( 522 )

SERMON 141

Against reliance on heresy

O' people! If a person knows his brother to be steadfast in faith and of correct ways he should not lend ear to what people may say about him. Sometimes the bowman shoots arrows but the arrow goes astray; similarly talk can be off the point. Its wrong perishes while Allah is the Hearer and the Witness. There is nothing between truth and falsehood except four fingers.

Amir al-mu'minin was asked the meaning of this whereupon he closed his fingers together and put them between his ear and eye and said: It is falsehood when you say "I have heard so " while it is truth when you say "have seen."

* * * * *

SERMON 142

Against misplaced generosity

He who shows generosity to those who have no claim to it or who are not fit for it would not earn anything except the praise of the ignoble and appreciation of bad persons although as long s he continues giving the ignorant will say how generous his hand is even though in the affairs of Allah he is a miser.

Therefore to whosoever Allah gives wealth he should use it in extending good behaviour to his kinsmen in entertaining


( 523 )

[ 141 ] ومن كلام له عليه السلام

في النهي عن سماع الغيبة وفي الفرق بين الحقّ والباطل

أَيُّهَا النَّاسُ، مَنْ عَرَفَ مِنْ أَخِيهِ وَثِيقَةَ دِينٍ وَسَدَادَ طَرِيقٍ، فَلاَ يَسْمَعَنَّ فِيهِ أَقَاوِيلَ الرِّجَالِ، أَمَا إِنَّهُ قَدْ يَرْمِي الرَّامِي، وَتُخْطِيءُ السِّهَامُ، وَيَحِيكُ الْكَلاَمُ (1) ، وَبَاطِلُ ذلِكَ يَبْورُ، وَاللهُ سَمِيعٌ وَشَهِيدٌ. أَمَا إِنَّهُ لَيْسَ بَيْنَ الْحَقِّ وَالْبَاطِلِ إِلاَّ أَرْبَعُ أَصَابِعَ. فسئل عليه السلام عن معنى قوله هذا، فجمع أصابعه ووضعها بين أذنه وعينه ثمّ قال: الْبَاطِلُ أَنْ تَقُولَ سَمِعْتُ، وَالْحَقُّ أَنْ تَقُولَ رَأَيْتُ!

[ 142 ] ومن كلام له عليه السلام

المعروف في غير أهله

وَلَيْسَ لِوَاضِعِ الْمَعْرُوفِ فِي غَيْرِ حَقِّهِ، وَعِنْدَ غَيْرِ أَهْلِهِ، مِنَ الْحَظِّ فِيَما أَتى إِلاَّ مَحْمَدَةُ اللِّئَامِ، وَثَنَاءُ الْأَشْرَارِ، وَمَقَالَةُ الْجُهَّالِ، مَادَامَ مُنْعِماً عَلَيْهِمْ: مَا أَجْوَدَ يَدَهُ! وَهُوَ عَنْ ذَاتِ اللهِ بَخِيلٌ!

مواضع المعروف

فَمَنْ آتَاهُ اللهُ مَالاً فَلْيَصِلْ بِهِ الْقَرَابَةَ، وَلْيُحْسِنْ مِنْهُ الضِّيَافَةَ،


( 524 )

in releasing prisoners and the afflicted; in giving to the poor and to debtors and he should endure (the troubles arising out of) the fulfilment of rights (of others) and hardships in expectation of reward. Certainly the achievement of these qualities is the height of greatness in this world and achievement of the distinctions of the next world; if Allah so wills.

* * * * *

SERMON 143

Praying for rain

Beware; the earth which bears you and the sky which overshadows you are obedient to their Sustainer (Allah). They have not been bestowing their blessings on you for any feeling of pity on you or inclination towards you nor for any good which they expect from you but they were commanded to bestow benefits on you and they are obeying and were asked to maintain your good and so they are maintaining it.

Certainly Allah tries his creatures in respect of their evil deeds by decreasing fruits holding back blessings and closing the treasures of good so that he who wishes to repent may repent he who wishes to turn away (from evils) may turn away he who wishes to recall (forgotten good) may recall and he who wishes to abstain (from evil) may abstain. Allah the Glorified has made the seeking of (His) forgiveness a means for the pouring down of livelihood and mercy on the people as Allah has said:

... Seek ye the forgiveness of your Lord! Verily He is the Most-forgiving He will send (down) upon you the cloud raining in torrents and help you with wealth and sons (children) . . . (Qur'an 17:10-12)

Allah may shower mercy on him who took up repentance gave up sins and hastened (in performing good acts before) his death.


( 525 )

وَلْيَفُكَّ بِهِ الْأَسِيرَ وَالْعَانِيَ، وَلْيُعْطِ مَنْهُ الْفَقِيرَ وَالْغَارِمَ (1) ، وَلْيَصْبِرْ نَفْسَهُ (2) عَلَى الْحُقُوقِ وَالنَّوَائِبِ، ابْتِغَاءَ الثَّوَابِ; فَإِنَّ فَوْزاً بِهذِهِ الْخِصَالِ شَرَفُ مَكَارِمِ الدُّنْيَا، وَدَرْكُ فَضَائِلِ الْآخِرَةِ، إِنْ شَاءَ اللهُ.

[ 143 ] ومن خطبة له عليه السلام

في الاستسقاء

وفيه تنبيه العباد إلى وجوب استغاثة رحمة الله إذا حبس عنهم رحمة المطر

أَلاَ وَإِنَّ الْأَرْضَ الَّتِي تَحْمِلُكُم، وَالسَّماءَ الَّتِي تُظِلُّكُمْ (1) ، مُطِيعَتَانِ لِرَبِّكُمْ، وَمَا أَصْبَحَتَا تَجُودَانِ لَكُمْ بِبَرَكَتِهِمَا تَوَجُّعاً لَكُمْ، وَلاَ زُلْفَةً (2) إِلَيْكُمْ، وَلاَ لِخَيْرٍ تَرْجُوَانِهِ مِنْكُمْ، وَلكِنْ أُمِرَتَا بِمَنَافِعِكُمْ فَأَطَاعَتَا، وَأُقِيمَتَا عَلَى حُدُودِ مَصَالِحِكُمْ فَقَامَتَا.

إِنَّ اللهَ يَبْتَلِي عِبَادَهُ عِنْدَ الْأَعْمَالِ السَّيِّئَةِ بِنَقْصِ الَّثمَرَاتِ، وَحَبْسِ الْبَرَكَاتِ، وَإِغْلاَقِ خَزَائِنِ الْخَيْرَاتِ، لِيَتُوبَ تَائِبٌ، وَيُقْلِعَ مُقْلِعٌ، وَيَتَذَكَّرَ مُتَذَكِّرٌ، وَيَزْدَجِرَ مُزْدَجِرٌ. وَقَدْ جَعَلَ اللهُ سُبْحَانَهُ الْأَسْتِغْفَارَ سَبَباً لِدُرُورِ الرِّزْقِ وَرَحْمَةِ الْخَلْقِ، فَقَالَ سُبْحَانَهُ: (اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً * يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْرَاراً. وَ يَمْدِدْكُمْ بِأَمْوَالٍ وَ بَنِينَ وَ يَجْعَلْ لَكُمْ جَنْاتٍ وَ يَجْعَلْ لَكُمْ أَنْهَاراً). فَرَحِمَ اللهُ امْرَأً اسْتَقْبَلَ تَوْبَتَهُ، وَاسْتَقَالَ خَطِيئَتَهُ، وَبَادَرَ مَنِيَّتَهُ!


( 526 )

O' my Allah! we have come out to Thee from under the curtains and coverings (of houses) when the beasts and children are crying seeking Thy Mercy hoping for the generosity of Thy bounty an fearing Thy chastisement and retribution. O' my Allah! give us to drink from Thy rain and do not disappoint us nor kill us by years (of drought) nor punish us for what the foolish among us have committed O' the Most Merciful of all!

O' my Allah! we have come out to Thee to complain to Thee who is (already) not hidden from Thee when the seven troubles have forced us droughty famines have driven us distressing wants have made us helpless and troublesome mischiefs have incessantly befallen us. O' my Allah! we beseech Thee not to send us back disappointed nor to return us with down-cast eyes nor to address us (harshly) for our sins nor deal with us according to our deeds.

O' my Allah! do pour on us Thy mercy Thy blessing Thy sustenance and Thy pity and make us enjoy a drink which benefits us quenches our thirst produces green herbage with which all that was lost gets a growing and all that had withered comes to life again. It should bring about the benefit of freshness and plentifulness of ripe fruits. With it plains may be watered rivers may begin flowing plants may pick up foliage and prices may come down. Surely Thou art powerful over whatever Thou willest.

* * * * *

SERMON 144

Deputation of Prophets

Allah deputed prophets and distinguished them with His revelation. He made them as pleas for Him among His creation


( 527 )

اللَّهُمَّ إِنَّا خَرَجْنَا إِلَيْكَ مِنْ تَحْتِ الْأَسْتَارِ وَالْأَكْنَانِ، وَبَعْدَ عَجِيجِ الْبَهَائِمِ وَالْوِلْدَانِ، رَاغِبِينَ فِي رَحْمَتِكَ، وَرَاجِينَ فَضْلَ نِعْمَتِكَ، وَخَائِفِينَ مِنْ عَذَابِكَ وَنِقْمَتِكَ. اللَّهُمَّ فَاسْقِنَا غَيْثَكَ، وَلاَ تَجْعَلْنَا مِنَ الْقَانِطِينَ، وَلاَ تُهْلِكْنَا بِالسِّنِينَ (3) ، وَلاَ تُؤَاخِذْنَا (بِمَا فَعَلَ السُّفَهَاءُ مِنَّا) يَا أَرْحَمَ الرَّاحِمِينَ. اللَّهُمَّ إِنَّا خَرَجْنَا إِلَيْكَ نَشْكُو إِلَيْكَ مَا لاَ يَخْفَى عَلَيْكَ، حِينَ أَلْجَأَتْنَا الْمضَايِقُ الْوَعْرَةُ (4) ، وَأَجَاءَتْنَا (5) الْمَقَاحِطُ (6) الْمُجْدِبَةُ، وَأَعْيَتْنَا الْمَطَالِبُ الْمُتَعَسِّرَةُ، وَتَلاَحَمَتْ (7) عَلَيْنَا الْفِتَنُ الْمُسْتَصْعِبَةُ. اللَّهُمَّ إِنَّا نَسْأَلُكَ أَلاَّ تَرُدَّنَا خَائِبِينَ، وَلاَ تَقْلِبَنَا وَاجِمِينَ (8) ، وَلاَ تُخَاطِبَنَا بِذُنُوبِنَا، وَلاَ تُقَايِسَنَا بِأَعْمَالِنَا. اللَّهُمَّ انْشُرْ عَلَيْنَا غَيْثَكَ وَبَرَكَتَكَ، وَرِزْقَكَ وَرَحْمَتَكَ، وَاسْقِنَا سُقْيَا نَافِعَةً مُرْوِيَةً مُعْشِبَةً، تُنْبِتُ بِهَا مَا قَدْ فَاتَ، وَتُحْيِي بِهَا مَا قَدْ مَاتَ، نَافِعَةَ الْحَيَا (9) ، كَثِيرَةَ الْمُجْتَنَى، تُرْوِي بِهَا الْقِيعَانَ (10) ، وَتُسِيلُ الْبُطْنَانَ (11) ، وَتَسْتَوْرِقُ الْأَشْجَارَ (12) ، وَتُرْخِصُ الْأَسْعَارَ، (إِنَّكَ عَلى مَا تَشَاءُ قَدِيرٌ).

[ 144 ] ومن خطبة له عليه السلام

مبعث الرسل

بَعَثَ اللهُ رُسُلَهُ بِمَا خَصَّهُمْ بِهِ مِنْ وَحْيِهِ، وَجَعَلَهُمْ حُجَّةً لَهُ عَلَى


( 528 )

so that there should not remain any excuse for people. He invited people to the right path through a truthful tongue. You should know that Allah fully knows creation. Not that He was not aware of what they concealed from among their hidden secrets and inner feelings but in order to try them as to whom from among them performs good acts so that there is reward in respect of good acts and chastisement in respect of evil acts.

The station of The Imams ( May Peace be Upon Them )

Where are those who falsely and unjustly claimed that they are deeply versed in knowledge as against us although Allah raised us in position and kept them down bestowed upon us knowledge but deprived them and entered us (in the fortress of knowledge) but kept them out. With us guidance is to be sought and blindness (of misguidance) is to be changed into brightness. Surely Imams (divine leaders) will be from the Quraysh. They have been planted in this line through Hashim. It would not suit others nor would others be suitable as heads of affairs.

Concerning the Misguided Ones

They have adopted this world and abandoned the next world; left clean water and drunk stinking water. I can almost see their wicked one (1) who committed unlawful acts associated himself with them befriended them and accorded with them till his hair grew grey and his nature acquired their tinge. He proceeded onward emitting foam like a torrential stream not caring whom he drowned or like fire in straw without realising what he burnt.


( 529 )

خَلْقِهِ، لِئَلاَّ تَجِبَ الْحُجَّةُ لَهُمْ بِتَرْكِ الْإِعْذَارِ إِلَيْهِمْ، فَدَعَاهُمْ بِلِسَانِ الصِّدْقِ إِلَى سَبِيلِ الْحَقِّ. أَلاَ إِنَّ اللهَ قَدْ كَشَفَ الْخَلْقَ (1) كَشْفَةً، لاَ أَنَّهُ جَهِلَ مَا أَخْفَوْهُ مِنْ مَصُونَ أَسْرَارِهِمْ وَمَكْنُونِ ضَماَئِرِهمْ، وَلكِنْ لِيَبْلُوَهُمْ (أَيُّهُمْ أَحْسَنُ عَمَلاً)، فَيَكُونَ الثَّوَابُ جَزَاءً، وَالْعِقَابُ بَوَاءً (2) .

فضل الائمة(عليهم السلام)

أَيْنَ الَّذِينَ زَعَمُوا أَنَّهُمُ الرَّاسِخُونَ فِي الْعِلْمِ دُونَنَا، كَذِباً وَبَغْياً عَلَيْنَا، أَنْ رَفَعَنَا اللهُ وَوَضَعَهُمْ، وَأَعْطَانَا وَحَرَمَهُمْ، وَأَدْخَلَنَا وَأَخْرَجَهُمْ. بِنَا يُسْتَعْطَى الْهُدَى، وَبِنَا يُسْتَجْلَى الْعَمَى. إِنَّ الْأَئِمَّةَ مِنْ قُرَيشٍ غُرِسُوا فِي هذَا الْبَطْنِ مِنْ هَاشِمٍ، لاَ تَصْلُحُ عَلَى سِوَاهُمْ، وَلاَ تَصْلُحُ الْوُلاَةُ مِنْ غَيْرِهمْ.

أهل الضلال

منها : آثَرُوا عَاجِلاً، وَأَخَّرُوا آجِلاً، وَتَرَكُوا صَافِياً، وَشَرِبُوا آجِناً (3) ، كَأَنِّي أَنْظُرُ إِلَى فَاسِقِهِمْ وَقَدْ صَحِبَ الْمُنكَرَ فَأَلِفَهُ، وَبَسِىءَ بِهِ (4) وَوَافَقَهُ، حَتَّى شَابَتْ عَلَيْهِ مَفَارِقُهُ، وَصُبِغَتْ بِهِ خَلاَئِقُهُ (5) ، ثُمَّ أَقْبَلَ مُزْبِداً كَالتَّيَّارِ لاَ يُبَالِي مَا غَرَّقَ، أَوْ كَوَقْعِ النَّارِ في الْهَشيمِ لاَ يَحْفِلُ (6) مَا حَرَّقَ!


( 53 )

Where are the minds which seek light from the lamps of guidance and the eyes which look at minarets of piety? Where are the hearts dedicated to Allah and devoted to the obedience of Allah? They are all crowding towards worldly vanities and quarrelling over unlawful issues. The ensigns of Paradise and Hell have been raised for them but they have turned their faces away from Paradise and proceeded to Hell by dint of their performances. Allah called them but they showed dislike and ran away. When Satan called them they responded and proceeded (towards him).

* * * * *

SERMON 145

About this world

O' people you are in this world the target for the arrows of death. With every drinking there is choking and with every eating there is suffocation. You do not get any benefit in it except by foregoing another (benefit) and no one among you advances in age by a day except by the taking away of a day from his life. Nothing more is added to his eating unless it reduces what was there before. No mark appears for him unless a mark disappears. Nothing new comes into being unless the new becomes old. No new crop comes up unless a crop has been reaped. Those roots are gone whose off-shoots we are. How can an off-shoot live after the departure of its root?

(1) . Here the reference is to 'Abd al-Malik ibn Marwan who committed extreme atrocities through his officer al-Hajjaj ibn Yusuf ath-Thaqafi.


( 531 )

أَيْنَ الْعُقُولُ الْمُسْتَصْبِحَةُ بِمَصَابِيحِ الْهُدَى، وَالْأَبْصَارُ اللاَّمِحَةُ إِلَى مَنَارِ التَّقْوَى! أَيْنَ الْقُلُوبُ الَّتِي وُهِبَتْ لِلَّهِِ، وَعُوقِدَتْ عَلَى طَاعَةِ اللهِ! ازْدَحَمُوا عَلَى الْحُطَامِ (7) ، وَتَشَاحُّوا عَلَى الْحَرَامِ، وَرُفِعَ لَهُمْ عَلَمُ الْجَنَّةِ وَالنَّارِ، فَصَرَفُوا عَنِ الْجَنَّةِ وُجُوهَهُمْ، وَأَقْبَلُوا إِلَى النَّارِ بِأَعْمَالِهِمْ، دَعَاهُمْ رَبُّهُمْ فَنَفَرُوا وَوَلَّوْا، وَدَعَاهُمُ الشَّيْطَانُ فَاسْتَجَابُوا وَأَقْبَلُوا!

[ 145 ] ومن خطبة له عليه السلام

فناء الدنيا

أَيُّهَا النَّاسُ، إِنَّمَا أَنْتُمْ فِي هذِهِ الدُّنْيَا غَرَضٌ تَنْتَضِلُ (1) فِيهِ الْمَنَايَا، مَعَ كُلِّ جَرْعَةٍ شَرَقٌ، وَفي كُلِّ أَكْلَةٍ غَصَصٌ! لاَ تَنَالُونَ مِنْهَا نِعْمَةً إِلاَّ بِفِرَاقِ أُخْرَى، وَلاَ يُعَمَّرُ مُعَمَّرٌ مِنْكُمْ يَوْماً مِنْ عُمُرِهِ إِلاَّ بِهَدْمِ آخَرَ مِنْ أَجَلِهِ، وَلاَ تُجَدَّدُ لَهُ زِيَادَةٌ فِي أَكْلِهِ إِلاَّ بَنَفَادِ مَا قَبْلَهَا مِنْ رِزْقِهِ، وَلاَ يَحْيَا لَهُ أَثَرٌ إِلاَّ مَاتَ لَهُ أَثَرٌ، وَلاَ يَتَجَدَّدُ لَهُ جَدِيدٌ إِلاَّ بَعْدَ أَنْ يَخْلَقَ (2) لَهُ جَدِيدٌ، وَلاَ تَقُومُ لَهُ نَابِتَةٌ إِلاَّ وَتَسْقُطُ مِنْهُ مَحْصُودَةٌ، وَقَدْ مَضَتْ أُصُولٌ نَحْنُ فُرُوعُهَا، فَمَا بَقَاءُ فَرْعٍ بَعْدَ ذَهَابِ أَصْلِهِ!

* * * * *


( 532 )

A part of the same sermon on innovation (bid'ah)

No innovation is introduced unless one sunnah is forsaken keep away from innovations and stick to the broad road. Surely the old tested ways are the best and the innovated ones are bad.

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SERMON 146

Spoken when 'Umar ibn al-Khattab consulted Amir al-mu'minin about taking part in the battle of Persia. (1)

In this matter victory of defeat is not dependent on the smallness or greatness of forces. It is Allah's religion which He has raised above all faiths and His army which He has mobilised and extended till it has reached the point where it stands now and has arrived its present positions. We hold a promise from Allah and He will fulfil His promise and support His army.

The position of the head of government is that of the thread for beads as it connects them and keeps them together. If the thread is broken they will disperse and be lost and will never come together again. The Arabs today even though small in number are big because of Islam and strong because of unity. You should remain like the axis for them and rotate the mill (of government) with (the help of) the Arabs and be their root. Avoid battle because if you leave this place the Arabs will attack you from all sides and directions till the unguarded places left behind by you will become more important than those before you.

If the Persians see you tomorrow they will say "He is the root (chief) of Arabia. If we do away with him we will be in peace."
In this way this will heighten their eagerness against


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في ذمّ البدعة

منها : وَمَا أُحْدِثَتْ بِدْعَةٌ إِلاَّ تُرِكَ بِهَا سُنَّةٌ، فَاتَّقُوا الْبِدَعَ، والْزَمُوا الْمَهْيَعَ (3) ، إِنَّ عَوَازِمَ الْأُمُورِ (4) أَفْضَلُهَا، وَإِنَّ مُحْدِثَاتِهَا شِرَارُهَا.

[ 146 ] ومن كلام له عليه السلام

وقد استشاره عمر بن الخطاب في الشخوص لقتال الفرس بنفسه

إِنَّ هذَا الْأَمْرَ لَمْ يَكُنْ نَصْرُهُ وَلاَ خِذْلاَنُهُ بِكَثْرَةٍ وَلاَ بِقِلَّةٍ، وَهُوَ دِينُ اللهِ الَّذِي أَظْهَرَهُ، وَجُنْدُهُ الَّذِي أَعَدَّهُ وَأَمَدَّهُ، حَتَّى بَلَغَ مَا بَلَغَ، وَطَلَعَ حَيْثُ طَلَعَ، وَنَحْنُ عَلَى مَوْعُودٍ مِنَ اللهِ، وَاللهُ مُنْجِزٌ وَعْدَهُ، وَنَاصِرٌ جُنْدَهُ. وَمَكَانُ الْقَيِّمِ (1) بِالْأَمْرِ مَكَانُ النِّظَامِ (2) مِنَ الْخَرَزِ يَجْمَعُهُ وَيَضُمُّهُ: فَإِنِ انْقَطَعَ النِّظَامُ تَفَرَّقَ وَذَهَبَ، ثُمَّ لَمْ يَجْتَمِعُ بِحَذَافِيرِهِ (3) أَبَداً. وَالْعَرَبُ الْيَومَ وَإِنْ كَانُوا قَلِيلاً، فَهُمْ كَثِيرُونَ بَالْإِسْلاَمِ، عَزِيزُونَ بَالْإِجْتَِماعِ! فَكُنْ قُطْباً، وَاسْتَدِرِ الرَّحَا بِالْعَرَبِ، وَأَصْلِهِمْ دُونَكَ نَارَ الْحَرْبِ، فَإِنَّكَ إِنْ شَخَصْتَ (4) مِنْ هذِهِ الْأَرْضِ انْتَقَضَتْ عَلَيْكَ الْعَرَبُ مِنْ أَطْرَافِهَا وَأَقْطَارِهَا، حَتَّى يَكُونَ مَا تَدَعُ وَرَاءَكَ مِنَ الْعَوْرَاتِ أَهَمَّ إِلَيْكَ مِمَّا بَيْنَ يَدَيْكَ.

إِنَّ الْأَعَاجِمَ إِنْ يَنْظُرُوا إِلَيْكَ غَداً يَقُولُوا: هذا أَصْلُ الْعَرَبِ، فَإِذَا اقْتَطَعْتُمُوهُ اسْتَرَحْتُمْ، فَيْكُونُ ذلِكَ أَشَدَّ لِكَلَبِهِمْ عَلَيْكَ، وَطَمَعِهِمْ


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you and their keenness to aim at you. You say that they have set out to fight against the Muslims. Well Allah detests their setting out more than you do and He is more capable of preventing what He detests. As regards your idea about their (large) number in the past we did not fight on the strength of large numbers but we fought on the basis of Allah's support and assistance.

(1). When some people advised Caliph 'Umar to partake in the battle of al-Qadisiyyah or Nahawand he finding it against his personal inclination thought it necessary to consult Amir al-mu'minin so that if he advised against it he would plead before others that he had stayed back on Amir al-mu'minin's advice but also if he advised partaking in the battle some other excuse would be found. However unlike others Amir al-mu'minin advised him to stay back. The other people had advised him to join in fighting because the Holy Prophet did not send only others to fight but took part in it himself as well keeping his close relations also with him. What Amir al-mu'minin had in view was that 'Umar's presence in the battle could not be beneficial to Islam but rather his staying back would save the Muslims from dispersion.

Amir al-mu'minin's view that "the position of the head of government is that of the axis around which the system of the government rotates" is a point of principle and does not concern any particular personality. Whether the ruler is a Muslim or an unbeliever just or despotic virtuous or vicious for the administration of the state his presence is a necessity as Amir al-mu'minin has explained elsewhere at greater length:

The fact is that there is no escape for men from a ruler good or bad. Faithful persons perform (good) acts in his rule while the unfaithful enjoys (worldly) benefits in it. During the rule Allah will carry everything to its end. Through the ruler tax is collected the enemy is fought roads are protected and the right of the weak is taken from the strong till the virtuous enjoy peace and are allowed protection from (the oppression of) the wicked. (Sermon 40)

The words which Amir al-mu'minin uttered in his advice are not indicative of any quality of Caliph 'Umar except his being the ruler. There is no doubt that he held worldly authority irrespective of the question of whether it was secured in the right way or wrong way. And where there is authority


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فِيكَ. فَأَمَّا مَا ذَكَرْتَ مِنْ مَسِيرِ الْقَوْمِ إِلَى قِتَالِ المُسْلِمِينَ، فَإِنَّ اللهَ سُبْحَانَهُ هُوَ أَكْرَهُ لِمَسِيرِهِمْ مِنْكَ، وَهُوَ أَقْدَرُ عَلَى تَغْيِيرِ مَا يَكْرَهُ. وَأَمَّا مَا ذَكَرْتَ مِنْ عَدَدِهِمْ، فَإِنَّا لَمْ نَكُنْ نُقَاتِلُ فِيَما مَضَى بِالْكَثْرَةِ، وَإِنَّمَا كُنَّا نُقَاتِلُ بِالنَّصْرِ وَالْمَعُونَةِ!


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there is centring of people's affairs. That is why Amir al-mu'minin said that if 'Umar would go out the Arabs would follow him in large numbers towards the battlefield because when the ruler is on the march the people will not like to stay behind. The result of their going would be that city after city would become vacant while the enemy will infer from their reaching the battlefield that the Islamic cities are lying vacant and that if these people were repulsed no assistance would reach the Muslims from the centre. Again if the ruler were killed the army would disperse automatically because the ruler is as its foundation. When the foundation is shaken the walls cannot remain standing. The word "aslu'l-'Arab" (the root chief) of Arabia has not been used by Amir al-mu'minin as his own but he has taken it from the Persians. Obviously in his capacity as the head of the State Caliph 'Umar was in their view the chief of Arabia. Besides the reference is to the country not to Islam or Muslims so that there is no suggestion of any importance for him from the Islamic point of view.

When Amir al-mu'minin pointed out to Caliph 'Umar that on his reaching there the Persians would aim at him and that if he fell into their hands they would not spare him without killing although such words would have touched the brave to the quick and would have heightened their spirits 'Umar liked the advice to stay back and thought it better to keep himself away from the flames of battle. If this advice had not been in accord with his personal inclination he would not have received it so heartily and would have tried to argue that the administration of the country could be maintained by leaving a deputy. Again when other people had already advised him to go out what was the need for consulting Amir al-mu'minin except to get an excuse to stay back.