard the barking of dogs and enquired from the camel driver the name of the place. He said it was Hawab. On hearing this name she recalled the Prophet's admonition when he had said to his wives, "I wish I could know at which of you the dogs of Hawab would bark" So when she realised that she herself was that one she got the camel seated by patting and expressed her intention to abandon the march. But the device of her companions saved the deteriorating situation. Abdillah bn Zobayr swore to assure her that it was not Hawab, Talha seconded him and for her further assurance also sent for fifty persons to stand witness to it. When all the people were on one side what could a single woman do by opposing. Eventually they were successful and Aysha resumed her forward march with the same enthusiasm.

When this army reached Basra, people were first amazed to see the riding animal of Aysha. Jariya bn Qudama came forward and said "O mother of the faithful, the assassination of Othmaan was one tragedy but the greater tragedy is that you have come out on this cursed camel and ruined your honour and esteem. It is better that you should get back" But since neither the incident at Hawab could deter her nor could the Quraanic injunction: "Keep sitting in your houses" (33:33) stop her, what effect could these voices produce. Consequently, she disregarded all this.

When this army tried to enter the city the Governor of Basra Othmaan bn Honayf came forward to stop them and when the two parties came face to face they drew their swords out of the sheaths and pounced upon each other. When a good number had been killed from either side Aysha intervened on the basis of her influence and the two groups agreed that till the arrival of Ameer al-Momineen the existing administration should continue and Othmaan bn Honayf should continue on his post. But only two days had elapsed when they made a nightly attack on Othmaan bn Honayf, killed forty innocent persons, beat Othmaan bn Honayf, plucked every hair of his beard, took him in their custody and shut him up. Then they attacked public treasury and while ransacking it killed twenty persons on the spot, and beheaded fifty more after arresting them. Then they attacked the grain store, whereupon an elderly noble of Basra Hokaym bn Jabala could not control himself and reaching there with his men said to Abdillah bn Zobayr, 'spare some of this grain for the city's populace. After all there should be a limit to oppression. You have spread killing and destruction all round and put Othmaan bn Honayf in confinement. For Allah's sake keep off these ruining activities and release Othmaan bn Honayf. Is there no fear of Allah in your hearts? "bn az-Zobayr said "This is vengeance

of Othmaan's life" Hokaym bn Jabala retorted, "Were those who have been killed assassins of Othmaan? By Allah, if I had supporters and comrades I should have certainly avenged the blood of these Moslims whom you have killed without reason" bn az-Zobayr replied, "We shall not give anything out of this grain, nor will Othmaan bn Honayf be released" At last the battle raged between these two parties but how could a few individuals deal with such a big force? The result was that Hokaym bn Jabala, his son al-Ashraf bn Hokaym bn Jabala, his brother ar-Ril bn Jabala and seventy persons of his tribe were killed. In short, killing and looting prevailed all round. Neither anyone's life was secure nor was there any way to save one's honour or property.

When Ameer al-Momineen was informed of the march to Basra he set out to stop it with a force which consisted of seventy of those who had taken part in the battle of Badr and four hundred out of those companions who had the honour of being present at the Allegiance of Rizwaan (Divine Pleasure). When he stopped at the stage of Ziqar he sent his son Hasan (p.b.u.h.) and Ammaar bn Yaasir to Koofa to invite its people to fighting. Consequently, despite interference of Abo-Mosa al-Ashari seven thousand combatants from there joined Ameer al-Momineen's army. He left that place after placing the army under various commanders. Eye witnesses state that when this force reached near Basra first of all a contingent of Ansaar appeared foremost. Its standard was held by Abo-Ayyoob al-Ansaari. After it appeared another contingent of 1000 whose commander was Khozayma bn Thabit al-Ansaari. Then another contingent came in sight. Its standard was borne by Abo-Qatada bn Rabi. Then a crowd of a thousand old and young persons was seen. They had signs of prostration on their foreheads and veil of fear of Allah on their face. It seemed as if they were standing before the Divine Glory on the Day of Judgement. Their Commander rode a dark horse, was dressed in white, had black turban on his head and was reciting the Quraan loudly. This was Ammaar bn Yaasir. Then another contingent appeared. Its standard was in the hand of Qays bn Saad bn Obada. Then an army came to sight. Its leader wore white dress and had a black turban on his head. He was so handsome that all eyes centred around him. This was Abdillah bn Abbas. Then followed a contingent of the companions of the Prophet. Their standard bearer was Qutham bn Abbas. Then after the passing of a few contingents a big crowd was seen, wherein there was such a large number of spears that they were overlapping and flags of numerous colours were flying. Among them a big and lofty standard was seen with distinctive position. Behind it was seen a rider guarded by sublimity and greatness. His sinews were well-developed and eyes were cast downwards. His awe and dignity was such that no one could look at him. This was the Ever Victorious Lion of Allah namely Ali bn Abi-Talib (p.b.uth.). On his right and left were Hasan and Hosayn (p. b. u. t.). In front of him Mohammad bn Hanafiyya walked in slow steps carrying the banner of victory and glory, and on the back were the young men of Bani-Hashim, the people of Badr and Abdillah bn Jafar bn Abi-Talib. When this army reached the place az-Zawiya, Ameer al-Momineen alighted from the horse, and after performing four raka of prayer put his cheeks on the ground. When he lifted his head the ground was drenched with tears and the tongue was uttering these words:

OSustainer of earth, heaven and the high firmament, this is Basra. Fill our lap with its good and protect us from its evils.

Then proceeding forward he got down in the battle-field of Jamal where the enemy was already camping. First of all Ameer al-Momineen announced in his army that no one should attack another, nor take the initiative. Saying this he came in front of the opposite army and said to Talha and az-Zobayr, "You ask Aysha by swearing in the name of Allah and His prophet whether I am not free from the blame of Othmaan's blood, and whether I used the same words for him which you used to say, and whether I pressurised you for allegiance or you swore it of your own free will" Talha got exasperated at these words but az-Zobayr relented, and Ameer al-Momineen turned back after it, and giving the Quraan to Moslim (a young man from the tribe of Abd Qays) sent him towards them to pronounce to them the verdict of the Quraan. But people took both of them within aim and covered this godly man with their arrows. Then Ammaar bn Yaasir went to canvass and convince them and caution them with the consequences of war but his words were also replied by arrows. Till now Ameer al-Momineen had not allowed an attack as a result of which the enemy continued feeling encouraged and went on raining arrows constantly. At last with the dying of a few valiant combatants consternation was created among Ameer al-Momineen's ranks and some people came with a few bodies before him and said "O Commander of the faithful you are not allowing us to fight while they are covering us with arrows. How long can we let them make our bosoms the victim of their arrows, and remain handfolded at their excesses?" At this Ameer al-Momineen did show anger but acting with restraint and endurance, came to the enemy in that very form without wearing armour or any arm and shouted, "Where is az-Zobayr?" At first az-Zobayr hesitated to come forward but he noticed that Ameer al-Momineen had no arms he came out. Ameer al-Momineen said to him "O az-Zobayr, you must remember that one day the Prophet told you that you would fight with me and wrong and excess would be on your side" az-Zobayr replied that he had said so. Then Ameer al-Momineen enquired "Why have you come then?" He replied that his memory had missed it and if he had recollected it earlier he would not have come that way. Ameer al-Momineen said "Well, now you have recollected it" and he replied, "Yes" Saying this he went straight to Aysha and told her that he was getting back. She asked him the reason and he replied, "Ali has reminded me a forgotten matter. I had gone astray, but now I have come on the right path and would not fight Ali bn Abi-Talib at any cost" Aysha said "You have caught fear of the swords of the sons of Abdl-Mottalib" He said "No" and saying this he turned the reins of his horse. However, it is gratifying that some consideration was accorded to the Prophet's saying, for at Hawab even after recollection of the Prophet's words no more than transient effect was taken of it. On returning after this conversation Ameer al-Momineen observed that they had attacked the right and left flanks of his army. Noticing this Ameer al-Momineen said "Now the plea has been exhausted. Call my son Mohammad" When he came Ameer al-Momineen said "My son, attack them now" Mohammad bowed his head and taking the standard proceeded to the battle-field. But arrows were falling in such exuberance that he had to stop. When Ameer al-Momineen saw this he called out at him, "Mohammad, why do not you advance?" He said "Father, in this shower of arrows there is no way to proceed. Wait till the violence of arrows subsides"

He said "No, thrust yourself in the arrows and spears and attack" Mohammad bn Hanafiyya advanced a little but the archers so surrounded him that he had to hold his steps. On seeing this a frown appeared on Ameer al-Momineen's fore-head and getting forward he hit the sword's handle on the Mohammad's back and said "This is the effect of your mother's veins" Saying this he took the standard from his hands and folding up his sleeves made such and attack that a tumult was created in the enemy's ranks from one end to the other. To whichever row he turned, it became clear and to whatever side he directed himself bodies were seen falling and heads rolling in the hoofs of horses. When after convulsing the rows he returned to his position he said to Mohammad bn Hanafiyya, "Look, my son, battle is fought like this" Saying this he gave the standard to him and ordered him to proceed. Mohammad advanced towards the enemy with a contingent of Ansaar. The enemy also came out moving and balancing their spears. But the brave son of the valiant father convulsed rows over rows while the other warriors also made the battle-field glory and left heaps of dead bodies.

From the other side also there was full demonstration of spirit of sacrifice. Dead bodies were falling one over the other but they continued sacrificing their lives devotedly around the camel. Particularly the condition of Bani-Dabba was that although their hands were being severed from the elbows for holding the reins of the camel, and bosoms were being pierced yet they had the following battle-song on their tongues:

a) To us death is sweeter than honey. We are Bani-Dabba, camel rearers.

b) We are sons of death when death comes. We announce the death of Othmaan with the edges of spears.

c) Give us back our chief and there is an end to it.

The low character and ignorance from faith of these Bani-Dabba, can be well understood by that one incident which al-Madaini has narrated. He writes that in Basra there was a man with mutilated ear. He asked him its reason when he said "I was watching the sight of dead bodies in the battle-field of Jamal when I saw a wounded man who sometimes raised his head and sometimes dashed it back on the ground. I approached near. Then the following two verses were on his lips:

a) Our mother pushed us into the deep waters of death and did not get back till we had thoroughly drunk.

b) By misfortune we obeyed Bani-Taym who are none but slave men and slave girls.

I told him it was not the time to recite verses; he should rather recall Allah and recite the kalimat ash-shahada (verse of testimony). On my saying this he saw me with angry looks and uttering a severe abuse and said "You are asking me to recite kalimat ash-shahada, get frightened at the last moment and show impatience" I was astonished to hear this and decided to return without saying anything further. When he saw me returning he said "Wait; for your sake I am prepared to recite, but teach me" I drew close to teach him the kalima when he asked me to get closer. When I got closer he caught my ear with his teeth and

did not leave it till he tore it from the root. I did not think it proper to molest a dying man and was about to get back abusing and cursing him when he asked me to listen one more thing. I agreed to listen lest he had an unsatisfied wish. He said that when I should get to my mother and she enquired who had bitten my ear I should say that it was done by Omayr bn Ahlab ad-Dabbi who had been deceived by a woman aspiring to become the commander of the faithful (head of the state).

However, when the dazzling lightning of swords finished the lives of thousands of persons and hundreds of Bani-Azd and Bani-Dabba were killed for holding the rein of the camel, Ameer al-Momineen ordered, "Kill the camel for it is Satan" Saying this he made such a severe attack that the cries of "Peace" and "Protection" rose from all round. When he reached near the camel he ordered Bojayr bn Dolja to kill the camel at once. Consequently, Bojayr hit him with such full might that the camel fell in agony on the side of its bosom. No sooner than the camel fell the opposite army took to heels and the carrier holding Aysha was left lonely and unguarded. The companion of Ameer al-Momineen took control of the carrier and under orders of Ameer al-Momineen, Mohammad bn Abi-Bakr escorted Aysha to the house of Safiyya bnt al-Haarith.

This encounter commenced on the 10th of Jamaad ath-Thaani, 36 A.H., in the afternoon and came to an end the same evening. In it from Ameer al-Momineen's army of twenty two thousand, one thousand and seventy or according to another version five hundred persons were killed as martyrs while from Aysha's army of thirty thousand, seventeen thousand persons were killed, and the Prophet's saying, "That people who assigned their affairs (of state) to a woman would never prosper" was fully corroborated. (al-Imaama was-Siyasa; Morooj az-Zahab; al-lqd al-fareed; at-Taareekh, at Tabari).

-22-bn-Abil-Hadeed has written that as prophesied by Ameer al-Momineen, Basra got under floods twice - once in the days of al-Qadir-Billah and once in the reign of al-Qaaim bi-Amrillah and the state of flooding was just this that while the whole city was under water but the top ends of the mosque were seen about the surface of the water and looked like a bird sitting on the side of its bosom.

14 Also in Condemnation of the People of Basra

Your earth is close to the sea and away from the sky. Your wits have become light and your minds are full of folly. You are the aim of the archer, a morsel for the eater and an easy prey for the hunter.

15 After resuming the land grants made by Othmaan bn-Affaan

By Allah, even if I had found that by such money women have been married or slave-maids have been purchased I would have resumed

it because there is wide scope in dispensation of justice, and he who finds it hard to act justly should find it harder to deal with injustice.

16 Delivered when Allegiance was sworn to him at Madeena

The responsibility for what I say is guaranteed and I am answerable for it. He to whom experiences have clearly shown the past exemplary punishments (given by Allah to peoples) is prevented by piety from falling into doubts. You should know that the same troubles have returned to you which existed when the Prophet was first sent.

By Allah who sent the Prophet with faith and truth you will be severely subverted, bitterly shaken as in sieving and fully mixed as by spooning in a cooking pot till your low persons become high and high ones become low, those who were behind would attain forward positions and those who were forward would become backward. By Allah, I have not concealed a single word or spoken any lie and I had been informed of this event and of this time.

Beware that sins are like unruly horses on whom their riders have been placed and their reins have been let loose so that they would jump with them in Hell. Beware that piety is like trained horses on whom the riders have been placed with the reins in their hands, so that they would take the riders to Heaven. There is right and wrong and there are followers for each. If wrong dominates, it has (always) in the past been so, and if truth goes down that too has often occurred. It seldom happens that a thing that lags behind comes forward.

Sayyid Razi says: In this small speech there is more beauty than can be appreciated, and the quantity of amazement aroused by it is more than the appreciation accorded to it. Despite what we have stated it has so many aspects of eloquence that cannot be expressed nor can anyone reach its depth, and no one can understand what I am saying unless one has attained this art and known its details

...No one appreciates it except those who know" (Quraan, 29:43) He who has heaven and hell in his view has no other aim. He who attempts and acts quickly, succeeds, while the seeker who is slow may also entertain hope, and he who falls short of action faces

destruction in Hell. On right and left there are misleading paths. Only the middle way is the (right) path which is the Everlasting Book and the traditions of the Prophet. From it the Sauna has spread out and towards it is the eventual return.

He who claims (otherwise) is ruined and he who concocts falsehood is disappointed. He who opposes right with his face gets destruction. It is enough ignorance for a man not to know himself. He who is strong rooted |23| in piety does not get destruction, and the plantation of a people based on piety never remains without water. Hide yourselves in your houses and reform yourselves. Repentance is at your back. One should praise only Allah and condemn only his own self.

-23-Piety is the name of heart and mind being affected and impressed by the Divine Greatness and Glory, as an effect of which the spirit of man becomes full of fear of Allah, and its inevitable result is that engrossment in worship and prayer increases. It is impossible that heart may be full of Divine fear and there be no manifestation of it in actions and deeds. And since worship and submission reform the heart and nurture the spirit, purity of heart increases with the increase of worship. That is why in the Quraan "Taqwa" (piety) has been applied sometimes to fear, sometimes to worship and devotion and sometimes to purity of heart and spirit. Thus in the verse "wa iyyaya fattaqun" (and Me you fear 16:2) Taqwa implies fear, in the verse, "ittaqol-laha haqqa tuqatihi" (worship Allah as He ought to be worshipped 3:102), Taqwa implies worship and devotion and in the verse "wa yakhshal-laha wa yattaqhi faulaika humol-faizun" (24:52) Taqwa implies purity of spirit and cleanliness of heart.

In the traditions Taqwa has been assigned three degrees. The first degree is that a man should follow the injunctions and keep aloof from prohibitions. The second degree is that recommended matters should also be followed and disliked things should be avoided. The third degree is that for fear of falling into doubts one may abstain from the permissible as well. The first degree is for the common men, the second for the nobles and the third for high dignitaries. Allah has referred to these three degrees in the following verse:

On those who believe and do good, is no blame for what they ate, (before) when they did guard themselves and did believe, and did good, still (furthermore) they guard themselves and do good; and Allah loveth the doers of good. (Quraan, 5:93)

Ameer al-Momineen says that only action based on piety is lasting, and only that action will blossom and bear fruit which is watered by piety because worship is only that wherein the feeling of submission exists. Thus, Allah says:

Is he therefore better who hath laid his foundation on fear of Allah and (His) goodwill or he who layeth his foundation on the brink of a crumbling hollowed bank so it crumbled down with him into the fire of Hell... (Quraan, 9:109)

Consequently, every such belief as is not based on knowledge and conviction is like the edifice, erected without foundation, wherein there is no stability or firmness while every action that is without piety is like the plantation which withers for lack of watering.

17 About those who sit for dispensation of justice among People but are not fit for it

Among |24| all the people the most detested before Allah are two persons. One is he who is devoted to his self. So he is deviated from the true path and loves speaking about (foul) innovations and inviting towards wrong path. He is therefore a nuisance for those who are enamoured of him, is himself misled from the guidance of those preceding him, misleads those who follow him in his life or after his death, carries the weight of others" sins and is entangled in his own misdeeds.

The other man is he who has picked up ignorance. He moves among the ignorant, is senseless in the thick of mischief and is blind to the advantages of peace. Those resembling like men have named him scholar but he is not so. He goes out early morning to collect things whose deficiency is better than plenty, till when he has quenched his thirst from polluted water and acquired meaningless things.

He sits among the people as a judge responsible for solving whatever is confusing to the others. If an ambiguous problem is presented before him he manages shabby argument about it of his own accord and passes judgement on its basis. In this way he is entangled in the confusion of doubts as in the spider's web, not knowing whether he was right or wrong. If he is right he fears lest he erred, while if he is wrong he hopes he is right. He is ignorant, wandering astray in ignorance and riding on carriages aimlessly moving in darkness. He did not try to find reality of knowledge. He scatters the traditions as the wind scatters the dry leaves.

By Allah, he is not capable of solving the problems that come to him nor is fit for the position assigned to him. Whatever he does not know he does not regard it worth knowing. He does not realise that what is beyond his reach is within the reach of others. If anything is not clear to him he keeps quiet over it because he knows his own ignorance.

Lost lives are crying against his unjust verdicts, and properties (that have been wrongly disposed of) are grumbling against him.

I complain to Allah about persons who live ignorant and die misguided. For them nothing is more worthless than Quraan if it is recited as it should be recited, nor anything more valuable than the Quraan if its verses are removed from their places, nor anything more vicious than virtuous nor more virtuous than vice.

-24-Ameer al-Momineen has held two categories of persons as the most detestable by Allah and the worst among people. Firstly, those who are misguided even in basic tenets and are busy in the spreading of evil. Secondly, those who abandon the Quraan and Sonna and pronounce injunctions through their imagination. They create a circle of their devotees and popularise the religious code of law concocted by themselves. The misguidance and wrongfulness of such persons does not remain confined to their own selves but the seed of misguidance sown by them bears fruit and growing into the form of a big tree provides asylum to the misguided and this misguidance goes on multiplying. And since these very people are the real originators the weight of other's sins in also on their shoulders as the Quraan says:

And certainly they shall bear their own burdens, and (other) burdens with their own burdens.. (29:13)

18 In disparagement of the differences of view among the theologians

When [25] a problem is put before anyone of them he passes judgement on it from his imagination. When exactly the same problem is placed before another of them he passes an opposite verdict. Then these judges go to the chief who had appointed them and he confirms all the verdicts, although their Allah is One (and the same), their Prophet is one (and thee same), their Book (the Quraan) is one (and the same).

Is it that Allah ordered them to differ and they obeyed Him? Or He prohibited them from it but they disobeyed Him? Or (is it that) Allah sent an incomplete Faith and sought their help to complete it? Or they are His partners in the affairs, so that it is their share of duty to pronounce and He has to agree? Or is it that Allah the Glorified sent a perfect faith but the Prophet fell short of conveying it and handing it over (to the people)? The fact is the Allah the Glorified says:

...We have not neglected anything in the Book (Quraan) ..." (Quraan, 6:38)

And says that one part of the Quraan verifies another part and that there is no divergence in it as He says:

...And if it had been from any other than Allah, they would surely have found in it much discrepancy." (Quraan, 4:82)

Certainly the outside of the Quraan is wonderful and its inside is deep (in meaning). Its wonders will never disappear, its amazements will never pass away and its intricacies cannot be cleared except through itself.

-25-It is a disputed problem that where there is no clear argument about a matter in the religious law, whether there does in reality exist an order about it or not. The view adopted by Abol-Hasan al-Ashari and his master Abo-Ali al-Jobbai is that in such a case Allah has not ordained any particular course of action but He assigned the task of finding it out and passing a verdict to the jurists so that whatever they hold as prohibited would be deemed prohibited and whatever they regard permissible would be deemed permissible. And if one has one view and the other another then as many verdicts will exist as there are views and each of them would represent the final order. For example, if one scholar holds that barley malt is prohibited and another jurist's view is that it is permissible then it would really be both prohibited and permissible. That is, for one who holds it prohibited, its use would be prohibited while for the other its use would be permissible. About this (theory of) correctness Mohammad bn Abdl-Kareem ash-Shahristani writes:

A group of theorists hold that in matters where ijtihaad (research) is applied there is no settled view about permissibility or otherwise and lawfulness and prohibition thereof, but whatever the mojtahid (the researcher scholar) holds is the order of Allah, because the ascertainment of the view of Allah depends upon the verdict of the mojtahid. If it is not so there will be no verdict at all. And according to this view every mojtahid would be correct in his opinion. (al-Milal wan-Nehal, p.98)

In this case, the mojtahid is taken to be above mistake because a mistake can be deemed to occur where a step is taken against reality, but where there is no reality of verdict, mistake has no sense. Besides this, the mojtahid can be considered to be above mistake if it is held that Allah, being aware of all the views that were likely to be adopted has ordained as many final orders as a result of which every view corresponds to some such order, or that Allah has assured that the views adopted by the mojtahids should not go beyond what He has ordained, or that by chance the view of every one of them would, after all, correspond to some ordained order or other.

The Imaamiyya sect, however, has different theory, namely that Allah has neither assigned to anyone the right to legislate nor subjected any matter to the view of

the mojtahid, nor in case of difference of views has He ordained numerous real orders. Of course, if the mojtahid cannot arrive at a real order then whatever view he takes after research and probe, it is enough for him and his followers to act by it. Such an order is the apparent order which is a substitute for the real order. In this case, he is excused for missing the real order, because he did his best for diving in the deep ocean and to explore its bottom, but it is a pity that instead of pearls he got only the sea-shell. He does not say that observers should except it as a pearl or it should sell as such. It is a different matter that Allah who watches the endeavours may price it at half so that the endeavour does not go waste, nor his passion discouraged.

If the theory of correctness is adopted then every verdict on law and every opinion shall have to be accepted as correct as Maybozi has written in Fawatih:

In this matter the view adopted by al-Ashari is right. It follows that differing opinions should all be right. Beware, do not bear a bad idea about jurists and do not open your tongue to abuse them.

When contrary theories and divergent views are accepted as correct it is strange why the action of some conspicuous individuals are explained as mistakes of decision, since mistake of decision by the mojtahid cannot be imagined at all. If the theory of correctness is right the action of Moaawiya and Aysha should be deemed right; but if their actions can be deemed to be wrong then we should agree that ijtihaad can also go wrong, and that the theory of correctness is wrong. It will then remain to be decided in its own context whether feminism did not impede the decision of Aysha or whether it was a (wrong) finding of Moaawiya or something else. However, this theory of correctness was propounded in order to cover mistakes and to give them the garb of Allah's orders so that there should be no impediment in achieving objectives nor should anyone be able to speak against any misdeeds.

In this sermon Ameer al-Momineen has referred to those people who deviate from the path of Allah and, closing their eyes to light, grope in the darkness of imagination, make Faith the victim of their views and opinions, pronounce new findings, pass orders by their own imagination and produce divergent results. Then on the basis of the theory of correctness they regard all these divergent and contrary orders as from Allah, as though each of their order represents divine Revelation so that no order of theirs can be wrong nor can they stumble on any occasion. Thus, Ameer al-Momineen says in disproving this view that:

He Say thou! "Hath Allah permitted you or ye forge a lie against Allah? (10:59)

That is, everything that is not in accordance with the Divine orders is a concoction, and concoction is forbidden and prohibited. For concocters, in the world, there is neither success or achievement nor prosperity and good. Thus, Allah says:

utter not whatever lie describe your tongues (saying):

This is lawful and this is forbidden, to forge a lie against Allah; verity, those who forge a lie against Allah succeed not. (Quraan, 16:1116)

19 Treachery and Hypocrisy of al-Ashath al-Kindi

Ameer al-Momineen was delivering a lecture from the pulpit of (the mosque of) Koofa when al-Ashath bn-Qays 1261 objected and said "O Ameer al-Momineen this thing is not in your favour but against you |27| Ameer al-Momineen looked at him with anger and said:

How do you know what is for me and what is against me?! Curse of Allah and others be on you. You are a weaver and son of a weaver. You are the son of an unbeliever and yourself a hypocrite. You were arrested once by the Unbelievers and once by the Moslims, but your wealth and birth could not save you from either. The man who

Contrives for his own people to be put to sword and invites death and destruction for them does deserve that the near ones should hate him and the remote ones should not trust him.

Sayyid Razi says: This man was arrested once when an unbeliever and once in days of Islam. As for Ameer al-Momineen's words that the man contrived for his own people to be put to sword, the reference herein is to the incident which occurred to al-Ashath bn-Qays in confrontation with Khaalid bn-Waleed at Yamama, where he deceived his people and contrived a trick till Khaalid attacked them. After this incident his people nicknamed him “Orf an-Nar” which in the parlance stood for traitor.

-26-Al-Ashath Bn Qays Al-Kindi: His original name was Madi Kareeb and surname Abo-Mohammad but because of his disheveled hair he is better known as al-Ashath (one having disheveled hair). When after Proclamation (or Prophethood) he came to Mecca along with his tribe, the Prophet invited him and his tribe to accept Islam. But all of them turned back without anyone accepting Islam. When after hijra (immigration of the Holy Prophet) Islam became established and in full swing and deputations began to come to Madeena in large numbers he also came to the Prophet's audience with Bani-Kinda and accepted Islam. The author of al-Isteeaab writes that after the Prophet this man again turned unbeliever but when during the Caliphate of Abi-Bakr he was brought to Madeena as prisoner he again accepted Islam, though this time too his Islam was a show. Thus, Shaykh Mohammad Abdo writes in his annotations on Nahjol-Balagha:

Just as Abdillah bn Obay bn Salool was a companion of the Prophet, al-Ashath was a companion of Ali and both were high ranking hypocrites. He lost one of his eyes in the battle of Yarmook. bn Qutayba has include him in the list of the one-ehed. Abi-Bakr's sister Om-Farwa bnt bn-Quhaafa, who was once the wife of an al-Azdi and then of Tameem ad-Darimi, was on the third occasion married to this al-Ashath. Three sons where born of her viz. Mohammad, Ismaaeel and Ishaaq. Books on biography show that she was blind. bn-Abil-Hadeed has quoted the following statement of Abol-Faraj wherefrom it appears that this man was equally involved in the assassination of Ali (p.b.u.h.):

On the night of the assassination bn Moljam came to al-Ashath bn Qays and both retired to a corner of the mosque and sat there when Hijr bn Adi passed by that side and he heard al-Ashath saying to be bn Moljam, "Be quick now or else dawn's light would disgrace you" On hearing this Hijr said to al-Ashath: “O one-eyed man, you are preparing to kill Ali" and hastened towards Ali bn Abi-Talib, but bn Moljam had preceded him and struck Ali with sword when Hijr turned back people were crying, "Ali has been killed

It was his daughter who killed Imam Hasan (p.b.u.h.) by poisoning him. Masoodi has written that:

His (Hasan's) wife Jada bnt al-Ashath poisoned him while Moaawiya had conspired with her that if she could contrive to poison Hasan he would pay her one hundred thousand Dirhams and marry her to Yazeed. (Morooj az-Zahab, vol.2, p.650)

His son Mohammad bn Ashath was active in playing fraud with Hazrat Moslim bn Aqeel in Koofa and in shedding Imam Hosayn's blood in Karbala. But despite all these points he is among those from whom al-Bokhaari, Moslim, Abo-Dawood, at-Tirmizi, an-Nisaaee and bn-Maaja have related traditions.

-27-After the battle of Nahrawan, Ameer al-Momineen was delivering a sermon in the mosque of Koofa about ill effects of "Arbitration" when a man stood up and said "O Ameer al-Momineen, first you desisted us from this Arbitration but thereafter you allowed it. We cannot understand which of these two was more correct and proper" On hearing this Ameer al-Momineen clapped his one hand over the other and said "This is the reward of one who gives up firm view" that is, this is the outcome of your actions as you had abandoned firmness and caution and insisted on "Arbitration" but al-Ashath mistook it to mean as though Amir al-Momineen implied that "my worry was due to having accepted Arbitration" so he spoke out, "O Ameer al-Momineen this brings blame on your own self" whereupon Ameer al-Momineen said harshly:

What do you know what I am saying, and what do you understand what is for me or against me. You are a weaver and the son of a weaver brought up by unbelievers and a hypocrite. Curse of Allah and all the world be upon you.

Commentators have written several reasons for Ameer al-Momineen calling Ashath a weaver. First reason is, because he and his father like most of the people of his native place pursued the industry of weaving cloth. So, in order to refer to the lowliness of his occupation he has been called "weaver. Yamanese had other occupations also but mostly this profession was followed among them. Describing their occupations Khaalid bn Safwan has mentioned this one first of all.

What can I say about a people among whom there are only weavers, leather dyers, monkey keepers and donkey riders. The hoopoe found them out, the mouse flooded them and a woman ruled over them. (al-Bayan wat-Tabyeen, vol.1, p.130)

The second reason is that "hiyaka" means walking by bending on either side, and since out of pride and conceit this man used to walk shrugging his shoulders and making bends in his body, he has been called "hayik.

The third reason is - and it is more conspicuous and clear that he has been called a weaver to denote his foolishness and lowliness because every low person is proverbially known as a weaver. Their wisdom and sagacity can be well gauged by the fact that their follies had become proverbial, while nothing attains proverbial status without peculiar characteristics. Now, that Ameer al-Momineen has also confirmed it no further argument or reasoning is needed.

The fourth reason is that by this is meant the person who conspires against Allah and the Holy Prophet and prepares webs of which is the peculiarity of hypocrites. Thus, in Wasaail ash-Shiaa (vol.12, p.101) it is stated:

It was mentioned before Imam Jafar as-Saadiq (p.b.u.h.) that the weaver is accursed when he explained that the weaver implies the person who concocts against Allah and the Prophet.

After the word weaver Ameer al-Momineen has used the word hypocrite, and there is no conjunction in between them in order to emphasise the nearness of meaning thereof. Then, on the basis of this hypocrisy and concealment of truth he declared him deserving of the curse of Allah and all others, as Allah the Glorified says:

Verily, those that conceal what we have sent of (Our) manifest evidences and guidance, after what we have (so) clearly shown for mankind in the Book (they are), those that Allah doth curse them and (also) curse them all those who curse (such ones). (Quraan, 2:159)

After this Ameer al-Momineen says that "You could not avoid the degradation of being prisoner when you were unbeliever, nor did these ignominies spare you after acceptance of Islam, and you were taken prisoner" When an unbeliever the event of his being taken prisoner accurred in this way that when the tribe of Bani-Moraad killed his father Qays, he (al-Ashath) collected the warriors of Bani-Kinda and divided them in three groups. Over one group he himself took the command, and on the others he placed Kabs bn Hani" and al-Qasham bn Yazeed al-Arqam as chiefs, and set off to deal with Bani-Moraad. But as misfortune would have it instead of Bani-Moraad he attacked Bani-Haarith bn Kab. The result was that Kabs bn Hani" and al-Qasham bn Yazeed al-Arqam were killed and this man was taken prisoner alive. Eventually he got a release by paying three thousand camels as ransom. In Ameer al-Momineen's words, "Your wealth or birth could not save you from either" the reference is not to real "fidya" (release money) because he was actually released on payment of release money but the intention is that neither plenty of wealth nor his high position and prestige in his tribe could save him from this ignominy, and he could not protect himself from being a prisoner.

The event of his second imprisonment is that when the Holy Prophet of Islam passed away from this world a rebellion occurred in the region of Hazramawt for repelling which Caliph Abi-Bakr wrote to the governor of the place Ziyad bn Labid al-Bayadi. al-Ansaari that he should secure allegiance and collect zakat and charities from those people. When Ziyad bn Labid went to the tribe of Bani-Amr bn Moaawiya for collection of zakat he took keen fancy for a she-camel of Shaytan bn Hijr which was very handsome and of huge body. He jumped over it and took possession of it. Shaytan bn Hijr did not agree to spare it and said to him to take over some other she-camel in its place but Ziyad would not agree. Shaytan sent for his brother al-Addaa bn Hijr for his support. On coming he too had a talk but Ziyad insisted on his point and did not, by any means, consent to keep off his hand from that she-camel. At last both these brothers appealed to Masrooq bn Madi Karib for help. Consequently, Masrooq also used his influence so that Ziyad might leave the she-camel but he refused categorically, whereupon Masrooq became enthusiastic and untying the

she-camel handed it over to Shaytan. On this Ziyad was infuriated and collecting his men became ready to fight. On the other side Bani-Walia also assembled to face them, but could not defeat Ziyad and were badly beaten at his hands. Their women were taken away and property was looted. Eventually those who had survived were obliged to take refuge under the protection of al-Ashath. Al-Ashath promised assistance on the condition that he should be acknowledged ruler of the area. Those people agreed to this condition and his coronation was also formally solemnised. After having his authority acknowledged he arranged an army and set out to fight Ziyad. On the other side Abi-Bakr had written to the chief of Yemen, al-Mohaajir bn Abi Omayya to go for the help of Ziyad with a contingent. Al-Mohaajir was coming with his contingent when they came face to face. Seeing each other they drew swords and commenced fighting at az-Zorqan. In the end al-Ashath fled from the battle-field and taking his remaining men closed himself in the fort of an-Nojayr. The enemy was such as to let them alone. They laid siege around the fort. Al-Ashath thought how long could he remain shut up in the fort with this lack of equipment and men, and that he should think out some way of escape. So one night he stealthily came out of the fort and met Ziyad and al-Mohaajir and conspired with them that if they gave asylum to nine members of his family he would get the fort gate opened. They accepted this term and asked him to write for them the names of those nine persons. He wrote down the nine names and made them over to them, but acting on his traditional wisdom forgot to write his own name in that list. After settling this he told his people that he has secured protection for them and the gate of the fort should be opened. When the gate was opened Ziyad forces pounced upon them. They said they had been promised protection whereupon Ziyad's army said that this was wrong and that al-Ashath had asked protection only for nine members of his house, whose names preserved with them. In short eight hundred persons were put to sword and hands of several women were chopped off, while according to the settlement nine men were left off, but the case of al-Ashath became complicated. Eventually it was decided he should be sent to Abi-Bakr and he should decided about him. At last he was sent to Madeena in chains along with a thousand women prisoners. On the way relations and others, men and women, all hurled curses at him and the women were calling him traitor and one who got his own people put to sword. Who else can. be a greater traitor? However, when he reached Madeena Abi-Bakr released him and on that occasion he was married to Om-Farwa.

20 Death and Taking Lessons from it

If you could see that has been seen by those of you who have died, you would be puzzled and troubled. Then you would have listened and obeyed; but what they have seen is yet curtained off from you. Shortly, the curtain would be thrown off. You have been shown. provided you see and you have been made to listen provided you listen, and you have been guided if you accept guidance. I spoke unto you with truth. You have been called aloud by (instructive) examples and warned through items full of warnings. After the

heavenly messengers (angels), only man can convey message from Allah. (So what I am conveying is from Allah).

21 Advice to Keep Light in this World

Your aim (reward or punishment) is before you. Behind your back is the hour (of resurrection) which is driving you on. Keep (yourself) light and overtake (the forward ones). Your last ones are being awaited by the first ones (who have preceded).

Sayyid Razi says: If this utterance of Ali (p.b.u.h.) is weighed with any other utterance except the word of Allah or of the Holy Prophet, it would prove heavier and superior in every respect. For example, Ali's saying “Keep light and overtake" is the shortest expression ever heard with the greatest sense conveyed by it. How wide is its meaning and how clear its spring of wisdom! We have pointed out the greatness and meaningfulness of this phrase in our book al-Khasaais.

22 About those who accused him of Othmaan's killing

Beware! Satan has certainly started instigating his forces and has collected his army in order that oppression may reach its extreme ends and wrong may come back to its position. By Allah they have not put a correct blame on me, nor have they done justice between me and themselves.

They are demanding of me a right which they have abandoned, and a blood that they have themselves shed. |28| If I were a partner with them in it then they too have their share of it. But if they did it without me they alone have to face the consequences. Their biggest argument (against me) is (really) against themselves. They are suckling from a mother who is already dry, and bringing into life innovation that is already dead. How disappointing is this challenger (to battle)? Who is this challenger and for what is he being responded to? I am happy that the reasoning of Allah has been exhausted before them and He knows (all) about them. If they refuse (to obey) I will offer them the edge of the sword which is enough a curer of wrong and supporter of Right.

It is strange they send me word to proceed to them for spear-fighting and to keep ready for fighting with swords. May the mourning women

mourn over them. I have ever been so that I was never frightened by fighting nor threatened by clashing. I enjoy full certainty of belief from my Allah and have no doubt in my faith.

-28-When Ameer al-Momineen was accused of Othmaan's assassination he delivered this sermon to refute that allegation, wherein he says about those who blamed him that: "These seekers of vengeance cannot say that I alone am the assassin and that no one else took part in it. Nor can they falsify witnessed events by saying that they were unconcerned with it. Why then have they put me foremost for this avenging? With me they should include themselves also. If I am free of this blame they cannot establish their freedom from it. How can they detach themselves from this punishment? The truth of the matter is that by accusing me of this charge their aim is that I should behave with them in the same manner to which they are accustomed. But they should not expect from me that I would revive the innovations of the previous regimes. As for fighting, neither was I ever afraid of it nor am I so now. Allah knows my intention and He also knows that those standing on the excuse of taking revenge are themselves his assassins" Thus, history corroborates that the people who managed his (Othmaan's) assassination by agitation and had even prevented his burial in Moslims" graveyard by hurling stones at his coffin were the same who rose for avenging his blood. In this connection, the names of Talha bn Obaydillah, az-Zobayr bn Awwam and Aysha are at the top of the list since on both occasions their efforts come to sight with conspicuity. Thus bn-Abil-Hadeed writes that:

Those who have written the account of assassination of Othmaan state that on the day of his killing Talha's condition was that in order to obscure himself from the eyes of the people he had a veil on his face and was shooting arrows at Othmaan's house.

And in this connection, about az-Zobayr's ideas he writes:

Historians have also state that az-Zobayr used to say "Kill Othmaan. He has altered your faith" People said "Your son is standing at his door and guarding him" and he replied: "Even my son may be lost, but Othmaan must be killed. Othmaan will be lying like a carcass on Sirat tomorrow" (Sharh Nahjol-Balagha, vol.9, pp.35-36)

About Aysha, bn Abd Rabbih writes:

al-Mogheera bn Shoba came to Aysha when she said "O Abo-Abdillah, I wish you had been with me on the day of Jamal; how arrows were piercing through my hawdaj (camel litter) till some of them stuck my body" al-Mogheera said "I wish one of them should have killed you" She said "Allah may have pity you; why so?" He replied: 'so that it would have been some atonement for what you had done against Othmaan" (al-lqdol-Fareed, vol.4, p.294).

23 Keeping aloof from Envy, and Good Behaviour towards Kith and Kin

Now then, verily Divine orders descend from heaven to earth like drops of rain, bringing to every one what is destined for him whether plenty or paucity. So if any one of you observes for his brother plenty of progeny or of wealth or of self, it should not be a worry for him. So long as a Moslim does not commit such an act that if it is disclosed he has to bend his eyes (in shame) and by which low people are emboldened, he is like the gambler who expects that the first draw of his arrow would secure him gain and also cover up the previous loss.

Sayyid Razi says: Ameer al-Momineen implies that he who does not help his own kinsmen withholds only his hand but when he is in need of their assistance and would be looking for their sympathy and support then he would remain deprived of the sympathies and succour of so many of their extending hands and marching feet.

Similarly, the Moslim who is free from dishonesty expects one of the two good things: either call from Allah and in that case whatever is with Allah is the best for him, or the livelihood of Allah. He has already children and property while his faith and respect are with him. Certainly, wealth and children are the plantations of this world while virtuous deed is the plantation of the next world. Sometimes Allah joins all these in some groups.

Beware of Allah against what He has cautioned you and keep afraid of Him to the extent that no excuse be needed for it. Act without show or intention of being heard, for if a man acts for some one else then Allah makes him over to that one. We ask Allah (to grant us) the positions of the martyrs, company of the virtuous and friendship of the prophets.

O people! surely no one (even though he may be rich) can do without his kinsmen, and their support by hands or tongues. They alone are his support from rear and can ward off from him his troubles, and they are the most kind to him when tribulations befall him. The good memory of a man that Allah retains among people is better than the property which others inherit from him.

Behold! If any one of you finds your near ones in want or starvation, he should not desist from helping them with that which will not increase if this help is not extended, nor decrease by thus spending it. Whoever holds up his hand from (helping) his kinsmen, he holds only one hand, but at the time of his need many hands remain held up from helping him. One who is sweet tempered can retain the love of his people for good.

24 Exhorting People for Jihaad

By my life there will be no regard for anyone nor slackening from me in fighting against one who opposes right or gropes in misguidance. O creatures of Allah, fear Allah and flee unto Allah from His wrath (seek protection in His Mercy). Tread on the path He had laid down for you and stand by what He has enjoined upon you. In that case Ali would stand surety for your success (salvation) eventually even though you may not get it immediately (i.e. in this world).

25 When his Officers were Overpowered by Moaawiya's Men

When Ameer al-Momineen received successive news that Moaawiya's men were occupying cities [29] and his own officers in Yemen namely Obaydillah bn-Abbas and Said bn-Nimran came to him retreating after being overpowered by Bishr bn Abi-Artat, he was much disturbed by the slackness of his own men in Jihaad and their difference with his opinion. Proceeding on to the pulpit he said:

Nothing (is left to me) but Koofa which I can hold and extend (which is in my hand to play with). (O Koofa) if this is your condition that whirlwinds continue blowing though you then Allah may destroy you. Then he illustrated with the verse of a poet:

O Amr! By our good father's life. I have received only a small bit of fat from this pot (fat that remains sticking to it after it has been emptied).

Then he continued:

I have been informed that Bishr has overpowered Yeman. By Allah, I have begun thinking about these people that they would shortly snatch away the whole country through their unity on their wrong

and your disunity (from your own right), and separation, your disobedience of your Imam in matters of right and their obedience to their leader in matters of wrong, their fulfillment of the trust in favour of their master and your betrayal, their good work in their cities and and your mischief. Even if I give you charge of a wooden bowl I fear you would run away with its handle.

O my Allah they are disgusted of me and I am disgusted of them. They are weary of me and I am weary of them. Change them for me with better ones and change me for them with worse one. O my Allah melt their hearts as salt melts in water. By Allah I wish I had only a thousand horsemen of Bani-Firas bn-Ghanim (as the poet says): If you call them, the horsemen would come to you like the summer cloud.

Thereafter Ameer al-Momineen alighted from the pulpit:

Sayyid Razi says: The poet has particularised the cloud of summer because it moves swiftly. This is because it is devoid of water while a cloud moves slowly when it is laden with rain. Such clouds generally appear (in Arabia) in winter. By this verse the poet intends to convey that when they are called and referred to for help they approach with rapidity and this is borne by the first line "if you call them they will reach you"

-29-When after arbitration Moaawiya's position was stabilized he began thinking of taking possession of Ameer al-Momineen's cities and extend his domain. He sent his armies to different areas in order that they might secure allegiance for Moaawiya by force. In this connection he sent Bishr bn Abi-Artat to Hijaaz and he shed blood of thousands of innocent persons from Hijaaz upto Yemen, burnt alive tribes after tribes in fire and killed even children, so much so that he butchered two young boys of Obaydillah bn Abbas the Governor of Yemen before their mother Jowayriyya bnt Khaalid bn Qaraz al-Kinaniyya.

When Ameer al-Momineen came to know of his slaughtering and blood shed he thought of sending a contingent to crush him due to continuous fighting people had become weary and showed heartlessness instead of zeal. When Ameer al-Momineen observed their shirking from war he delivered this sermon wherein he roused them to enthusiasm and self respect, and prompted them to Jihaad by describing before them the enemy's wrongfulness and their own short-comings. At last Jariya bn Qudama as-Saadi responded to his call and taking an army of two thousand set off pursuit of Bishr and chased him out of Ameer al-Momineen's domain.

26 Arabia before Proclamation of Prophethood

Point

Allah sent Mohammad (p.b.u.h.a.h.p) as a Warner (against vice) for all the worlds and a trustee of His revelation, while you people of Arabia were following the worst religion and you resided among rough stones and venomous serpents. You drank dirty water and ate filthy food. You shed blood of each other and cared not for relationship. Idols are fixed among you and sins are clinging to you.

On the attentiveness of the People after the death of the Holy Prophet

I looked and found that there is no supporter for me except family, so I refrained from thrusting them unto death. I kept my eyes closed despite motes in them. I drank despite choking of throat. I exercised patience despite trouble in breathing and despite having to take sour colocynth as food.

the settlement between Moaawiya and Amr bn al-Aas

He did not swear allegiance till he got him to agree that he would pay him its price. The hand of this purchaser (of allegiance) may not be successful and the contract of the seller may face disgrace. Now should take up arms for war and arrange equipment for it. Its flames have grown high and its brightness has increased. Clothe yourself with patience for it is the best to victory. |30|

-30-Ameer al-Momineen had delivered a sermon before setting off for Nahrawan. These are three parts from it. In the first part he has described the condition of Arabia before Proclamation (of Prophethood); in the second he has referred to circumstances which forced him to keep quiet and in the third he has described the conversation and settlement between Moaawiya and Amr bn Aas. The position of this mutual settlement was that when Ameer al-Momineen sent Jareer bn Abdillah al-Bajali to Moaawiya to secure his allegiance he detained Jareer under the excuse of giving a reply, and in the meantime he began exploring how far the people of Syria would support him. When he succeeded in making them his supporters by rousing them to avenge Othmaan's blood he consulted his brother Otba bn Abi Sofyaan. He suggested, "If in this matter Amr bn Aas was associated he would solve most of the difficulties through his sagacity, but he would not be easily prepared to stabilise your authority unless he got the price he desired for it. If you are ready for this he would prove the best counsellor and helper" Moaawiya liked this suggestion, sent for Amr bn Aas and discussed with him, and eventually it was settled that he would avenge Othmaan's blood by holding Ameer al-Momineen liable for it

in exchange for the governorship of Egypt, and by whatever means possible would not let Moaawiya's authority in Syria suffer. Consequently, both of them fulfilled the agreement and kept their words fully.

27 Exhorting People for Jihaad

Now then, surely Jihaad is one of the doors of Paradise, which Allah has opened for His chief friends. It is the dress of piety and the protective armour of Allah and His trustworthy shield. Whoever abandons it Allah covers him with the dress of disgrace and the clothes of distress. He is kicked with contempt and scorn, and his heart is veiled with screens (of neglect). Truth is taken away from him because of missing Jihaad. He has to suffer ignominy and justice is denied to him.

Beware! I called you (insistently) to fight these people night and day, secretly and openly and exhorted you to attack them before they attacked you, because by Allah, no people have been attacked in the hearts of their houses but they suffered disgrace; but you put it off to others and forsook it till destruction befell you and your your cities were occupied. The horsemen of Bani-Ghamid|31| have reached al-Anbaar and killed Hassan bn-Hassan al-Bakri. They have removed your horsemen from the garrison.

I have come to know that every one of them entered upon Moslim women and other women under protection of Islam and took away their ornaments from legs, arms, necks and ears and no woman could resist it except by pronouncing the verse,

We are for Allah and to Him we shall return." (Quraan, 2:156)

Then they got back laden with wealth without any wound or loss of life. If any Moslim dies of grief after all this he is not to be blamed but rather there is justification for him before me.

How strange! How strange! By Allah my heart sinks to see the unity of these people on their wrong and your dispersion from your right. Woe and grief befall you. You have become the target at which arrows are shot. You are being killed and you do not kill. You are being attacked but you do not attack. Allah is being disobeyed and you remain agreeable to it. When I ask you to move against them in summer you say it is hot weather. Spare us till heat subsides from us.

When I order you to march in winter you say it is severely cold; give us time till cold clears from us. These are just excuses for evading heat and cold because if you run away from heat and cold, you would be, by Allah, running away (in a greater degree) from sword (war).

O you semblance of men, not men, your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah, this acquaintance has brought about shame and resulted in repentance. May Allah fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthful of grief one after the other. You shattered my counsel by disobeying and leaving me so much so that Quraysh started saying that the son of Abi-Talib is brave but does not know (tactics of) war. Allah bless them! Is any one of them more fierce in war and more older in it than I am? I rose for it although yet within twenties, and here I am, have crossed over sixty, but one who is not obeyed can have no opinion.

-31-After the battle of Siffeen, Moaawiya had spread killing and bloodshed all round, and started encroachments on cities within Ameer al-Momineen's domain. In this connection he deputised Sofyaan bn Awf al-Ghamidi with a force of six thousand to attack Hit, al-Anbaar and al-Madain. First he reached al-Madain but finding it deserted proceeded to al-Anbaar. Here a contingent of five hundred soldiers was posted as guard from Ameer al-Momineen's side, but it could not resist the fierce army of Moaawiya. Only a hundred men stuck to their position and they did face them stoutly as far as they could but collecting together the enemy's force made such a severe attack that they too could no more resist and the chief of the contingent Hassan bn Hassan al-Bakri was killed along with thirty others. When the battlefield was clear the enemy ransacked al-Anbaar with full freedom and left the city completely destroyed.

When Ameer al-Momineen got the news of this attack he ascended the pulpit, and exhorted the people for crushing the enemy and called them to Jihaad, but from no quarter was there any voice or response. He alighted from the pulpit utterly disgusted and worried and in the same condition set off for the enemy on foot. When people observed this their sense of self respect and shame was also awakened and they too followed him. Ameer al-Momineen stopped at an-Nokhayla. People then surrounded and insisted upon him to get back as they were enough with the enemy. When their insistence increased beyond reckoning, Ameer al-Momineen consented to return and Saeed bn Qays al-Hamdani proceeded forward with a force of eight thousand. But Sofyaan bn Awf al-Ghamidi had gone, so Saeed came back without any encounter. When Saeed reached Koofa then according to the version of bn-Abil-Hadeed -

Ameer al-Momineen was so deeply grieved and indisposed during those days to an extent of not wishing to enter the mosque, but instead sat in the corridor of his residence (that connects the entrance of the mosque) and wrote this sermon and gave it to his slave Saad to read it over to the people. But al-Mobarrad (al-Kaamil, vol. 1, pp. 104-107) has related from Obaydillah bn Hafs at-Taymi, bn Aysha, that Ameer al-Momineen delivered this sermon on a high pace in an-Nokhayla. bn Maytham has held this view preferable.

28 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?

Sayyid Razi 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.

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).

It is his saying that he place to proceed to is Paradise 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 for Paradise 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" Ameer al-Momineen 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-maal, that is, last resort. Quraanic 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. Ameer al-Momineen's utterance is generally on these lines. In some versions the word 'sabqa" is shown as 'subqa" 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.

29 About those who found pretexts at the time of Jihaad

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?!|32|

-32-After the battle of Nahrawan, Moaawiya sent az-Zahhaak bn Qays al-Fihri with a force of four thousand towards Koofa with the purpose that he should create disorder in this area, kill whomever he finds and keep busy in bloodshed and destruction so that Ameer al-Momineen 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-Thalabiyya. Here he attacked a caravan of pilgrims (to Mecca) and looted all their wealth and belongings. Then at al-Qutqutana he killed the nephew of Abdillah bn-Masood, the Holy Prophet's companion, namely Amr bn Oways bn-Masood together with his followers. In this manner he created havoc and bloodshed all round. When Ameer al-Momineen came to know of this rack and ruin he called his men to battle in order to put a stop to this vandalism, but people seemed to avoid war. Being disgusted with their lethargy and lack of enthusiasm he ascended the pulpit and delivered this sermon, wherein he has roused the men to feel shame and not to try to avoid war but to rise for the protection of their country like brave men without employing wrong and lame excuses. At last Hijr bn Adi al-Kindi rose with a force of four thousand for crushing the enemy and overtook him at Tadmor. Only a small encounter had taken place between the parties when night came on and he fled away with only nineteen killed on his side. In Ameer al-Momineen's army also two persons fell as martyrs.

30 In Connection with Othmaan bn-Affaan's killing

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.

-33-Othmaan is the first Omayyad Caliph of Islam who ascended the Caliphate on the 1st Moharram, 24 A.H. at the age of seventy and after having wielded full control and authority over the affairs of the Moslims for twelve years was killed at their hands on the 18th Zil-Hijja, 35 A.H. and buried at Hashsh Kawkab.

This fact cannot be denied that Othmaan's killing was the result of his weaknesses and the black deeds of his officers, otherwise, there is no reason that Moslims should have unanimously agreed on killing him while no one except a few persons of his house stood up to support and defend him. Moslims 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 Abo-Zarr's disgrace, dishonour and exile Bani-Ghifaar and their associate tribes, due to Abdillah bn-Masood's merciless beating Bani-Hozayl and their associates, due to breaking of the ribs of Ammaar bn Yaasir, Bani-Makhzoom and their associates Bani-Zohra, and due to the plot for the killing of Mohammad bn Abi-Bakr, Bani-Taym all had a storm of rage in their hearts. The Moslims 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 Bani-Omayya 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 Koofa, Basra and Egypt had collected in Madeena. Observing this behaviour of the people of Madeena, Othmaan wrote to Moaawiya:

So now, certainly the people of Madeena have turned heretics, have turned faith against obedience and broken the (oath of) allegiance. So you send to me the warriors of Syria on brisk and sturdy horses.

The policy of action adopted by Moaawiya on receipt of this letter also throws light on the condition of the companions. Historian at-Tabari writes after this:

When the letter reached Moaawiya 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 Othmaan 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 Madeena 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 Abdillah bn Saad bn Abi Sarh, who was foster brother of Othmaan, the people of Egypt proceeded towards Madeena and camped in the valley of Zakhoshob near the city. They sent a man with a letter to Othmaan and demanded that oppression. should be stopped, the existing ways should be changed and repentance should be offered for the future. But instead of giving a reply Othmaan got this man turned out of the house and did not regard their demands worth attention. On this these people entered the city to raise their voice against this pride and haughtiness, and complained to the people of this behaviour besides other excesses. On the other side many people from Koofa and Basra had also arrived with their complaints and they, after joining these ones, proceeded forward with the backing of the people of Madeena and confined Othmaan within his house, although there was no restriction on his going and coming to the mosque. But in his sermon on the very first Friday he severely rebuked these people and even held them accursed, whereupon people got infuriated and threw pebbles at him as a result of which he lost control and fell from the pulpit. After a few days his coming and going to the mosque was also banned.

When Othmaan saw matters deteriorating to this extent he implored Ameer al-Momineen very submissively to find some way for his rescue and to disperse the people in whatever way he could. Ameer al-Momineen said "On what terms can I ask them to leave when their demands are justified?" Othmaan said "I authorise you in this matter. Whatever terms you would settle with them I would be bound by them" So Ameer al-Momineen 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 Mohammad bn Abi-Bakr be made governor by removing bn-Abi-Sarh. Ameer al-Momineen came back and put their demand before Othmaan who accepted it without any hesitation and said that to get over these excesses time was required. Ameer al-Momineen pointed out that for matters concerning Madeena delay had no sense. However, for other places so much time could be allowed that the Caliph's message could reach them. Othmaan insisted that for Madeena also three days were needed. After discussion with the Egyptians Ameer al-Momineen agreed to it also and took all the responsibility thereof upon himself. Then they dispersed at his suggestion. Some of them went to Egypt with Mohammad bn Abi-Bakr while some went to the valley of Zakhoshob and stayed there and this whole matter ended. On the second day of this event Marwaan bn Hakam said to Othmaan, "It is good, these people have gone, but to stop people coming from other cities you should issue a statement so that they should not come this way and sit quiet at their places.

and that statement should be that some people collected in Madeena on hearing some irresponsible talk but when they came to know that whatever they heard was wrong they were satisfied and have gone back" Othmaan did not want to speak such a clear lie but Marwaan convinced him and he agreed, and speaking in the Holy Prophet's mosque, he said:

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 Othmaan, "Offer repentance, fear Allah; what is this lie you are uttering?" Othmaan was confused in this commotion and had to offer repentance. Consequently, he turned to the Kaba, moaned in the audience of Allah and returned to his house.

Probably after this very event Ameer al-Momineen advised Othmaan 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 Marwaan sought permission to say something but Othmaan's wife Naila bnt Farafisa intervened. Turning to Marwaan she said "For Allah's sake you keep quiet. You would say only such a thing as would bring but death to him" Marwaan 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" Naila 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 Othmaan saw the conversation getting prolonged he stopped them and asked Marwaan to tell him what he wished. Marwaan 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" Othmaan 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 Marwaan 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 your

When people noticed this changed countenance and altered picture they rose from there full of anger and rage and went straight to Ameer al-Momineen and related to him the whole story. On hearing it Ameer al-Momineen was infuriated and immediately went to Othmaan and said to him, "Good Heavens. How badly you have behaved with the Moslims. 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 Marwaan'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 Marwaan 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 Ameer al-Momineen got back and Naila got the chance, she said to Othmaan, "Did I not tell you to get rid of Marwaan 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 Marwaan" Othmaan was impressed by this and sent a man after Ameer al-Momineen but he refused to meet him. There was no siege around Othmaan 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 Ameer al-Momineen's place, he moaned his helplessness and loneliness, offered excuses, and also assured him of keeping promises but Ameer al-Momineen 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 Othmaan came back and began blaming Ameer al-Momineen 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 Hijaaz, Mohammad bn Abi-Bakr reached the place Ayla on the coast of the Red 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 Othmaan. They enquired wherefore he was bound. He said Egypt. They enquired to whom he was going. He replied to the Governor of Egypt. People said that the Governor of Egypt was with them. To whom was he going then? He said he was to go to bn-Abi-Sarh. People asked him if any letter was with him. He denied. They asked for what purpose he was going. He said he did not know that. One of these people thought that his clothes should be searched. So the search was

made, but nothing was found on him. Kinana bn Bishr at-Tojibi said 'see his water-skin" People said "Leave him, how can there be a letter in water! Kinana said "You do not know what cunning these people play" Consequently, the water-skin was opened and seen. There was a lead pipe in it wherein was a letter. When it was opened and read, the Caliph's order in it was that "When Mohammad bn Abi-Bakr and his party reaches you then from among them kill so and so, arrest so and so, and put so and so in jail, but you remain on your post" On reading this all were stunned and thus began to look at one another in astonishment.

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 to Madeena taking the slave with them. Reaching there they placed that letter before all the companions of the Prophet. Whoever heard this incident remained stunned with astonishment, and there was no one who was not abusing Othmaan. Afterwards a few companions went to Othmaan along with these people, and asked whose seal was there on this letter. He replied that it was his own. They enquired whose writing it was. He said it was his secretary's. They enquired whose slave was that man. He replied that it was his. They enquired whose riding beast it was. He replied that it was that of the Government. They enquired who had sent it. He said he had no knowledge of it. People then said "Good Heavens. Everything is yours but you do not know who had sent it. If you are so helpless, you leave this Caliphate and get off from it so that such a man comes who can administer the affairs of the Moslims" He replied, "It is not possible that I should put off the dress of Caliphate which Allah has put on me. Of course, I would offer repentance" The people said "Why should you speak of repentance which has already been flouted on the day when Marwaan was representing you on your door, and whatever was wanting has been made up by this letter. Now we are not going to be duped into these bluffs. Leave the Caliphate and if our brethren stand in our way we will hold them up; but if they prepare for fighting we too will fight. Neither our hands are stiff nor our swords blunt. If you regard all Moslims equally and uphold justice hand over Marwaan to us to enable us to enquire from him on whose strength and support he wanted to play with the precious lives of Moslims by writing this letter" But he rejected this demand and refused to hand over Marwaan to them, whereupon people said that the letter had been written at his behest.

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 Zakhoshob to watch the result of repentance again advanced like a flood and spread over the streets of Madeena, and closing the borders from every side surrounded his house.

During these days of siege a companion of the Prophet, Niyar bn Eyaz desired to talk to Othmaan, went to his house and called him. When he peeped out from the above he said "O Othmaan, for Allah's sake give up this Caliphate and save Moslims from this bloodshed" While he was just conversing, one of Othmaan's rnen 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. Othmaan 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 Marwaan bn Hakam, Saeed bn Aas and Mogheera bn 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 bn Hazim al-Ansaari whose house was adjacent to that of Othmaan opened his door and shouted for advancing from that side. Thus through this house the besiegers climbed on the roof of Othmaan's house and descending down from there drew their swords. Only a few scuffles had taken place when all except people of Othmaan's house, his well-wishers and Bani-Omayya ran away in the streets of Madeena and a few hid themselves in the house of Om-Habeeba bnt bn-Sofyaan (Moaawiya's sister) the rest were killed with Othmaan defending him to the last. (at-Tabaqaat, bn Saad, vol.3, Part 1, pp.50-58; at-Tabari, vol. 1, pp.2998-3025; al-Kaamil, bn al-Athir, vol.3, pp. 167-180; bn-Abil-Hadeed, vol.2, pp. 144-161).

At his killing several poets wrote elegies. A couplet from the elegy by Abo-Horayra is presented:

Today people have only one grief but I have two griefs

the loss of my money bag and the killing of Othmaan.

After observing these events the stand of Ameer al-Momineen becomes clear, namely that he was neither supporting the group that was instigating at Othmaan'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 Othmaan's support are seen Aysha, 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 Othmaan's selection for Caliphate), Ansaar, original mohaajiroon, people who took part in the battle of Badr and other conspicuous and dignified individuals, while on the side (of Othmaan) are seen only a few slaves of the Caliph and a few individuals from Bani-Omayya. If people like Marwaan and Saeed bn Aas cannot be given precedence over the original mohaajiroon their 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.

31 Before the commencement of the Battle of Jamal, he sent Abdillah bn-Abbas to az-Zobayr bn-Awwam to advise him back to obedience

Do not meet Talha (bn Obaydillah). 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-Zobayr because he is soft-tempered. Tell him that your maternal cousin says that "(It looks as if) in the Hijaaz you knew me (accepted me), but (on coming here to) Iraq you do not know me (do not accept me). So, what has dissuaded (you) from what was shown (by you previously)?!

32 Disparagement of the World and Categories of 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.

Sayyid Razi says: Some ignorant persons attributed this sermon to Moaawiya but it is the speech of Ameer al-Momineen. 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 bn-Bahr al-Jaahiz as he has mentioned this sermon in his book, al-Bayan wat-Tabyeen (vol. 2, pp. 59-61). He has also mentioned who attributed it to Moaawiya 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 Moaawiya speaking on the lives of renunciates or worshippers.

33 At the time of setting for the Battle of Jamal

Abdillah bn-Abbas says that when Ameer al-Momineen set out for war with the people of Basra he came to his audience at Ziqar and

saw that he was stitching his shoe. Then Ameer al-Momineen 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 Mohammad (p.b.u.h.a.h.p) when none among 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) |34|

-34-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, Ameer al-Momineen wants to convey the same idea here to the Quraysh as Fatima (p.b.u.h.) the holy daughter of the Holy Prophet said in her speech on Fadak:

(OPeople) ... You were on the brink of the pit of Hell Fire..." (Quraan, 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 Mohammad (p.b.u.h.a.h.p) ...

34 Exhorting People to fight against the People of Syria

Woe to you. I am tired of rebuking you. Do you accept this worldly life in place of the next life? Or disgrace in place of dignity? When I invite you to fight your enemy your eyes revolve as though you are in the clutches of death, and in the senselessness of last moments. My pleadings are not understood by you and you remain stunned. It is as though your hearts are affected with madness so that you do not understand. You have lost my confidence for good. Neither are you a support for me to lean upon, nor a means to honour and victory. Your example is that of the camels whose protector has disappeared, so that if they are collected from one side they disperse away from the other side.

By Allah, how bad are you for igniting flames of war. You are intrigued against but do not intrigue (against the enemy). Your boundaries are decreasing but you do not get enraged over it. Those against you do not sleep but you are unmindful. By Allah, those who leave matters one for the other are subdued. By Allah, I believed about you that if battle rages and death hovers around you, you will cut away from the son of Abi-Talib like the severing of head from the trunk. |36|

By Allah, he who makes it possible for his adversary to so overpower him as to remove the flesh (from his bones), crush his bones and cut his skin into pieces, then it means that his helplessness is great and his heart surrounded within the sides of his chest is weak. You may become like this if you wish. But for me, before I allow it I shall use my sharp edged swords of al-Moshrafiyya which would cut as under the bones of the head and fly away arms and feet. Thereafter, Allah will do whatever He wills.

O people, I have a right over you and you have a right over me. As for your right over me, that is to counsel you, to pay you your dues fully, to teach you that you may not remain ignorant and instruct you in behaviourism that you may act upon. As for my right over you, it is fulfilment of (the obligation of) allegiance, well-wishing in presence or in absence, response when I call you and obedience when I order you.

-35-The word "ash-Sham" was a name used for a vast geographical area occupied by Moslim countries in those days. This area included present-day Syria, Lebanon and Palestine. Its capital was Damascus. Wherever the word Syria is mentioned (in this book) it should be understood in its larger meaning.

-36-This sentence is employed for such severance after which there is no occasion or possibility of joining. The author of ad-Dorran-Najafiyya has quoted several views in its explanation:

i) bn Dorayd's view is that it means that. "Just as when the head is severed its joining again is impossible, in the same way you will not join me after once deserting me"

ii) al-Mofazzal says ar-ra's (head) was the name of a man, and a village of Syria, Bayt ar-ra's is named after him. This man left his home and went away somewhere and never again returned to his village after which the proverb sprang up "you went as ar-ra's had gone"

iii) One meaning of it is that "Just as if the joints of the bones of the head are opened they cannot be restored, in the same way you will not join me after cutting from me. iv) It has also been said that this sentence is in the sense of separating completely. After copying this meaning from the Sharh of Shaykh Qutboddeen ar-Rawandi, the commentator bn-Abil-Hadeed has written that this meaning is not correct because when the word "ar-ra's" is used in the sense of whole it is not preceded by "Alif" and "lam"

v) It is also taken to mean that "You will so run away from me as one (fleeing for life) to save his head" Besides this, one or two other meanings have also been stated but being remote they are disregarded.

First of all it was used by the philosopher of Arabia Aktham bn Sayfi while teaching unity and concord to his children. He says:

Omy children do not cut away (from each other) at the time of calamities like the cutting of head, because after that you will never get together.

35 After Arbitration

All praise is due to Allah even though time has brought (for us) crushing calamity and great occurrence. And I stand witness that there is no god but Allah the One, there is no partner for Him nor is there with Him any god other than Himself, and that Mohammad is

His slave and His Prophet (May Allah's blessing and greeting be upon him and his progeny).

So now, certainly the disobedience of sympathetic counsellor who has knowledge as well as experience brings about disappointment and result in repentance. I had given you my orders about this arbitration and put before you my hidden view, if Qasir's |38| orders were fulfilled but you rejected it (my orders) like rough opponents and disobedient insurgents till the counsellor himself fell in doubt about his counsel and the flint (of his wit) ceased to give flame. Consequently, mine and your position became as the poet of Hawazan says:

I gave you my orders at Monarajil-Liwa but you did not see the good of my counsel till the noon of next day (when it was too late). |39|

-37-When the Syrians" spirit was broken by the bloody swords of the Iraqis, and the incessant attacks of the night of al-Harir lowered their morale and ended their aspirations Amr bn Aas suggested to Moaawiya the trick that the Quraan should be raised on spears and shouts urged forth to treat it as the arbitrator. Its effect would be that some people would try to stop the war and others would like to continue it. We would thus divide them and be able to get the war postponed for another occasion. Consequently, copies of the Quraan were raised on spears. The result was that some brainless persons raised hue and cry and created division and disturbance in the army and the efforts of simple Moslims turned slow after having been near victory. Without understanding anything they began to shout that they should prefer the verdict of the Quraan over war.

When Ameer al-Momineen saw the Quraan being the instrument of their activities, he said:

O people do not fall in this trap of deceit and trickery. They are putting up this device only to escape the ignominy of defeat. I know the character of each one of them. They are neither adherents of the Quraan nor have they any connection with the faith or religion. The very purpose of our fighting has been that they should follow the Quraan and act on its injunctions. For Allah's sake do not fall in their deceitful device. Go ahead with determination and courage and stop only after vanquishing the dying foe" Nevertheless, the deceitful instrument of wrong had worked. The people took to disobedience and rebellion. Misar bn Fadaki at-Tameemi and Zayd bn Hosayn at-Tai each with twenty thousand men came forward and said to Ameer al-Momineen, "OAli, if you do not respond to the call of the Quraan we will deal with you in the same manner as we did with Othmaan. You end the battle at once and bow before the verdict of the Quraan. Ameer al-Momineen tried his best to make them understand but Satan was standing before them in the garb of the Quraan. He did not allow them to do so, and they compelled Ameer al-Momineen that he should send someone

to call Malik bn Haarith al-Ashtar from the battlefield. Being obliged, Ameer al-Momineen sent Yazeed bn Haani to call Malik back. When Malik heard this order he was bewildered and said "Please tell him this is not the occasion to leave the position. He may wait a bit then I will come to his audience with the tidings of victory "Haani conveyed this message on return but people shouted that Ameer al-Momineen must have sent word to him secretly to continue. Ameer al-Momineen said he never got any occasion to send any secret message to him. Whatever he said was said before them. People said he should be sent again and that if Malik delayed his return Ameer al-Momineen should forsake his life. Ameer al-Momineen again sent Yazeed bn Haani and sent word that rebellion had occurred, he should return in whatever condition he was. So Haani went and told Malik "You hold victory dear or the life of Ameer go to al-Momineen. If his life is dear you should raise hands off the battle and him" Leaving the chances of victory Malik stood up and came to the audience of Ameer al-Momineen with grief and disappointment. Chaos raged there. He rebuked the people very much but matters had taken such a turn that could not be corrected.

It was then settled that either party should nominate an arbitrator so that they should settle the (matter of) Caliphate according to the Quraan. From Moaawiya's side Amr bn Aas was decided upon and from Amir al-Momineen's side people proposed the name of Abo-Mosa al-Ashari. Seeing this wrong selection Ameer al-Momineen said since you have not accepted my order about arbitration at least now agree that do not make Abo-Mosa the arbitrator. He is not a man of trust. Here is Abdillah bn Abbas and here is Malik al-Ashtar. Select one of themBut they did not at all listen to him and stuck to his name. Ameer al-Momineen said All right, do whatever you want. The day is not far will cut your own hands through your misdeeds

After the nomination of arbitrators when the deed of agreement was being written, then with Ali bn Abi-Talib (p.b.u.h.) the word Ameer al-Momineen was also written. Amr bn Aas said "This should be rubbed off. If we regarded him Ameer al-Momineen why should this battle have been fought? At first Ameer al-Momineen refused to rub it off but when they did not in any way agree. He rubbed it off and said "This incident is just similar to the one at al-Hodaybiyya when the unbelievers stuck on the point that the words "Prophet of Allah" with the name of the Prophet should be removed and the Prophet did remove it" On this Amr bn Aas got angry and said "Do you treat us as unbelievers?"Ameer al-Momineen said "On what day have you had anything to do with believers and when have you been their supporters?" However, after this settlement, the people dispersed, and after mutual consultation these two arbitrators decided that by removing both Ali and Moaawiya from the Caliphate the people should be accorded the power to choose whomever they desired. When time came to its announcement there was a meeting at Damatol-Jandal, a place between Iraq and Syria, and then two arbitrators also reached there to announce the judgement on the fate of the Moslims. Acting cunningly Amr bn Aas said to Abo-Mosa, "I regard it ill manner to precede you. You are older in years and age so first you make the announcement" Abo-Mosa succumbed to his flattery and came out proudly and stood before the gathering. Addressing them he said "O Moslims we have jointly settled that Ali bn Abi-Talib and Moaawiya

Should be removed and the right to choose a Caliph be accorded to the Moslims. They should choose whomever they like" Saying this he sat down. Now the turn was for Amr bn Aas and he said ¿O Moslims you have heard that Abo-Mosa removed Ali bn Abi-Talib. I also agree with it. As for Moaawiya. There is no question of removing him. Therefore I place him in his position" No sooner that he said this there were cries all round. Abo-Mosa cried hoarse that it was a trick, a deceit and told Amr bn Aas that, ¿You have played a trick, it was a trick, a deceit and told Amr bn Aas that, "You have played a trick, and your example is that of a dog on which if you load something he would gasp, or leave him he would gasp" Amr bn Aas said "Your example is like the ass on whom books are loaded" However Amr bn Aas's trick was effective and Moaawiya's shaking feet were again stabilised.

This was the short sketch of they Arbitration whose basis was laid in the Quraan and Sonna. But was it a verdict of the Quraan or the result of those deceitful and Sonna. But was it a verdict of the Quraan or the result of those deceitful contrivances which people of this world employ to retain their authority? Could these pages of history be made a torch-guide for the future and the Quraan and Sonna be not used as a means of securing authority or as an instrument of worldly benefits.

When Ameer al-Momineen got the news of this lamentable result of arbitration, he climbed on the pulpit and delivered this sermon every word of which savours of his grief and sorrow and at the same time it throws light on soundness of his thinking, correctness of his opinion and foresighted sagacity

-38-This is a proverb which is used on an occasion where the advice of a counselor is rejected and afterwards It is repented. The fact of it was that the ruler of al-Heera namely Jazima al-Abrash killed the ruler of al-Jazira named Amr bn Zarib where after his daughter az-Zabba" was made the ruler of al-Jazira. Soon after accession to the throne she thought out this plan to avenge her father's blood, that she sent a message to Jazima that she could not alone carry on the affairs of the state and that if he could become her patron by accepting her as his wife she would be grateful. Jazima was more than puffed up at this proposal, and prepared himself to set off for al-Jazira with a thousand horsemen. His slave Qasir advised him much that this was just a deceit and trick and that he should not place himself in this danger; but his wit had been so blinded that he could not think over why az-Zabba's army was present for his reception but she neither gave any special reception nor offered any warm welcome. Seeing this state Qasir was again suspicious and he advised Jazima to get back, but nearness to the goal had further fanned his passion. He paid no heed and stepping further entered the city. Soon on arrival there he was killed. When Qasir saw this he said "Had the advice of Qasir been followed" From that time this proverb gained currency.

-39-The poet of Hawazin implies Dorayd-bn Zimma. He wrote this couplet after the death of his brother Abdillah bn Zimma. Its facts are that Abdillah along with his brother led an attach of two groups of Bani-Josham and Bani-Nasr who were both from Hawazin, and drove away many camels. On return when they intended to rest at Monarajil Liwa, Dorayd said it was not advisable to stay there lest the enemy attacks from behind, but Abdillah did not

agree and stayed there. The result was that as soon as dawn appeared the enemy attacked and killed Abdillah on the spot. Dorayd also received wounds but he slipped away alive, and after this he wrote a few couplets out of which one couplet is this wherein he has referred to the destruction resulting from his advice having been rejected.

36 Warning the People of Nahrawan of their fate

I am warning you that you will be killed on the bend of this canal and on the level of this low area while you will have no clear excuse before Allah nor any open authority with you. You have come out of your houses and then divine decree entangled you. I had advised against this arbitration but you rejected my advice like adversaries and opponents till I turned my ideas in the direction of your wishes. You are a group whose heads are devoid of wit and intelligence. May in any you have no father! (Allah's woe be to you!) I have not put you calamity nor wished you harm.

-40-The cause of the battle of Nahrawan was that when after Arbitration Ameer al-Momineen was returning to Koofa, the people who were foremost in pleading acceptance of Arbitration began to say that appointment of anyone other than Allah as arbitrator is heresy, and that, Allah forbid, by accepting the Arbitration Ameer al-Momineen turned heretic. Consequently, by distorting the meaning of "There is no authority same with Allah" they made simple Moslims share their views and separating from Ameer al-Momineen encamped at Hanira" near Koofa. When Ameer al-Momineen learned of these plottings he sent Sasaa bn Soohan al-Abdi and Ziyad bn Nazr al-Haarithi in the company of bn Abbas towards them and afterwards himself went to the place of their stay and dispersed them after discussion.

When these people reached Koofa they began to spread the news that Ameer al-Momineen had broken the agreement of Arbitration and that he is again ready to fight against the Syrians. When Ameer al-Momineen learned this he contradicted it whereupon these people stood up in rebellion and encamped twelve miles from Baghdad in the low area of the canal called Nahrawan.

On the other side, after hearing the verdict of Arbitration Ameer al-Momineen rose for fighting the army of Syria and wrote to the Kharijites that the verdict passed by the two arbitrators in pursuance of their heart's wishes instead of the Quraan and Sonna was not acceptable to him, that he had therefore decided to fight with them and they should support him for crushing the enemy. But the Kharijites gave him this reply, "When you had agreed to Arbitration in our view you had turned heretic. Now if you admit your heresy and offer repentance we will think over this matter and decide what we should do" Ameer al-Momineen understood from their reply that their disobedience and misguidance had become very serious. To entertain any kind of hope from them now was futile. Consequently, ignoring them he encamped in the valley of an-Nokhayla with a view to marching towards Syria. When the army had been arrayed he came to

know that the men desired to deal with the people of Nahrawan first, and to move towards Syria afterwards. Ameer al-Momineen, however, said that they should be left as they were, that they themselves should first move towards Syria while the people of Nahrawan could be dealt with afterwards. People said that they were prepared to obey every order of his with all their might whether he moved this way or that way. The army had not moved when news about the rebellion of Kharijites began to reach, and it was learnt that they had butchered the governor of Nahrawan namely Abdillah bn Khabbab bn Aratt and his slave maid with the child in her womb, and have killed three women of Bani-Tayyi and Om-Sinan as-Saydawiyya. Ameer al-Momineen sent al-Haarith bn Morra al-Abdi for investigation but he too was killed by them. When their rebellion reached this stage it was necessary to deal with them. Consequently, the army. turned towards Nahrawan. On reaching there Ameer al-Momineen sent them word that those who had killed Abdillah bn Khabbab bn Aratt and innocent women should be handed over to him for avenging blood. Those people replied that they had killed these persons jointly and that they considered it lawful to shed the blood of all the people on his side. Even at this Ameer al-Momineen did not take the initiative for the battle, but sent Abo-Ayyoob al-Ansaari with a message of peace. So he spoke to them aloud, "Whoever comes under this banner or separates from that party and goes to Koofa or al-Madain would get amnesty and he would not be questioned. As a result of this Farwa bn Nawfal al-Ashjai said that he did not know why they were at war with Ameer al-Momineen. Saying this he separated along with five hundred men. Similarly group after group began to separate and some of them joined Ameer al-Momineen. Those who remained numbered four thousand, and according to at-Tabari's account they numbered two thousand eight hundred. These people were not in any way prepared to listen to the voice of truth, and were ready to kill or be killed. Ameer al-Momineen had stopped his men to take the initiative but the Kharijites put arrows in their bows and broke and threw away the sheathes of their swords. Even at this juncture Ameer al-Momineen warned them of the dire consequences of war and this sermon is about that warning and admonition. But they were so brimming with enthusiasm that they leapt on Ameer al-Momineen's force all of a sudden. This onslaught was so severe that the foot men lost ground but they soon fixed themselves firmly that the attack of arrows and spears could not dislodge them from their position and they soon so cleared away the Kharijites that except for nine persons who fled away to save their lives not a single person was left alive. From Ameer al-Momineen's army only eight persons fell as martyrs. The battle took place on the 9th Safar, 38 A.H.

37 His Steadfastness in Religion and Precedence in (acceptance of) Belief

I discharged duties when others lost courage (to do so), and I came forward when others hid themselves. I spoke when others remained mum. I stroke with Divine light when others remained standing. I was the quietest of them in voice but the highest in going forward. I cleaved to its rein and applied myself solely to its pledge, like the

mountain which neither sweeping wind could move nor storm could shake. No one could find fault with me nor could any speaker speak ill of me.

The low is in my view worth of honour till I secure (his) right for him while the strong is in my view weak till I take (other's) right from him. We are happy with the destiny ordained by Allah and have submitted to the command of Allah. Do you think I would speak lie about the Prophet of Allah? By Allah, I am surely the first to testify him, so I will not be the first to falsify him. I looked at my affairs and found that my obedience should have precedence over my allegiance while my allegiance while my pledge with him is a burden on my neck.

38 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.

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 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 1411 (Quraan. 8:6)

-41-Moaawiya sent a contingent of two thousand soldiers under an-Nomaan bn Basheer to assault Aynot-Tamr. This place was a defence base of Ameer al-Momineen near Koofa whose in charge was Malik bn Kab 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 Ameer al-Momineen for help. When Ameer al-Momineen received the message he asked the people for his help but only three hundred men got ready as a result of which Ameer al-Momineen was much disgusted and delivered this sermon in their admonition. When Ameer al-Momineen reached his house after delivering the sermon Adi bn Hatim at-Tai came and said "O Ameer al-Momineen a thousand men of Bani-Tayyi" are under me. If you say I shall send them off" Ameer al-Momineen said "It does not look nice that people of one tribe only should meet the enemy. You prepare you force in the Valley of an-Nokhayla" Accordingly he went there and called people to Jihaad, when besides Bani-Tayyi" one thousand other combatants also assembled. They were still preparing to set off when word reached from Malik bn Kab that there was no need for help as he had repulsed the enemy.

The reason of this was that Malik had sent off Abdillah bn Hawala al-Azdi hastily to Qaraza bn Kab al-Ansaari and Mikhnaf bn Solaym al-Azdi so that if there was delay in the arrival of support from Koofa he could get help from here in time. Abdillah went to both, but got no help from Qaraza. Mikhnaf bn Solaym got ready fifty persons under Abdr-Rahmaan bn 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-Nomaan 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.

40 In reply to the slogan of Kharijites: "No Verdict Save Allah”

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.

When Ameer al-Momineen 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.

41 In Condemnation of Treason

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).

42 Heart's Desires and 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 cycle of worldly enjoyments would end soon) 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.

43 In Reply to a Suggestion of War

After Ameer al-Momineen had sent Jareer bn-Abdillah al-Bajali to Moaawiya (for securing his allegiance) some of his companions suggested preparation to fight against him

My preparation for war with the people of Syria (Sham) while Jareer bn-Abdillah al-Bajali is still there would be closing the door for Syria and prevention of its people from good action (i.e. allegiance) if they intend doing it. However, I have fixed a time limit for Jareer after which he would not stay without either deception or in disobedience. My opinion is in favour of patience, so wait a while. (In the meantime) I do not dislike your getting ready.

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 (unIslamic) things and compelled the people to speak out. So they did speak, then rose up and thereafter changed the whole system.

44 When Masqala fled away to Moaawiya

Masqala | 42| bn-Hobayra ash-Shaybani purchased some prisoners of Bani-Najiyya from an executive of Ameer al-Momineen, but when the price was demanded, he avoided and fled to Syria.

Allah may be bad to Masqala. 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.

-42-When after Arbitration the Kharijites rose, a man of Bani-Najiyya from them named al-Khirrit bn Rasheed an-Naji stood up for instigating people and set off towards al-Madain with a group killing and marauding. Ameer al-Momineen sent Ziyad bn Khasaafa with three hundred men to check him. When the two forces met at al-Madain 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 Basra along with his

men. There he came to know that the Kharijites had gone to Ahwaaz. Ziyad did not move onwards for paucity of force and informed Ameer al-Momineen of it. Ammer al-Momineen called back Ziyad and sent Maqil bn Qays ar-Riyahi with two thousand experienced combatants towards Ahwaaz and wrote to the governor of Basra Abdillah bn Abbas to send two thousand swordsmen of Basara for help of Maqil. Consequently, the contingent from Basra also joined them at Ahwaaz and after proper organization they go ready for attacking the enemy. But al-Khirrit marched on along with his men to the hills of Ramhormoz. 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. Maqil informed Ameer al-Momineen of his performance and of the enemy's running away when Ameer al-Momineen 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 Maqil 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 Basra and Koofa displayed such excellent use of swords that in a short time one hundred and seventy men of the insurgents were killed while an-Nomaan bn Sohban ar-Rasibi encountered al-Khirrit (bn Rasheed 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 Maqil collected all among them the men, women and children from their camps at one place. From those who were Moslims 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-Najiyya who had taken part in this revolt together with their families. When reached Ardasheer Khorra (a city of Iran) these prisoners wailed and cried, before its governor Masqala bn Hobayra ash-Shaybani and beseeched humiliatively to do something for their release Masqala sent word to Maqil through Zohl bn Haarith to sell these prisoners to him. Maqil agreed and sold those prisoners to him for five hundred thousand Dirhams and told him to dispatch the price immediately to Ameer al-Momineen. He said that he was sending the first instalment at once and the remaining instalments would also be sent soon. When Maqil met Ameer al-Momineen he related the whole event before him. Ameer al-Momineen ratified this action and waited for the price for some time, but Masqala observed such deep silence as if nothing was due from him. At last Ameer al-Momineen sent a messenger to him and sent him word to either send the price or to come himself. On Ameer al-Momineen's order he came to Koofa and on demand of the price paid two hundred thousand Dirhams but to evade the balance went away to Moaawiya's who made him the governor of Tabaristan : When Ameer al-Momineen 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."

Allah's

45 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 hastens towards its seeker and attaches to the heart of the viewer. So green. It 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.

46 When he decided to march towards Syria

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.

Sayyid Razi says: The earlier part of this sermon is related from the Prophet but Ameer al-Momineen 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.

47 Calamities befalling Koofa

O Koofa, as though I see you being drawn like the tanned leather of Okaazi 143] in the market, you are being scraped by calamities and being ridden by severe troubles. I certainly 1441 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).

-43-During pre-Islamic days a market used to be organised every year near Mecca. Its name was Okaz where mostly hides were traded as a result of which leather was attributed to it. Besides sale and purchase literary meetings were also arranged and Arabs used to attract admiration by reciting their works. After Islam, because of the better congregation in the shape of Haj this market went down.

-44-This prophecy of Ameer al-Momineen 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 bn Abeeh (son of unknown father) was that when he intended to deliver a speech for vilification of Ameer al-Momineen suddenly paralysis overtook him and he could not get out of his bed thereafter. The end of the bloodshed perpetrated by Obaydillah bn Ziyad was that he fell a prey to leprosy and eventually blood thirsty swords put him to death. The ferocity of al-Hajjaj bn Yoosof ath-Thaqafi drove him to the fate that snakes cropped up in his stomach as a result of which he died after severe pain. Omar bn Hobayra al-Fazari died of leucoderma. Khaalid bn Abdillah al-Qasri suffered the hardships of prison and was killed in a very bad way. Mosab bn Zobayr and Yazeed bn Mohallab bn Abi-Sofra were also killed by swords.

48 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 |45| 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.

-45-Ameer al-Momineen delivered this sermon when he camped at the Valley of an-Nokhayla on Wednesday the 5th Shawwal 37 A.H. on his way to Siffeen. The Vanguard mentioned herein means the twelve thousand persons whom he had sent towards Siffeen under the command of Ziyad bn Nadr and Shorayh bn Haani, while the small force of al-Madain mentioned by him was a contingent of twelve hundred men who had come up in response to Ameer al-Momineen's call.

49 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.

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.

51 When his men were prevented from taking water from the River Euphrates

When in Siffeen the men of Moaawiya overpowered the men of Ameer al-Momineen and occupied the bank of river Euphrates and prevented them from taking water, Ameer al-Momineen said:

They |46| are asking you morsels of battle. So either you remain in ignominy and the lowest position or drench your swords with blood and quench your thirst with water. Real death is in the life of

subjugation while real life is in dying as subjugators. Beware, Moaawiya is leading a small group of insurgents and has kept them in dark about the true facts with the result that they have made their bosoms the targets of death.

-46-Ameer al-Momineen had not reached Siffeen when Moaawiya posted forty thousand men on the bank of the River to close the way to the watering place, so that none except the Syrians could take the water. When Ameer al-Momineen's force alighted there they found that there was no watering place except this one for them to take water. If there was one it was difficult to reach there by crossing he they found that there was no watering place except this one for them to take water. If there was one it was difficult to reach there by crossing high hillocks. Ameer al-Momineen sent Sasaa bn Soohan al-Abdi to Moaawiya with the request to raise the control over water. Moaawiya refused. On this side Ameer al-Momineen's army was troubled by thirst. When Ameer al-Momineen noticed this position he said "Get up and secure water by dint of sword" Consequently, these thirsty persons drew their swords out of sheaths, put arrows, in their bows and dispersing Moaawiya's men went right down into the River and then hit these guards away and occupied the watering place themselves.

Now, Ameer al-Momineen's men also desired that just as Moaawiya had put restriction on water by occupation of the watering place, the same treatment should be accorded to him and his men and so Syrian should be allowed water and everyone of them should be made to die of thirst. But Ameer al-Momineen said "Do you want to take the same brutal step which these Syrians had taken? Never prevent anyone from water, Whoever wants to drink, may drink and whoever wants to take away may take away' Consequently, despite occupation of the River by Ameer al-Momineen's army no one was prevented from the water and everyone was everyone was given full liberty to take water.

52 Reward and Punishment in the next World

(This sermon hs already appeared earlier but due to the difference between the two versions we have quoted it again here).

Beware, the world is wrapping itself up and has announced its departure. Its known things have become strangers and it is speedily moving backward. It is advancing its inhabitants towards destruction and driving its neighbours towards death. Its sweet things (enjoyments) have become sour, and its clear things have become polluted. Consequently, what has remained of it is just like the remaining water in a vessel or a mouthful of water in the measure. If a thirsty person drinks it his thirst is not quenched.

O creatures of Allah get ready to go out of this world for whose inhabitants decay is ordained, and (beware) heart's wishes should your stay (in life) to be long. By overpower you, nor should

Allah, if you cry like the she-camel that has lost its young one, call out like the cooing of pigeons, make noise like devoted recluses and turn to Allah leaving your wealth and children as a means to secure His nearness and high position with Him or the forgiveness of sins which have been covered by His books and recorded by His angels it would be less than His reward that I expect for you or His retribution that I fear about you.

By Allah, if your hearts melt down thoroughly and your eyes shed tears of blood either in hope for Him or for fear from Him and you are also allowed to live in this world all the time that it lasts even then your actions cannot pay for His great bounties over you and His having guided you towards faith.

Qualities of the animal meant for sacrifice (on Eed al-Azha)

For an animal to be fully fit for sacrifice it is necessary that both its ears should be raised upwards and its eyes should be healthy. If the ears and the eyes are sound the animal of sacrifice is sound and perfect, even though its horn be broken or it drags its feet to the place of sacrifice.

Sayyid Razi says: Here place of sacrifice means place of slaughter.

53 On the Swear of Allegiance

They leapt upon me as the camels leap upon each other on their arrival for drinking water, having been let loose after unfastening of their four legs till I thought they would either kill me or kill one another in front of me. I thought over this matter in and out to the extent that it prevented me from sleeping. But I found no way except to fight them or else to reject whatever has been brought by Mohammad (p.b.u.h.a.h.p). I found that to face war was easier for me than to face the retribution, and the hardships of this world were easier than the hardships of the next world.

54 When his men showed impatience on his delay in giving them permission to fight in Siffeen

Well, as for your idea whether this (delay) is due to my unwillingness for death, then by Allah I do not care whether I proceed towards death or death advances towards me. As for your impression that it be due to my misgivings about the people of Syria (Sham), well by Allah, I did not put off war even for a day except in the hope that some group may join me, find guidance through me and see my light with their weak eyes. This is dearer to me than to kill them in the state of their misguidance although they would be bearing their own sins.

55 Steadiness in the Battlefield

In the company of the Prophet of Allah (p.b.u.h.) we used to fight our parents, sons, brothers and uncles, and this continued us in our faith, in submission, in our following the right path, in endurance over the pangs of pain and in our fight against the enemy. A man from our side and one from the enemy would pounce upon each other like energetic men contesting as to who would kill the other; sometime our man got over his adversary and some-time the enemy's man got over ours.

When Allah had observed our truth He sent ignominy to our foe and sent His succour to us till Islam got established (like the camel) with neck on the ground and resting in its place. By my life, if we had also behaved like you, no pillar of (our) religion could have been raised, nor the tree of faith could have borne leaves. By Allah, certainly you will now milk our blood (instead of milk) and eventually you will face shame. |47|

-47-When Mohammad bn Abi-Bakr had been killed Moaawiya sent Abdillah bn Amir al-Hazrami to Basra to exhort the people of Basra for avenging Othmaan's blood because the natural inclination of most of the inhabitants of Basra and particularly of Bani-Tameem was towards Othmaan. Consequently, he stayed with Bani-Tameem. This was the time when Abdillah bn Abbas, the governor of Basra had gone to Koofa for condolence about Mohammad bn Abi-Bakr, leaving Ziyad bn Obayd (Abeeh) as his substitute. When the atmosphere in Basra began to deteriorate Ziyad informed Ameer al-Momineen of all the facts. Ameer al-Momineen tried to get Bani-Tameem of Koofa ready

but they kept complete silence and gave no reply. When Ameer al-Momineen saw this weakness and shamelessness on their part he gave this speech namely that "During the days of the Prophet (p.b.u.h.) we did not see whether those killed at our hands were our kith and kin, but whoever collided with Right, we were prepared to collide with him. If we too had acted carelessly or been guilty of inaction like you then neither religion could have taken root nor could Islam prosper. "The result of this shaking was that Ayan bn Dabia al-Mojashii prepared himself but on reaching Basra he was killed by the swords of the enemy. Thereafter, Ameer al-Momineen sent off Jariya bn Qudama as-Saadi with fifty men of Bani-Tameem. First he tried his best to canvass his own tribe but instead of following the right path they stooped down to abusing and fighting. Then Jariya called Ziyad and the tribe of Azd for his help. Soon on their arrival (Abdillah) bn al-Hazrami also came out with his men. Swords were used from both sides for some time but eventually bn al-Hazrami fled away with seventy persons and took refuge in the house of Sabil as-Saadi. When Jariya saw no other way he got this house set on fire. When fire rose into flames they came out in search of safety but could not succeed in running away. Some of them were crushed to death under the wall while others were killed.

56 Moaawiya swallows whatever he gets and crave for what he does not get

Soon after me there would be put on you a man with a broad mouth and a big belly. He would swallow whatever he gets and would crave for what he does not get. You should kill him but (I know) you would not kill him. He would command you to abuse me and to renounce me. As for abusing, you do abuse me because that would mean purification for me and salvation for you. As regards renunciation, you should not renounce me because I have been born on the natural religion (Islam) and was foremost in accepting it as well as in hijra (migrating from Mecca to Madeena). |48|

-48-About the person to whom Ameer al-Momineen has alluded in this sermon some people hold that he is Ziyad bn Abeeh; some hold that he is al-Hajjaj bn Yoosof ath-Thaqafi and some hold that he is Mogheera bn Shoba. But most of the commentators have held him to be Moaawiya and this is correct because the qualities that Ameer al-Momineen has described prove true fully on him alone. Thus bn-Abil-Hadeed has written about the gluttonous quality of Moaawiya that once the prophet sent for him and he was informed that Moaawiya was busy eating. Then a second and third time a man was sent to call him but he brought the same news. Thereupon the Prophet said "May Allah never satisfy his belly" The effect of this curse was that when he felt tired of eating he would say, "Take away, for, by Allah I am not satiated but I am tired and disgusted" Similarly, his abusing Ameer al-Momineen and ordering his officers for it are such accepted facts of history about which there is no scope of denying. In this connection such words were used on the pulpit that even Allah and the Prophet

were hit by them. Thus, Om-al-Momineen Om-Salama wrote to Moaawiya, "Certainly you people abuse Allah and the Prophet, and this is like this that you hurl abuses on Ali and those who love him, while I do stand witness that Allah and the Prophet did love him" (al-lqd al-Fareed, vol.3, p.131)

Thanks to Omar bn Abdl-Aziz who put a stop to it, and introduced the following verse in place of abuse in the sermons:

Verily Allah enjoineth justice and benevolence (to others) and giving unto the kindred, and forbidden lewdness, and evil, and rebellion; He exhorteth you that ye may take heed (Quraan 16:90)

In this sermon Ameer al-Momineen has ordered his killing on the basis of the Prophet's order that "When you (O" Moslims) see Moaawiya on my pulpit, kill him" (Kitaab Siffeen, pp.243, 248; Sharh of bn-Abil-Hadeed, vol.1, p.348; Taareekh Baghdad, vol. 12, p.181; Mizan al-Etidal, vol.2, p.128; Tahzeeb at-Tahzeeb, vol.2, p.428; vol.5, p. 110; vol.7, p.324).

57 Addressing the Kharijites

Storm may overtake you while there may be none to prick you (for reforms). Shall I be witness to my becoming heretic after acceptance of Faith and fighting in the company of the Prophet?!

In that case I shall be misguided and I shall not be on the right path.” (Quraan, 6:56).

So you should return to your evil places, and get back on the traces of your heels. Beware! Certainly you will meet, after me, overwhelming disgrace and sharp sword and tradition that will be adopted by the oppressors as a norm towards you. |49|

-49-History corroborates that after Ameer al-Momineen, the Kharijites had to face all sorts of ignominy and disgrace and wherever they raised their heads for creating trouble, they were met with swords and spears. Thus Ziyad bn Abeeh, Obaydillah bn Ziyad, al-Hajjaj bn Yoosof, Mosab bn Zobayr and al-Mohallab bn Abi-Sofra left no stone unturned in annihilating them from the surface of the globe, particularly al-Mohallab chased them for nineteen years, routed them thoroughly and rested only after completing their destruction.

At-Tabari writes that when ten thousand Kharijites collected in Silla wa Sillibra (the name of a mountain in Ahwaaz) then al-Mohallab faced them so steadfastly that he killed seven thousand Kharijites, while the remaining three thousand fled towards Kirman for life. But when the Governor of Persia noticed their rebellious activities he surrounded them in Sabor and killed a good number of them then and there. Those remained again fled to Isfahaan and Kirman. From there they again formed a contingent and advanced towards Koofa via Basra. Al-Haarith bn Abi Rabeea al-Makhzoomi and Abdr-Rahmaan bn Mikhnaf al-Azdi stood up with six thousand combatants to stop their advance, and turned them

out of Iraq's boundaries. In this way successive encounters completely trampled their military power and turning them out of cities compelled them to roam about in the deserts. Afterwards also, when they rose in the form of groups they were crushed. (at-Taareekh, vol.2, pp.580-591); bn al-Athir, vol.4, pp.196-206).

58 When he was told that the Kharijites had crossed the bridge of Nahrawan

Their falling place is on this side of the river (Euphrates). By Allah, not even ten of them will survive while from your side not even ten will be killed. |50|

-50-This prophecy cannot be attributed to wit and farsightedness, because farsighted eyes may forecast victory or defeat and preconceive the outcome of war but to tell about the correct figures of the killed on either side is beyond their capacity. This can be done only by one who can unveil the unknown future and see the coming scene with his eyes and who sees the sketches yet to appear on the page of the future with the help of the light of knowledge possessed by him as Imam.

Consequently, events occurred just according to what this inheritor of the Prophet's knowledge had said, and from among the Kharijites all except nine persons were killed. Two of them fled away to Oman, two to Sijistan, two to Kirman and two to al-Jazira while one escaped to Tall-Mawzan. Of Ameer al-Momineen's party only eight men fell as martyrs.

59 When he was told that the Kharijites had been totally killed

By Allah, no, not yet. They still exist in the loins of men and wombs of women. Whenever a chief would appear from among them, he would be cut down till the last of them would turn thieves and robbers. |51|

-51-This prophecy of Ameer al-Momineen also proved true word by word. Every chief of Kharijites who rose was put to sword. A few of their chiefs who were badly put to death are mentioned here:

13, 14) Zahhaaf at-Taii and Qorayb bn Morral-Azdi: were killed in encounter with Bani-Taiyya.

21-24) Abdillah bn Yahya al-Kindi, al-Mokhtaar bn Awf al-Azdi (Abo-Hamza ash-Shari), Abraha bn Sabbah and Balj bn Oqba al-Asadi: were killed by Abdl-Malik bn Atiyya as-Saadi in the reign of Marwaan bn Mohammad (the last of the Omayyad caliphs).

60 Do not fight the Kharijites after me!

Do not fight | 52 | the Kharijites after me, because one who seeks right but does not find it, is not like one who seeks wrong and finds it.

Sayyid Razi says: Ameer al-Momineen means Moaawiya and his men.

-52-The reason for stopping people from fighting the Kharijites was that Ameer al-Momineen was clearly perceiving that after him authority and power would devolve on people who would be ignorant of the proper occasion of Jihaad, and who will make use of sword only to maintain their sway. And there were those who excelled even Kharijites in holding and calling Ameer al-Momineen bad. So those who are themselves in the wrong have no right to fight others in the wrong. Again, those who are wilfully in the wrong can be allowed to fight those who are in the wrong by mistake. Thus, Ameer al-Momineen's words make this fact clear that the misguidance of Kharijites was not wilful but under Satan's influence. They mistook wrong as right and stuck to it. On the other hand, the position of misguidance of Moaawiya and his party was that they rejected right realising it as right and appropriated wrong as the code of their conduct fully knowing that it was wrong. Their audacity in the matter of religion reached the stage that it can neither be regarded as a result of misunderstanding nor can it be covered under the garb of error of judgement, because they openly transgressed the limits of religion and paid no heed to the Prophet's injunctions in comparison with their own view. Thus, bn-Abil-Hadeed has written (vol.5, p.130) that when the Prophet's companion Abo-d-Darda" saw utensils of gold and silver being used by Moaawiya he said he had heard the Prophet saying, "One who drinks in vessels of gold and silver will feel flames of the fire of Hell in his stomach" whereupon Moaawiya said "As for me, I do not find any harm in it" Similarly, creating Ziyad bn abih's blood relationship with himself by his own opinion in total disregard of the Prophet's injunction, abusing the descendants of the Prophet over the pulpit, transgressing the limits of sharia, shedding blood of innocent persons and placing over Moslims (as so called Khaleefa) a vicious individual and thus opening the way to disbelief and atheism are events that to attribute them to any misunderstanding is like wilfully closing eyes to facts.

61 When he was warned of being killed by deceit

Surely, there is a strong shield of Allah over me. When my day would come it would get away from me and hand me over to death. At that time neither an arrow would go amiss nor a wound would heal up.

62 Transience of this World

Beware! surely this world is a place from which protection cannot be sought except while one is in it. The action which is performed only for this world cannot secure salvation. People are tested in it through calamities. Those who have taken worldly pleasures here will be taken out from them (by death) and will be questioned about them. And whatever (good actions) they have achieved for the other world, they

will get them there and stay in them. For the intelligent this world is like the shade - one moment it is spread out and extended but soon it shrinks and contracts.

63 Decline and Destruction of this World

O creatures of Allah! Fear Allah and anticipate your death by good actions. Purchase everlasting joy by paying transitory things pleasures of this world. Get ready for the journey, for you are being driven, and prepare yourselves for death, since it is hovering over you. Be a people who wake up when called, and who know that this world is not their abode, and so have it changed (with the next). Certainly, Allah has not created you aimlessly nor left you as useless. There is nothing between anyone of you and Paradise or Hell except death that must befall him. The life that is being shortened every moment and being dismantled every hour must be regarded very short. The hidden thing namely death which is being driven (to you) by two over new phenomena, the day and the night, is certainly quick of approach. The traveller which is approaching with success or failure (namely death) deserves the best of provision. So acquire such provision from this world while you are here with which you may shield yourself tomorrow (on the Day of Judgement).

So everyone should fear Allah, should admonish himself, should send forward his repentance and should overpower his desire, because his death is hidden from him, his desires deceive him and Satan is posted on him and he beautifies for him sin so that he may commit it and prompts him to delay repentance till his desires make him the most negligent. Piety is for the negligent person whose life itself would be a proof against him and his own days (passed in sin) would lead him to punishment.

We ask Allah, the Glorified, that He may make us and you like one whom bounty does not mislead, whom nothing can stop from obedience of Allah and whom shame and grief do not befall after death.

64 Allah's Attributes

Praise be to Allah for Whom one condition does not proceed another so that He may be the First before being the Last or He may be Manifest before being Hidden. Everyone called one (alone) save Him is by virtue of being small (in number); and everyone enjoying honour other than Him is humble. Every powerful person other than Him is weak. Every master (owner) other than Him is slave (owned).

Every knower other than Him is seeker of knowledge. Every controller other than Him is sometimes imbued with control and sometimes with disability. Every listener other than Him is deaf to light voices while loud voices make him deaf and distant voices also get away from him. Every onlooker other than Him is blind to hidden colours and delicate bodies. Every manifest thing other than Him is hidden, but every hidden thing other than Him is incapable of becoming manifest.

He did not create what He created to fortify His authority nor for fear of the consequences of time, nor to seek help against the attack of an equal or a boastful partner or a hateful opponent. On the other hand all the creatures are reared by him and are His humbled slaves. He is not conditioned in anything so that it be said that He exists therein, nor is He separated from anything so as to be said that He is away from it. The creation of what He initiated or the administration of what He controls did not fatigue Him. No disability overtook Him against what He created. No misgiving ever occurred to Him in what He ordained and resolved. But His verdict is certain, His knowledge is definite, His governance is overwhelming. He is wished for at time of distress and He is feared even in bounty.

65 Ways of Fighting

Delivered during the days of Siffeen to his followers

O crowd of Moslims! Make fear of Allah the routine of your life. Cover yourselves with peace of mind and clinch your teeth because this makes the sword slip off from the skull. Complete your armour and shake your swords in their sheathes before showing them out. Have your eyes on the enemy. Use your spears on both sides and strike (the enemy) with swords. Keep in mind that you are before Allah and

in the company of the Prophet's cousin. Repeat your attacks and feel ashamed of running away, because it is a shame for posterity and (cause of awarding you) fire on the Day of Judgement. Give your lives (to Allah) willingly and walk towards death with ease. Beware of this great majority, and the pitched tent and aim at its centre because Satan is hiding in its cornet. He has extended his hand for assault and has kept back his foot for running away. Keep one enduring till the light of Truth dawns upon you.

While ye have the upper hand, and Allah is with you, and never will He depreciate your deeds. (Quraan, 47:35)

66 On hearing the account of what took place in Saqeefa of Bani-Saaida

When after the death of the prophet news reached Ameer al-Momineen about the happening in Saqeefa of bani-Saaida, |53| he enquired what the Ansaar said. People said that they were asking for one chief from among them and one from the others, Ameer al-Momineen said:

Why did you not argue against them (Ansaar) that the Prophet had left his will that whoever is good among Ansaar should be treated well and whoever is bad he should be forgiven. People said: "What is there against them in it?

Ameer al-Momineen said:

If the Government was for them there should have been no will in their favour

Then he said:

What did the Quraysh plead?

People said: "They argued that they belong to the lineal tree of the Prophet.

Then Ameer al-Momineen said:

They argued with the tree but spoiled the fruits

-53-From what happened in the Saqeefa of Bani-Saaida it appears that the greatest argument of mohaajiroon against Ansaar and the basis of the

former's success was this very point that since they were the kith and kin of the Prophet no one else could deserve the Caliphate. On this very ground the big crowd of Ansaar became ready to lay down their weapons before three mohaajiroon, and the latter succeeded in winning the Caliphate by presenting their distinction of descent. Thus in connection with the events of Saqeefa at-Tabari writes that when the Ansaar assembled in Saqeefa of Bani-Saaida to swear allegiance on the hand of Saad bn Obada, somehow Abi-Bakr, Omar and Abo-Obayda bn Jarrah also got the hint and reached there. Omar had thought out something for this occasion and he rose to speak but Abi-Bakr stopped him, and he himself stood up. After praise of Allah and the immigration of the mohaajiroon and their precedence in Islam he said:

They are those who worshipped Allah first of all and accepted belief in Allah and his Prophet's friends and his Kith and Kin. These alone therefore must deserve the Caliphate. Whoever clashes with them commits excess.

When Abi-Bakr finished his speech al-Hobaab bn Monzir stood up and, turning to the Ansaar, he said:

O group of Ansaar! Do not give your reins in the hands of others. The populace is under your care. You are men of honour, wealth and tribe and gathering. If the mohaajiroon have precedence over you in some matters you too have precedence over them in other matters. You gave them refuge in your houses. You are the fighting arm of Islam. With your help Islam stood on its own feet. In your cities prayer of Allah was established with freedom. Save yourselves from division and dispersion and stick to your right unitedly. If the mohaajiroon do not concede to your right tell them there should be one chief from us and one from them

No sooner al-Hobaab sat down after saying this then Omar rose and spoke thus:

This cant be that there be two rulers at one time. By Allah, the Arabs will never agree to have you as the head of the state since the Prophet was not from amongst you. Certainly, the Arabs will not care the least objection in that the Caliphate is allowed to one in whose house Prophethood rests so that the ruler should also be from the same house. For those who dissent clear arguments can be put forth. Whoever comes in conflict with us in the matter of the authority and rulership of Mohammad (p.b.u.h.a.h.p) he is leaning towards wrong, is a sinner and is falling into destruction.

After Omar, al-Hobaab again stood up and said to the Ansaar, "Look, stick to your point and do not pay heed to the views of this man or his supporters. They want to trample your right, if they do not consent turn him and them out of your cities and appropriate the Caliphate. Who else than you can deserve it more?

When al-Hobaab finished Omar scolded him. There was use of bad words from that side also, and the position began to worsen. On seeing this Abo-Obayda bn Jarrah spoke with the intention of cooling down Ansaar and to win them over to his side and said:

O Ansaar! You are the people who supported us and helped us in every manner. Do not now change your ways and do not give up your behaviour" But the Ansaar refused to change their mind. They were prepared to swear allegiance to Saad and people just wanted to approach him when a man of Saad's tribe Basheer bn Amr al-Khazraji stood up and said:

No doubt we came forward for Jihaad, and gave support to the religion, but our aim in doing thus was to please Allah and to obey His Prophet. It does not behove us to claim superiority and create trouble in the matter of the caliphate. Mohammad (p.b.u.h.a.h.p) was from Quraysh and they have a greater right for it, and are more appropriate for it" As soon as Basheer uttered these words division occurred among the Ansaar, and this was his aim, because he could not see a man of his own tribe rising so high. The mohaajiroon took the best advantage of this division among the Ansaar, and Omar and Abo-Obayda decided to swear allegiance to Abi-Bakr. They had just got forward for the act when Basheer first of all put his hand on that of Abi-Bakr and after that Omar and Abo-Obayda swore the allegiance. Then the people of Basheer's tribe came and swore allegiance, and trampled Saad bn Obada under their feet.

During this time Ameer al-Momineen was occupied in the funeral bath and burial of the Prophet. When afterwards he heard about the assemblage at the Saqeefa and he came to know that the mohaajiroon had won the score over Ansaar by pleading themselves to be from the tribe of the Prophet he uttered the fine sentence that then argued on the lineal tree being one but spoiled its fruits, who are the members of his family. That is, if mohaajiroon's claim was acceded for being from the lineal tree of the Prophet, how can those who are the fruits of this tree be ignored? It is strange that Abi-Bakr who connects with the Prophet in the seventh generation above and Omar who connects with him in the ninth generation above may be held of the tribe and family of the Prophet and he who was his first cousin, he is refused the status of a brother.

67 When Mohammad bn-Abi-Bakr, governor of Egypt, was overpowered and killed

I had intended to send Hashim bn-Otba to Egypt and had I done so he would have made way for the opponents nor given them time (to get hold of him). This is without reproach to Mohammad bn-Abi-Bakr as I loved him and had brought him up.

-54-Mohammad bn Abi-Bakr's mother was Asma bnt Omays whom Ameer al-Momineen married after Abi-Bakr's death. Consequently, Mohammad lived and was brought up under the care of Ameer al-Momineen and he imbibed his ways and manners. Ameer al-Momineen too loved him much and regarded him as his son, and used to say "Mohammad is my son from Abi-Bakr" He was born in the journey for the last Haj (of the Prophet) and died as martyr in 38 A.H. at the age of twenty eight years.

On accession to the Caliphate Ameer al-Momineen had selected Qays bn Saad bn Obada as the Governor of Egypt but circumstances so developed that he

had to be removed and Mohammad bn Abi-Bakr had to be sent there as Governor. The policy of Qays there was that he did not want to take any serious step against the Othmaani group but Mohammad's view was different. After the lapse of a month he sent them word that in case they did not obey him their existence there would be impossible. Upon this these people organised a front against him, and engaged themselves in secret wire-pullings, but became conspicuous soon. After arbitration they started creating trouble with the slogan of vengeance. This polluted the atmosphere of Egypt. When Ameer al-Momineen came to know these deteriorated conditions he gave the governorship of Egypt to Malik bn Haarith al-Ashtar and sent him off there in order that he might suppress insurgent elements and save the administration from getting worse, but he could not escape the evil designs of the Omayyads and was killed by poison while on his way. Thus, the governorship of Egypt remained with Mohammad bn Abi-Bakr.

On this side, the performance of Amr bn Aas in connection with the Arbitration made Moaawiya recall his own promise. Consequently, he gave him six thousand combatants and set him off to attack Egypt. When Mohammad bn Abi-Bakr knew of the advancing force of the enemy he wrote to Ameer al-Momineen for help. Ameer al-Momineen replied that he would be soon collecting help for him but in the meantime he should mobilise his own forces. Mohammad mobilised four thousand men under his banner and divided them into two parts. He kept one part with himself and on the other he placed Kinana bn Bishr at-Tojibi in command and ordered him to go forward to check the enemy's advance. When they settled down in camp before the enemy various parties of the enemy began attacking them but they faced them with courage and valour. At last Moaawiya al-Kindi made an assault with full force. These people did not turn away from the enemy's swords but faced them steadfastly and fell as martyrs in action. The effect of this defeat was that Mohammad bn Abi-Bakr's men got frightened and deserted him. Finding himself alone Mohammad fled away and sought refuge in a deserted place. The enemy however got news about him through someone and traced him out when he was dying with thirst. Mohammad asked for water but these cruel men refused and butchered him thirsty. Then they put his body in the belly of a dead ass and burnt it.

Malik bn Kab al-Arhabi had already left Koofa with two thousand men but before he could reach Egypt it had been occupied by the enemy.

68 Admonishing his Companions about Careless Behaviour

How long shall I accord you consideration that is accorded to camels with hollow hump, or to worn clothes which when stitched on one side give way on the other. Whenever a vanguard force of Syria (Sham) hovers over you, everyone of you shuts his door and hides himself like the lizard in its hole or a badger it its den. By Allah, he whom people like you support must suffer disgrace and he who throws arrows with your support is as if he throws arrows that are broken both at

head and tail. By Allah, within the courtyard you are quite numerous but under the banner you are only a few. Certainly, I know what can improve you and how your crookedness can be straightened. But I shall not improve your condition by marring myself. Allah may disgrace your faces and destroy you. You do not understand the right as you understand the wrong and do not crush the wrong as you crush the right.

69 Spoken on the morning of the day he was fatally struck with sword

I was sitting when sleep overtook me. I saw the Prophet of Allah appear before me, and I said: "O Prophet of Allah! what crookedness and enmity I had to face from the people." The prophet of Allah said: "Invoke (Allah) evil upon them," but I said "Allah may change them for me with better ones and change me for them with a worse one.

70 In Condemnation of the People of Iraq

Now then, O people |55| of Iraq! You are like the pregnant woman who, on completion of the period of pregnancy delivers a dead child and her husband is also dead and her period of widowhood is long while only remote relation inherits her. By Allah, I did not come to you of my own accord. I came to you by force of circumstances. I have come to know that you say Ali speaks lie. May Allah fight you! Against whom do I speak lie? Whether against Allah? But I am the first to have believed in him. Whether against His Prophet? But I am of the first who testified to him. Certainly not. By Allah it was a way expression which you failed to appreciate, and you were not capable of it. Woe to you. I am giving out these measures of nice expression free of any cost. I wish there were vessels good enough to hold them. Certainly, you will understand it after some time." (Quraan, 38:88)

-55-When after Arbitration the Iraqis displayed lethargy and heartlessness in retaliating the continuous attacks of Moaawiya, Ameer al-Momineen delivered this sermon abusing and admonishing them. Herein he has referred to their being deceived at Siffeen and has likened them to a woman who has five qualities:

i) Firstly, she is pregnant. This implies that these people had full capability to fight, and were not like a barren woman from whom nothing is expected

ii) Secondly, she has completed the period of pregnancy. That is they had passed over all difficult stages and had approached near the final goal of victory.

iii) Thirdly, she wilfully miscarries her child. That is after coming close to victory they came down to settlement and instead of achieving the coveted goal faced disappointment.

iv) Fourthly, her period of widowhood is long. That is they fell in such a state as though they had no protector or patron and they were roaming about without any ruler.

v) Fifthly, her successors would be distant persons. That is the people of Syria who had no relationship with them would occupy their properties.

71 How to seek Divine Blessings on the Prophet (p.b.u.h.a.h.p)

My Allah, the Spreader of the surfaces (of earth) and Keeper (intact) of all skies, Creator of hearts on good and evil nature, send Thy choicest blessings and growing favours on Mohammad Thy servant and Thy Prophet who is the last of those who preceded (him) and an opener for what is closed, proclaimer of truth with truth, repulser of the forces of wrong and crusher of the onslaughts of misguidance. As he was burdened (with responsibility of Prophethood) so he bore it standing by Thy commands, advancing towards Thy will, without shrinking of steps of weakness of determination, listening to Thy revelation, preserving Thy testament, proceeding forward in the spreading of Thy commands till he lit fire for its seeker and lighted the path for the groper in the dark.

Hearts achieved guidance through him after being ridden with troubles. He introduced clearly guiding signs and shining injunctions. He is Thy trusted trustee, the treasurer of Thy treasured knowledge, Thy witness on the Day of Judgement, Thy envoy of truth and Thy Messenger towards the people. My Allah prepare large place for him under Thy shade and award him multiplying good by Thy bounty.

My Allah, give height to his construction above all other constructions, heighten his position with Thee, grant perfection to his effulgence and perfect for him his light. In reward for his discharging Thy prophetship, grant him that his testimony be admitted and his speech be liked for his speech is just, and his judgements are clear-cut. My Allah put us and him together in the pleasures of life, continuance of

bounty, satisfaction of desires, enjoyment of pleasures. ease of living, peace of mind and gifts of honour.

72 When Hasan and Hosayn interceded on behalf of Marwaan bn al-Hakam

When Marwaan was taken on the day of Jamal, he asked Hasan and Hosayn (p.b.u.t.) To intercede on his behalf before Ameer al-Momineen. So they spoke to Ameer al-Momineen about him and he released him. Then they said “O Ameer al-Momineen he desires to swear you allegiance" whereupon Ameer al-Momineen said:

Did he not swear me allegiance after the killing of Othmaan? Now I do not need his allegiance, because his is the hand of a Jew. If he swears me allegiance with his hand he would violate it after a short while. Well, he is to get power for so long as a dog licks his nose. He is the father of four rams (who will also rule). The people will face days through him and his sons. |56|

-56-Marwaan bn Hakam was the nephew (brother's son) and son-in-law of Othmaan. Due to thin body and tall stature he was known with the nickname "Khayt Baatil" (the thread of wrong). When Abdl-Malik bn Marwaan killed Amr bn Saeed al-Ashdaq, his brother Yahya bn Saeed said:

O" sons of Khayt Baatil (the thread of the wrong) you have played deceit on Amr and people like you build their houses (of authority) on deceit and treachery. Although his father al-Hakam bn Abi al-Aas had accepted Islam at the time of the fall of Mecca but his behaviour and activities were very painful to the Prophet. Consequently, the Prophet cursed him and his descendants and said "Woe will befall my people from the progeny of this man" At last in view of his increasing intrigues the Prophet externed him from Madeena towards the valley of Waj (in Taif) and Marwaan also went with him. Prophet did not thereafter allow them entry in Madeena all his life. Abi-Bakr and Omar did likewise, but Othmaan sent for both of them during his reign, and raised Marwaan to such height as though the reins of caliphate rested in his hands. Thereafter his circumstances became so favourable that on the death of Moaawiya bn Yazeed he became the Caliph of the Moslims. But he had just ruled only for nine months and eighteen days that death overtook him in such a way that his wife sat with the pillow on his face and did not get away till he breathed his last.

The four sons to whom Ameer al-Momineen has referred were the four sons of Abdl-Malik bn Marwaan namely al-Waleed, Solaymaan, Yazeed and Hishaam, who ascended the Caliphate one after the other and coloured the pages of history with their stories. Some commentators have regarded this reference to Marwaan's own sons whose names are Abdl-Malik, Abdl-Aziz, Bishr and

Mohammad. Out of these Abdl-Malik did become Caliph of Islam but Abdl-Aziz became governor of Egypt, Bishr of Iraq and Mohammad of al-Jazira.

73 When the Consultative Committee (or Shora) decided to Swear Allegiance to Othmaan

You have certainly known that I am the most rightful of all others for the Caliphate. By Allah, so long as the affairs of Moslims remain intact and there is no oppression in it save on myself I shall keep quiet seeking reward for it (from Allah) and keeping aloof from its attractions and allurements for which you aspire.

74 When he learnt that the Omayyads blamed him for killing Othmaan

Omayyads" knowledge about me did not desist them from accusing me, nor did my precedence (in accepting Islam) keep off these ignorant people from blaming me. Allah's admonitions are more eloquent than my tongue. I am the contester against those who break away from Faith and the opposer of those who entertain doubts. Uncertainties should be placed before Quraan, the Book of Allah (for clarification). Certainly, people will be recompensed according to what they have in their hearts.

75 Preaching and Counselling

Allah may bless him who listens to a point of wisdom and retains it, when he is invited to the right path he approaches it, he follows a leader (by catching his waist band) and finds salvation, keeps Allah before his eyes and fears his sins, performs actions sincerely and acts virtuously, earns treasure of heavenly rewards, avoids vice, aims at (good) objectives and reaps recompense, faces his desires and rejects (fake) hopes, makes endurance the means to his salvation and piety the provision for his death, rides on the path of honour and sticks to the highway of truth, makes good use of his time and hastens towards the end and takes with him the provision of (good) actions.

76 Bani-Omayya

The Bani-Omayya (Omayyads) are allowing me the inheritance of Mohammad (p.b.u.h.a.h.p) bit by bit. By Allah, if I live I would throw

them away as the butcher removes the dust from the dust-covered piece of flesh.

Sayyid Razi says: Ameer al-Momineen implies that they allow him bit by bit just as a she-camel may be milked a little and then its young one may be made to suck milk so that it may be ready to be milked. And the piece of flesh means the piece of stomach or of liver which falls on the ground and then the dust is removed from it.

77 One of his Supplications

O my Allah! Forgive me what Thou knowest about me more than I do. If I return (to the sins) Thou return to forgiveness. My Allah forgive me what I had promised to myself but Thou didst not find its fulfilment with me. My Allah forgive me that with what I sought nearness to Thee with my tongue but my heart opposed and did not perform it. My Allah forgive me winkings of the eye, vile utterances, desires of the heart and errors of speech.

78 Prophecy of Astrologers

When |57| he decided to set out for the Battle with the Kharijites someone said "if you set out at this moment then according to astrology I fear you will not be successful in your aim," whereupon he said:

Do you think you can tell the hour when a man goes out and no evil befall him or can warn of the time at which if one goes out harm will accrue? Whoever testifies to this falsifies the Quraan and becomes unmindful of Allah in achieving his desired objective and in warding off the undesirable. You cherish saying this so that he who acts on what you say should praise you rather than Allah because according to your misconception you have guided him about the hour in which he would secure benefit and avoid harm.

Then Ameer al-Momineen advanced towards the people and said:

O People! Beware of learning the science of stars except that with which guidance is sought on land or sea, because it leads to divining and an astrologer is a diviner, while the diviner is like the sorcerer, the sorcerer is like the unbeliever and the unbeliever would be in Hell. Get forward in the name of Allah.

-57-When Ameer al-Momineen decided to march towards Nahrawan to suppress the rising of the Kharijites, Afif bn Qays al-Kindi said to him, "This hour is not good. If you set out at this time. then instead of victory and success you will face defeat and vanquishment" But Ameer al-Momineen paid no heed to his view and ordered the army to march that very moment. In the result the Kharijites suffered such a clear defeat that out of their nine thousand combatants only nine individuals saved their lives by running away while the rest were killed.

Ameer al-Momineen has argued about astrology being wrong or incorrect in three ways, firstly, that if the view of an astrologer is accepted as correct it would mean falsification of the Quraan, because an astrologer claims to ascertain hidden things of the future by seeing the stars while the Quraan says: Say: "None (either) in the heavens or in the earth knoweth the unseen save Allah..." (27:65)

Secondly that under his misconception the astrologer believes that he can know his benefit or harm through knowing the future. In that case he would be regardless of turning to Allah and seeking His help, while this indifference towards Allah and self-reliance is a sort of heresy and atheism, which puts an end to his hope in Allah. Thirdly, that if he succeeds in any objective, he would regard this success to be the result of his knowledge of astrology, as a result of which he would praise himself rather than Allah, and will expect that whomever he guides in this manner he too should be grateful to him rather than to Allah. These points do not apply to astrology to the extent it may be believed that the astrological findings are in the nature of effect of medicines which are subject to alteration at the will of Allah. The competence achieved by most of our religious scholars in astrology is correct in this very ground that they did not regard its findings as final.

79 Short-comings of Women

O ye peoples! Women are deficient in Faith, deficient in shares and deficient in intelligence. As regards the deficiency in their Faith, it is their abstention from prayers and fasting during their menstrual period. As regards deficiency in their intelligence it is because the evidence of two women is equal to that of one man. As for the deficiency of their shares that is because of their share in inheritance being half of men. So beware of the evils of women. Be on your guard even from those of them who are (reportedly) good. Do not obey them even in good things so that they may not attract you to evils.

-58-Ameer al-Momineen delivered this sermon after the devastation created by the Battle of Jamal. Since the devastation resulting from this battle was the outcome of blindly following a woman's command, in this sermon he has described women's physical defects and their causes and effects. Thus their first weakness is that for a few days in every month they have to abstain

from prayer and fasting, and this abstention from worship is a proof of their deficiency in Faith. Although the real meaning of Imaan (belief) is heart-felt testimony and inner conviction yet metaphorically it also applies to action and character. Since actions are the reflection of Belief they are also regarded as part of Belief. Thus, it is related from Imam Ali bn Mosa ar-Riza (p. b. u. t.) that:

Imaan (belief) is testimony at heart, admission by the tongue and action by the limbs.

The second weakness is that their natural propensities do not admit of full performance of their intelligence. Therefore, nature has given them the power of intelligence only in accordance with the scope of their activities which can guide them in pregnancy, delivery, child nursing, child care and house-hold affairs. On the basis of this weakness of mind and intelligence their evidence has not been accorded the status of man's evidence, as Allah says:

...then call to witness two witnesses from among your men and if there not be two men then (take) a man and two women, of those ye approve of the witnesses, so that should one of the two (women) forget the (second) one of the two may remind the other... (Quraan, 2:282)

The third weakness is that their share in inheritance is half of man's share in inheritance as the Quraan says:

Allah enjoineth you about your children. The male shall have the equal of the shares of two females... (4:11)

This shows woman's weakness because the reason for her share in inheritance being half is that the liability of her maintenance rests on man. When man's position is that of a maintainer and care taker the status of the weaker sex who is in need of maintenance and care-taking is evident.

After describing their natural weakness, Ameer al-Momineen points out the mischief of blindly following them and wrongly obeying them. He says that not to say of bad things but even if they say in regard to some good things it should not be done in a way that these should feel as if it is being done in pursuance of their wish, but rather in a way that they should realise that the good act has been performed because of its being good and that their pleasure or wish has nothing to do with it. If they have even the doubt that their pleasures has been kept in view in it they would slowly increase in their demands and would wish that they should be obeyed in all matters however evil, the inevitable consequence whereof will be destruction and ruin. Shaykh Mohammad Abdo writes about this view of Ameer al-Momineen as under:

Ameer al-Momineen has said a thing which is corroborated by experiences of centuries.

80 Way of Preaching and Counselling

O people! abstinence is to shorten desires, to thank for bounties and to keep off prohibitions. If this is possible then (at least) the prohibitions

should not overpower your patience. Allah has exhausted the excuse before you through clear, shining arguments and open, bright books.

81 World and its People

In what way shall I describe this world whose beginning is grief and whose end is destruction? | 59 | The lawful actions performed here have to be accounted for, while for the forbidden ones there is punishment. Whoever is rich here faces mischief and whoever is poor gets grief. One who hankers after it does not get it. If one keeps away from it then it advances towards him. If one sees through it, it would bestow him sight, but if one has his eye on it then it would blind him.

Sayyid Razi says: If a thinker thinks over this phrase of Ameer al-Momineen (If one sees through it, it would bestow him sight) he would find thereunder very amazing meaning and far-reaching sense whose purpose cannot be appreciated and whose aim cannot be understood particularly when he joins it with Ameer al-Momineen's phrase (If one, has his eye on it, then it would blind him) he would find the difference between the two phrases clear, bright, wonderful and shining.

-59-"The beginning of the world is grief and its end is destruction" This sentence contains the same truth which the Quraan has presented in the verse:

Indeed We have created man (to dwell) amidst hardship. (90:4)

It is true that right from the narrow womb of the mother upto the vastness of the firmament the changes of human life do not come to an end. When man first tastes life he finds himself closed in such a dark prison where he can neither move the limbs nor change the sides. When he gets rid of this confinement and steps in this world he has to pass through innumerable troubles. In the beginning he can neither speak with the tongue so as to describe his difficulty or pain nor possesses energy in the limbs so as to accomplish his needs himself. Only his suppressed sobs and flowing tears express his needs and translate his grief and sorrow. When after the lapse of this period he enters the stage of learning and instruction, then on every step voices of admonition and abuse welcome him. All the time he seems frightened and terrified. When he is relieved of this period of subjugation he finds himself surrounded by the worries of family life and livelihood, where sometimes, there is clash with comrades in profession, sometimes collision with enemies, sometimes confrontation with vicissitudes of time, sometimes attack of ailments and sometimes shock of children, till old age approaches him with the tidings of helplessness and weakness, and eventually he bids farewell to this world with mortification and grief in the heart.

Thereafter Ameer al-Momineen says about this world, that in its lawful actions there is the question of reckoning and in its forbidden acts there are hardships of punishment, as a result of which even pleasant joys also produce bitterness in his palate. If there is plenty of wealth and money in this world then man finds himself in such a whirlpool (of worries) that he loses his joy and peace of mind. But if there is want and poverty, he is ever crying for wealth. He who hankers after this world there is no limit for his desires. If one wish is fulfilled the desire for fulfilment of another wish crops up. This world is like the reflection. If you run after it then it will itself run forward but if you leave it and run away from it then it follows you. In the same way, if a person does not run after the world, the world runs after him. The implication is that if a person breaks the clutches of greed and avarice and keeps aloof from undesirable hankering after the world, he too gets (pleasures of) the world and he does not remain deprived of it. Therefore, he who surveys this world from above its surface and takes lesson from its chances and happenings, and through its variation, and alterations gains knowledge about Allah's Might, Wisdom and Sagacity, Mercy, Clemency and Sustaining power, his eyes will gain real brightness and sight. On the other hand the person who is lost only in the colourfulness of the world and its decorations, he loses himself in the darkness of the world that is why Allah has forbidden to view the world thus:

And strain not thine eyes unto that which We have provided (different) parties of them, (of) the splendour of the life of this world, so that We may try them in it; for the provision of thy Lord is better and more abiding. (Quraan, 20:131).

82 The Brilliant: Al-Gharra

Point

This sermon is called the al-Gharra” and it is one of the most wonderful sermons of Ameer al-Momineen.

Praise be to Allah who is High above all else, and is Near (the creation) through His bounty. He is the Giver of all reward and distinction, and Dispeller of all calamities and hardships. I praise Him for His continuous mercy and His copious bounties.

I believe in Him as He is the First of all and He is Manifest. I seek guidance from Him as He is Near and is the Guide. I seek His succour as He is Mighty and Subduer. I depend upon Him as He is Sufficer and Supporter. And I stand witness that Mohammad (blessing of Allah be on him and his progeny) is His slave and His Prophet. He sent him for enforcement of His commands, for exhausting His pleas and for presenting warnings (against eternal punishment).

Enjoining People To Piety

O creatures of Allah I advise you to have fear of Allah Who has furnished illustrations and Who has timed for you your lives. He has

given you covering of dress |60| and He has scattered for you livelihood. He has surrounded you with His knowledge. He has ordained rewards. He has bestowed upon you vast bounties and extensive gifts. He has warned you through far reaching arguments, and He has counted you by numbers. He has fixed for you ages (to live) in this place of test and house of instruction.

Caution against this World

You are on test in this world and have to render account about it. Certainly this world is a dirty watering place and a muddy source of drinking.

Its appearance is attractive and its inside is destructive. It is a deception, a vanishing reflection and a bent pillar. When its despiser begins to like it and he who is not acquainted with it feels satisfied with it, then it raises and puts down its feet (in joy), entraps him in its trap, makes him the target of its arrows and puts round his neck the of death taking him to the narrow grave and fearful abode in order to show him his place of stay and the recompense of his acts. This goes on from generation to generation. Neither death stops from cutting them asunder nor do the survivors keep aloof from committing of sins.

Death and Resurrection

They are emulating each other and proceeding in groups towards the final objective and the rendezvous of death. till when matters come to a close, the world dies and resurrection draws near. Allah|61| would take them out from the corners of the graves, the nests of birds. the dens of beasts and the centres of death. They hasten towards Him command and run towards the place fixed for their final return group by group, quiet, standing and arrayed in rows. They will be within Allah's sight and will hear every one who would call them.

They would be having the dress of helplessness and covering of submission and indignity. (At this time) contrivances would disappear, desires would be cut, hearts would sink quietly, voices would be curbed down, sweat would choke the throat, fear would increase and ears would resound with the thundering voice of the announcer calling

towards the final judgement, award of recompense, striking of punishment and paying of reward.

Limitations of Life

People have been created as a proof of (His) power, have been brought up with authority, they are made to die through pangs, and placed in graves where they turn into crumbs. Then they would be resurrected one by one, awarded their recompense and would have to account for their actions, each one separately. They had been allowed time to seek deliverance, had been shown the right path and had been allowed to live and seek favours, the darkness of doubts had been removed, and they had been let free in this period of life as a training place in order to make preparation for the race on the Day of Judgement, to search for the objective with thoughtfulness, to get time necessary to secure benefits and provide for the next place of stay.

No Happiness without Piety

How appropriate are these illustrations and effective admonitions provided they are received by pure hearts, open ears, firm views and sharp wits. Fear Allah like him who listened (good advice) and bowed before it, when he committed sin he admitted it, when he felt fear he acted virtuously, when he apprehended he hastened (towards good acts), when he believed he performed virtuous acts, when he was asked to take lesson (from the happenings of this world) he did take the lesson, when he was asked to desist he abstained (from evil), when he responded to the call (of Allah) he leaned (towards him), when he turned back (to evil) he repented, when he followed he almost imitated and when he was shown (the right path) he saw it.

Such a man was busy in search of truth and got rid (of the worldly evils) by running away. He collected provision (of good acts) for himself, purified his inner self, built for the next world, and took with himself provision for the day of his departure, keeping in view his journey, his requirement and the position of his need. He sent ahead of him for the abode of his stay (in the next world). O creatures of Allah, fear Allah keeping in view the reason why He created you and be afraid of Him to the extent He has advised you to do. Make yourself deserve what He has promised you, by having confidence in the truth of His promise and entertaining fear for the Day of Judgement.

Reminding People of Allah's Bounties

He has made for you ears to preserve what is important, eyes to have sight in place of blindness and limbs which consist of many (smaller) parts, whose curves are in proportion with the moulding of their shapes and lengths of their ages, and also bodies that are sustaining themselves and hearts that are busy in search of their food, besides other big bounties, obliging bestowings and fortresses of safety. He has fixed for you ages that are not known to you. He has retained for you remains of the past people for your instruction. Those people enjoyed themselves fully and were completely unhampered. Death overtook them before (satisfaction of) their desires, from which the hands of death separated them. They did not provide for themselves during health of their bodies, and did not take lesson during their youth.

Are these people who are in youth waiting for the back-bending old age, and those enjoying fresh health waiting for ailments, and these living persons looking for the hour of death? When the hour of departure would be close and the journey at hand, with pangs of grief and trouble, suffering of sorrows and suffocation of saliva, and the time would arrive for calling relations and friends for help and changing sides on the bed. Could then the near ones stop death, or the mourning women do any good? He would rather be left alone in the graveyard confined to the narrow corner of his grave.

His skin has been pierced all over by reptiles, and his freshness has been destroyed by these tribulations. Storms have removed his traces and calamities have obliterated even his signs. Fresh bodies have turned thin and withered and bones have become rotten. The spirits are burdened with the weight of sins and have become conscious of the unknown things. But now neither the good acts can be added to nor evil acts can be atoned for by repentance. Are you not sons, fathers, brothers and relations of these dead and are not to follow their footsteps and pass by their paths? But hearts are still unmoved, heedless of guidance and moving on wrong lines, as though the addressee is someone else, and as though the correct way is to amass worldly gains.

Preparation for the Day of Judgement

And know that you have to pass over the pathway (of Sirat) where steps waver, feet slip away and there are fearful dangers at every step. O creatures of Allah, fear Allah, like the fearing of wise man whom the thought (of next world) has turned away from other matters, fear (of Allah) has afflicted his body with trouble and pain, his engagement in the night prayer has turned even his short sleep into awakening, hope (of eternal recompense) keeps him thirsty in the day, abstention has curbed his desires, and remembrance of Allah is ever moving his tongue. He entertains fear before dangers. He avoids uneven ways in favour of clear ones. He follows the shortest route to secure his purpose, wishfulness does not twist his thinking and ambiguities do not blind his eyes. He enjoys deep sleep and his day happily because of the happiness of good tidings and pleasure of (eternal bounties).

He passes the pathway of this world in praiseworthy manner. He reaches the next world with virtues. He hastens (towards virtue) out of fear (for vice). He moves briskly during the short time (of life in this world). He devotes himself in seeking (eternal good), he runs away from evil. During today he is mindful of tomorrow, and keeps the future in his view. Certainly Paradise is the best reward and achievement, which hell is appropriate punishment and suffering. Allah is the best Avenger and Helper and the Quraan is the best argument and confronter.

Warning against Satan

I enjoin upon you fear of Allah Who has left no excuse against what He has warned, has exhausted argument (of guidance) about the (right) path He has shown. He has warned you of the enemy that steals into hearts and stealthily speaks into ears, and thereby misguides and brings about destruction, makes (false) promises and keeps under wrong impression, he represents evil sins in attractive shape, and shows as light even serious crimes. When he has deceived his comrades and exhausted the pledge he begins to find fault with what he presented as good, and considers serious what he had shown as light, and threatens from what he had shown as safe.

Creation of Man

Or look at man whom Allah has created in the dark wombs and layers of curtains from what was overflowing semen, then shapeless clot, then embryo, then suckling infant, then child and then fully grown up young man. Then He gave him heart with memory, tongue to talk and eye to see with, in order that he may take lesson (from whatever is around him) and understand it and follow the admonition and abstain from evil.

When he attained the normal growth and his structure gained its average development he fell in self-conceit and got perplexed. He drew bucketfuls of his desires, got immersed in fulfilling his wishes for pleasures of the world and his (sordid) aims. He did not fear evil nor got frightened of any apprehension. He died infatuated with his vices. He spent his short life in rubbish pursuits. He earned no reward nor did he fulfil any obligation. Fatal illness overtook him while he was still in his enjoyments and perplexed him. He passed the night in wakefulness in the hardships of grief and pricking of pains and ailments in the presence of real brother, loving father, wailing mother, crying sister, while he himself was under maddening uneasiness, serious senselessness, fearful cries, suffocating pains, anguish of suffocating sufferings and the pangs of death.

Thereafter he was clad in the shroud while he remained quiet and thoroughly submissive to others. Then he was placed on planks in such a state that he had been down-trodden by hardships and thinned by ailments. The crowd of young men and helping brothers carried him to his house of loneliness where all connections of visitors are severed. Thereafter those who accompanied him went away and those who were wailing for him returned and then he was made to sit in his grave for terrifying questioning and slippery examination. The great calamity of that place is the hot water and entry into Hell, flames of eternal Fire and intensity of blazes. There is no resting period, no gap for ease, no power to intervene, no death to bring about solace and no sleep to make him forget pain. He rather lies under several kinds of deaths and moment-to-moment punishment. We seek refuge with Allah.

Lesson from those who passed away

O creatures of Allah! where are those who were allowed (long) ages to live and they enjoyed bounty. They were taught and they learnt; they were given time and they passed it in vain; they were kept healthy and they forgot (their duty). They were allowed long period (of life), were handsomely provided, were warned of grievous punishment and were promised big rewards. You should avoid sins that lead to destruction and vices that attract wrath (of Allah).

O people who possess eyes and ears and health and wealth! Is there any place of protection, any shelter of safety, or asylum or haven, or occasion to run away or to come back (to this world)? If not,

how are you then turned away" (Quraan, 6:95; 10:34; 35:3; 40:62)

and wither are you averting? By what things have you been deceived? Certainly, the share of every one of you from this earth is just a piece of land equal to his own stature and size where he would lie on his cheeks covered with dust. The present is an opportune moment for acting.

O creatures of Allah, since the neck is free from the loop, and spirit is also unfettered, now you have time for seeking guidance: you are in ease of body; you can assemble in crowds, the rest of life is before you; you have opportunity of acting by will; there is opportunity for repentance, and peaceful circumstances. (But you should act) before you are overtaken by narrow circumstances and distress, or fear and weakness, before the approach of the awaited death and before seizure by the Almighty, the Powerful.

Sayyid Razi says: It is related that when Ameer al-Momineen delivered this sermon people began to tremble, tears flowed from their eyes and their hearts were frightened. Some people call this sermon the Brilliant Sermon (al-Khotbatol-Gharra)

-60-Allah has furnished every creature with natural dress, which is the means of protecting it from cold and heat. Thus, some animals are covered in feathers and some carry apparels of wool on their bodies. But the high degree of intelligence of man and the quality of shame and modesty in him demands distinction from other creatures. Consequently, to maintain this distinction he has been taught the ways of covering his body. It was this natural impulse that

when Adam was made to give up his dress he began to cover his body with leaves. The Quraan says:

So when they tested (of) the tree their shameful things got displayed unto them and they began covering themselves with leaves of the garden ..." (Quraan, 7:22)

This was the punishment awarded for his committing what was better for him to omit. When removal of dress is punishment its putting on would be a favour, and since this is peculiar to man it has been particularly mentioned.

-61-The intention is that Allah would resurrect all the dead, even though they had been eaten by beasts and been merged in their bodies. Its aim is to refute the view of the philosophers who hold that the resurrection of the non-existent is impossible and who do not therefore believe in the physical resurrection. Their argument briefly is that a thing which has lost existence by death cannot return to life. Consequently, after the destruction of this world the return of any of its beings to life is out of question. But this belief is not correct because dispersal of the parts does not mean its non-existence, so as to say that putting these parts together again would involve resurrection of the non-existent. On the other hand separated and dispersed parts continue to exist in some form or the other. Of course, in this connection this objection has some force that when every person is to be resurrected in his own form, then in case one person has eaten the other, then in such a case it would be impossible to resurrect either of them with his own constituent parts, since this would involve creating deficiency of parts in that who had eaten the other.

To this metaphysicians have replied that in everybody there are some constituents which are essential and others which are non-essential. The essential constituents remain constant from the beginning till end of life and suffer no change or alteration, and resurrection with regard to such constituents would not create any deficiency in the man who ate the other.

83 Amr bn al-Aas

I am surprised at the son of an-Nabigha that he says about me among the people of Syria (Sham) that I am a jester and that I am engaged in frolics and fun. He said wrong and spoke sinfully. Beware, the worst speech is what is untrue. He speaks and lies. He promises and breaks the promise. He begs and sticks, but when someone begs from him he withholds miserly. He betrays the pledge and ignores kinship.

When in a battle, he commands and admonishes but only uptil the swords do not come into action. When such a moment arrives his great trick is to turn naked | 62 | before his adversary. By Allah, surely the remembrance of death has kept me away from fun and play while obliviousness about the next world has prevented him from speaking truth. He has not sworn allegiance to Moaawiya without purpose; but

has beforehand got him to agree that he will have to pay its price, and gave him an award for forsaking religion.

-62-Ameer al-Momineen here refers to the incident when the "Conqueror of Egypt" Amr bn Aas exhibited the feat of his courage by displaying his private parts. What happened was that when in the battlefield of Siffeen he and Ameer al-Momineen had an encounter, he rendered himself naked in order to ward off the blow of the sword. At this Ameer al-Momineen turned his face away and spared him his life. The famous Arab poet al-Farazdaq said about it.

There is no good in warding off trouble by ignominy as was done one day by Amr bn Aas by display of his private parts.

Even in this ignoble act Amr bn Aas had not the credit of doing it himself, but had rather followed another one who had preceded him, because the man who first adopted this device was Talha bn Abi-Talha who had saved his life in the battle of Ohod by becoming naked before Ameer al-Momineen, and so he showed this way to the others. Thus, besides Amr bn Aas this trick was played by Bishr bn Abi-Artat also to save himself from the sword of Ameer al-Momineen. When after the performance of this notable deed Bishr went to Moaawiya the latter recalled Amr bn Aas's act as precedent in order to remove this man's shamefulness and said "O Bishr, no matter. There is nothing to feel shameful about it in view of Amr bn Aas's precedent before you."

84 Perfection of Allah and Counselling

Point

I stand witness that there is no god but Allah, He is One and there is no partner with Him. He is the First, such that nothing was before Him. He is the Last, such that there is not limit for Him. Imagination cannot catch any of His qualities. Hearts cannot entertain belief about His nature. Analysis and division cannot be applied to Him. Eyes and hearts cannot compare Him.

O creatures of Allah! take lesson from useful items of instruction and shining indications. Be cautioned by effective items of warning. Get benefit from preaching and admonition. It is as though the claws of death are pressed in you, the connection of hope and desires has been cut asunder, hard affairs have befallen you and your march is towards the place where everyone has to go, namely death. Hence,

with every person there is a driver and a witness" (Quraan, 50:21).

The driver drives him towards resurrection while the witness furnishes evidence about his deeds.

Paradise

In Paradise there are high classes and different places of boundary never ends. He who stays in it will never depart from it. He who is endowed with everlasting abode in it will not get old, and its resident will not face want.

85 Getting Ready for the next World by following Allah's Commandments

Allah knows hidden matters and is aware of inner feelings. He encompasses everything. He has control over everything and power over everything. Everyone of you should do whatever he has to do during his days of life before the approach of death, in his leisure before his occupation, and during the breathing of his breath before it is overtaken by suffocation, should provide for himself and his journey and should collect provision from his place of halt for his place of stay.

So remember Allah, O people, about what He has asked you in His Book to take care of, and about His rights that He has entrusted to you. Verily, Allah has not created you in vain nor left you unbridled nor left you alone in ignorance and gloom. He has defined what you should leave behind. taught you your acts, ordained your death, sent down to you "the Book (Quraan) explaining everything" (Quraan, 16:89) and made His Prophet live among you for a long time till He completed for him and for you the message sent through the Quraan namely the religion liked by Him, and clarified through him His good acts and evil acts, His prohibitions and His commands.

He placed before you His arguments and exhausted his excuses upon you. He put forth to you His promises and warned you of severe retribution. You should therefore make full atonement during your remaining days and let yourselves practice endurance in these days. These days are fewer as against the many days during which you have shown obliviousness and heedlessness towards admonition. Do not allow time to yourselves because it will put you on the path of wrong-doers and do not be easy-going because this will push you towards sinfulness.

O creatures of Allah! the best adviser for himself is he who is the most obedient to Allah, and the most deceiving for himself is he who is the most disobedient to Allah. Deceived is he who deceived his own self. Enviable is he whose Faith is safe. Fortunate is he who takes lesson from others, while unfortunate is he who fell victim to his desires. You should know that even the smallest hypocrisy is like believing in more than one God, and keeping company of people who follow their desires is the key to obliviousness from religion, and is the seat of Satan.

Be on your guard against falsehood because it is contrary to Faith. A truthful person is on the height of salvation and dignity, while the liar is on the edge of ignominy and degradation. Do not be jealous because jealousy eats away Faith just as fire eats away dried wood. Do not bear malice because, it is a scraper (of virtues). And know that desires make wit forgetful and make memory oblivious. You should falsify desire because it is a deception, and he who has desires is in deceit.

86 Faithful and Unfaithful Believers

Qualities of a Faithful Believer

O creatures of Allah! the most beloved of Allah is he whom Allah has given power (to act) against his passions, so that his inner side is (submerged in) grief and the outer side is covered with fear. The lamp of guidance is burning in his heart. He has provided entertainment for the day that is to befall him. He regards what is distant to be near himself and takes the hard to be light. He looks at and perceives; he remembers (Allah) and enhances (the tempo of his) actions. He drinks sweet water to whose source his way has been made easy. So he drinks to satisfaction and takes the level path. He has put off the clothes of desires and got rid of worries except one worry peculiar to him. He is safe from misguidance and the company of people who follow their passions. He has become the key to the doors of guidance, and the lock for the doors of destruction.

He has seen his way and is walking on it. He knows his pillar (of guidance) and has crossed over his deep water. He has caught hold of the most reliable supports and the strongest ropes. He is on that level of conviction which is like the brightness of the sun. He has set

himself for Allah, the Glorified, for performance of the most sublime acts of facing all that befalls him and taking every step needed for it. He is the lamp in darkness. He is the dispeller of all blindness, key to the obscure, remover of complexities, and a guide in vast deserts. When he speaks he makes you understand whereas when he remains silent then it is safe to do so. He did everything only for Allah and so Allah also made him His own. Consequently, he is like the mines of His faith and as a stump in His earth. He has enjoined upon himself (to follow) justice.

The first step of his justice is the rejection of desires from his heart. He describes right and acts according to it. There is no good which he has not aimed at nor any likely place (of virtue) of the Quraan. Therefore the Quraan is his guide and leader. He gets down when the Quraan puts down his weight and he settles where the Quraan settles him down.

Characteristics of an Unfaithful Believer

While the other (kind of) man is he who calls himself learned but he is not so. He has gleaned ignorance from the ignorant and misguidance from the misguided. He has set for the people a trap (made) of the ropes of deceit and untrue speech. He takes the Quraan according to his own views and right after his passions. He makes people feel safe from big sins and takes light the serious crimes. He says that he is waiting for (clarification of) doubts but he remains plunged therein, and that he keeps aloof from innovations but actually he is immersed in them. His shape is that of a man, but his heart is that of a beast. He does not know the door of guidance to follow nor the door of misguidance to keep aloof therefrom. These are living dead bodies.

The Descendants of the Holy Prophet (Etra)

So wither are you going to" (Quraan, 81:26) and “how are you then turned away?" (Quraan, 6:95; 10:34; 35:3; 40:62).

Ensigns (of guidance) are standing, indications (of virtue) are clear, and the minarets (of light) have been fixed. Where are you being taken astray and how are you groping while you have among you the descendants of the Prophet? They are the reins of Right, ensigns of Faith and tongues of truth. Accord to them the same good position as

you accord to the Quraan, and come to them (for quenching the thirst of guidance) as the thirsty camels approach the water spring.

O people take this saying|63| of the last of the Prophets that he who dies from among us is not dead, and he who decays (after dying) what from among us does not really decay. Do not say do not understand, because most of the Right is in what you deny. Accept the argument of one against whom you have no argument. It is I. Did I not act before you on the greater thaqal (ath-thaqal al-akbar, i.e. the Quraan) and did I not retain among you the smaller thaqal (ath-thaqal al-asghar, i.e. the descendants of the Prophet). |64] I fixed among you the standard of faith, and I taught you the limits of lawful and unlawful. I clothed you with the garments of safety with my justice and spread for you (the carpet of) virtue by my word and deed.

I showed you high manners through myself. Do not exercise your imagination about what the eye cannot see or the mind cannot conceive.

Bani-Omayya

Till people begin thinking that the world is attached to the Omayyads, would be showering its benefits on them, and lead them to its clear spring for watering, and that their whip and sword will not be removed from the people. Whoever thinks so is wrong. There are rather a few drops from the joys of life which they would suck for a while and then vomit out the whole of it.

-63-This saying of the Prophet is a definite proof of the view that the life of any one from among the Ahlil-Bayt (Household of the Holy Prophet) does not come to an end and that apparent death makes no difference in their sense of living, although human intelligence is unable to comprehend the conditions and happenings of that life. There are many truths beyond this world of senses which human mind cannot yet understand. Who can say how in the narrow corner of the grave where it is not possible even to breathe, replies will be given to the questions of the angels Monkar and Nakeer? Similarly, what is the meaning of life of the martyrs in the cause of Allah, who have neither sense nor motion, can neither see nor hear? Although to us they appear to be dead, yet the Quraan testifies to their life.

And say not of those who are slain in the path of Allah that they are dead; Nay, (they are) living, but ye perceive not. (2:154)

At another place it says about their life:

Reckon not those who are slain in the way of Allah, to be dead; Nay! alive they are with their Lord being sustained. (3:169)

When restriction has been placed on mind and tongue even in respect of the common martyrs that they should not be called dead nor considered dead, how would not those individuals whose necks were reserved for sword and palate for poison be living for all times to come.

About their bodies Ameer al-Momineen has said that by passage of time no signs of ageing or decay occur in them, but they remain in the same state in which they fell as martyrs. There should be nothing strange in it because dead bodies preserved through material means still exist. When it is possible to do so through material means will it be out of the Power of the Omnipotent Creator to preserve against change and decay the bodies of those upon whom He has bestowed the sense of everlasting life? Thus about the martyrs of Badr, the Holy Prophet said:

Shroud them even with their wounds and flowing blood because when they would rise on the Day of Judgement blood would be pushing out of their throats.

-64-"ath-thaqal al-Akbar" implies the Quraan and "ath-thaqal al-Asghar" means Ahlil-Bayt (the Household of the Holy Prophet) as in the Prophet's saying:

Verily, I am leaving among you (the) two precious things (of high estimation and of care)" the reference is to Quraan and Ahlil-Bayt.

There are several reasons for using this word Firstly, "thaqal" means the kit of a traveller, and since the kit is much in need, it is protected carefully. Secondly, it means a precious thing; and since this is of great importance, one is bound to follow the injunctions of the Quraan and the actions of Ahlil-Bayt. So they have been called "precious things. Since Allah has made arrangements for the protection of the Quraan and Ahlil-Bayt till doomsday so they have been called "thaqalayn. So the Prophet before leaving this world for the next, declared them to be his valuable possessions and ordered people to preserve them. Thirdly, then have been called "Thaqalayn" (precious things) in view of their purity and high value. Thus bn Hajar al-Haythami writes:

The Prophet has called the Quraan and his Descendants as "thaqalayn" (two precious things) because "thaqal" means a pure, chaste and preserved thing, and either of these two were really so, each of them is the treasure of Divine knowledge and a source of scholarly secrets and religious commandments. For that reason the Prophet desired the people to follow them and to stick to them and to secure knowledge from them. Among them the most deserving of attachment is the Imam and Scholar of the family of the Prophet namely Ali bn Abi-Talib (Allah may honour his face) because of his great insight and copiousness of knowledge which we have already described. (as-Sawaaiq al-Mohriqa, p.90)

Since the Prophet has with regard to apparent implication attributed the Quraan to Allah and the descendants to himself, therefore in keeping with the natural status the Quraan has been called the bigger weight while the descendants, the smaller weight. Otherwise from the point of view of being followed both are

equal and from the point of view of utility in the development of character there can be no question in the status of the speaking party (the Ahlil-Bayt) being higher than the silent one (the Quraan).

87 Factions of Community

So now, certainly, Allah did not break the neck of any unruly tyrant in this world except after allowing him time and opportunity and did not join the broken bone of any people (omma) until He did not inflict calamity and distress upon them. Even less than what sufferings and misfortunes have yet to fall upon you or have already befallen you are enough for giving lessons. Every man with a heart is not intelligent, every ear does not listen and every eye does not see.

I wonder, and there is no reason why I should not wonder, about the faults of these groups who have introduced alterations in their religious pleas, who do not move on the footsteps of their Prophet nor follow the actions of the vicegerent. They do not believe in the unknown and do not avoid the evil. They act on the doubts and tread in (the way of) their passions. For them good is whatever they consider good and evil is whatever they consider evil. Their reliance for resolving distresses is on themselves. Their confidence in regard to dubious matters is on their own opinions as if every one of them is the Leader (Imam) of himself. Whatever he has decided himself he considers it to have been taken through reliable sources and strong factors.

88 Holy Prophet