( 102 )

SERMON 194

In description of hypocrites

We praise Allah for the succour He has given us in carrying out His obedience and in preventing us from disobedience and we ask Him to complete His favours (to us) and to make us hold on to His rope. We stand witness that Muhammad is His slave and His Messenger. He entered every hardship in search of Allah's pleasure and endured for its sake every grief. His near relations changed themselves for him and those who were remote from him (in relationship) united against him. The Arabs let loose the reins (of their horses to quicken their march) against him and struck the bellies of their carriers to (rouse them) in fighting against him so much so that enemies came to his threshold from the remotest places and most distant areas.

I advise you O' creatures of Allah to fear Allah and I warn you of the hypocrites because they are themselves misguided and misguide others and they have slipped and make others slip too. They change into many colours and adopt various ways. They support you with all sorts of supports and lay in waiting for you at every lookout. Their hearts are diseased while their faces are clean. They walk stealthily and tread like the approach of sickness (over the body). Their words speak of cure but their acts are like incurable diseases. They are jealous of ease intensify distress and destroy hopes. Their victims are found lying down on every path while they have means to approach every heart and they have (false) tears for every grief.

They eulogise each other and expect reward from each other. When they ask something they insist on it if they reprove (any

* * * * *


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[ 194 ] ومن خطبة له عليه السلام

يصف فيها المنافقين

نَحْمَدُهُ عَلَى مَا وَفَّقَ لَهُ مِنَ الطَّاعَةِ، وَذَادَ (1) عَنْهُ مِنَ الْمَعْصِيةِ، وَنَسْأَلُهُ لِمِنَّتِهِ تَمَاماً، وَبِحَبْلِهِ اعْتِصَاماً. وَنَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، خَاضَ إِلَى رِضْوَانِ اللهِ كُلَّ غَمْرَةٍ (2) ، وَتَجَرَّعَ فِيهِ كُلَّ غُصَّةٍ (3) ، وَقَدْ تَلَوَّنَ لَه الْأَدْنَوْنَ (4) ، وَتَأَلَّبَ عَلَيْهِ الْأَقْصَوْنَ (5) ، وَخَلَعَتْ إِلَيْهِ الْعَرَبُ أَعِنَّتَهَا (6) ، وَضَرَبَتْ إِلَى مُحَارَبَتِهِ بُطُونَ رَوَاحِلِهَا، حَتَّى أَنْزَلَتْ بِسَاحَتِهِ عَدَاوَتَهَا، مِنْ أبْعَدِ الدَّارِ، وَأَسْحَقِ (7) الْمَزَارِ. أُوصِيكُمْ عِبَادَ اللهِ، بِتَقْوَى اللهِ، وَأُحَذِّرُكُمْ أَهْلَ النِّفَاقِ، فَإِنَّهُمُ, الضَّالُّونَ الْمُضِلُّونَ، وَالزَّالُّونَ الْمُزِلُّونَ (8) , يَتَلَوَّنُونَ أَلْوَاناً، وَيَفْتَنُّونَ افْتِنَاناً (9) ، وَيَعْمِدُونَكُمْ (10) بِكُلِّ عِمَادٍ (11) ، وَيَرْصُدُونَكُمْ (12) بِكُلِّ مِرْصَادٍ (13) . قُلوبُهُمْ دَوِيَّةٌ (14) ، وَصِفَاحُهُمْ (15) نَقِيَّةٌ. يَمْشُونَ الْخَفَاءَ (16) ، وَيَدِبُّونَ (17) الضَّرَاءَ. وَصْفُهُمْ دَوَاءٌ، وَقَوْلُهُمْ شِفَاءٌ، وَفِعْلُهُمُ الدَّاءُ الْعَيَاءُ (18) . حَسَدَةُ (19) الرَّخَاءِ، وَمُؤَكِّدُوا الْبَلاَءِ، وَمُقْنِطُوا الرَّجَاءِ. لَهُمْ بِكُلِّ طَرِيقٍ صَرِيعٌ (20) ، وَإلى كُلِّ قَلْبٍ شَفِيعٌ، وَلِكُلِّ شَجْوٍ (21) دُمُوعٌ. يَتَقَارَضُونَ الثَّنَاءَ (22) ، وَيَتَرَاقَبُونَ الْجَزَاءَ. إِنْ سَأَلُوا ألْحَفُوا (23) ، وَإِنْ عَذَلُوا (24) كَشَفُوا،


( 104 )

one) they disgrace (him) and if they pass verdict they commit excess. They have adopted for every truth a wrong way for every erect thing a bender for every living being a killer for every (closed) door a key and for every night a lamp. They covet but with despair in order to maintain with it their markets and to popularise their handsome merchandise. When they speak they create doubts. When they describe they exaggerate. First they offer easy paths but (afterwards) they make them narrow. In short they are the party of Satan and the stings of fire.

Satan hath gained hold on them so he maketh them forget the remembrance of Allah; they are Satan's Party; Beware! verily the party of Satan are the losers. (Qur'an 58:19)

* * * * *

SERMON 195

Allah's praise advice about fear of Allah and details about the Day of Judgement

Praise be to Allah who has displayed such effects of His authority and the glory of His sublimity through the wonders of His might that they dazzle the pupils of the eyes and prevent the minds from appreciating the reality of His attributes. I stand witness that there is no god but Allah by virtue of belief certainty sincerity and conviction. I also stand witness that Muhammad is His slave and His Prophet whom He deputed when the signs of guidance were obliterated and the ways of religion were desolate. So he threw open the truth gave advice to the people


( 105 )

وَإِنْ حَكَمُوا أَسْرَفُوا. قَدْ أَعَدُّوا لِكُلِّ حَقٍّ بَاطِلاً، وَلِكُلِّ قَائِمٍُ مَائِلاً، وَلِكُلِّ حَيٍّ قَاتِلاً، وَلِكُلِّ بَابٍ مِفْتَاحاً، وَلِكُلِّ لَيْلٍ مِصْبَاحاً. يَتَوَصَّلُونَ إِلَى الطَّمَعِ بِالْيَأْسِ لِيُقيمُوا بِهِ أَسْوَاقَهُمْ، وَيُنَفِّقُوا (25) بِهِ أَعْلاَقَهُمْ (26) . يَقُولُونَ فَيُشَبِّهُونَ (27) ، وَيَصِفُونَ فَيُمَوِّهُونَ. قَدْ هَوَّنُوا الطَّرِيقَ، وَأَضْلَعُوا الْمَضِيقَ (28) . فَهُمْ لُمَةُ (29) الشَّيْطَانِ، وَحُمَةُ (30) النِّيرَانِ (أُولئِكَ حِزْبُ الشَّيْطَانِ أَلاَ إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ)

[ 195 ] ومن خطبة له عليه السلام

يحمدالله ويثني على نبيّه ويعظ

حمدالله

الْحَمْدُ لِلَّهِ الَّذِي أَظْهَرَ مِنْ آثَارِ سُلْطَانِهِ، وَجَلاَلِ كِبْرِيَائِهِ، مَا حَيَّرَ مُقَلَ (1) الْعُقُولِ مِنْ عَجَائِبِ قُدرَتِهِ، وَرَدَعَ خَطَرَاتِ هَمَاهِمِ (2) النُّفُوسِ عَنْ عِرْفَانِ كُنْهِ صِفَتِهِ.

الشهادتان

وَأَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ، شَهَادَةَ إِيمَانٍ وَإِيقَانٍ، وَإِخْلاَصٍ وَإِذْعَانٍ. وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، أَرْسَلَهُ وَأَعْلاَمُ الْهُدَى دَارِسَةٌ، وَمَنَاهِجُ الدِّينِ طَامِسَةٌ (3) ، فَصَدَعَ (4) بِالْحَقِّ، وَنَصَحَ لِلْخَلْقِ،


( 106 )

guided them towards righteousness and ordered them to be moderate. May Allah bless him and his descendants.

Know O' creatures of Allah that He has not created you for nought and has not left you free. He knows the extent of His favours over you and the quantity of His bounty towards you. Therefore ask Him for success and for the attainment of aims. Beg before Him and seek His generosity. No curtain hides you from Him nor is any door closed before you against Him. He is at every place in every moment and every instance. He is with every man and jinn. Giving does not create any breach in Him. Gifting does not cause Him diminution. A beggar cannot exhaust Him and paying (to others) cannot take Him to the end.

One person cannot turn His attention from another one voice does not detract Him from another voice and one grant of favour does not prevent Him from refusing another favour. Anger does not prevent Him from mercy mercy does not prevent Him from punishing; His concealment does not hide His manifestness and His manifestness does not prevent Him from concealment. He is near and at the same time distant. He is high and at the same time low. He is manifest and also concealed. He is concealed yet well-known. He lends but is not lent anything. He has not created (the things of) creation after devising nor did He take their assistance on account of fatigue.

I advise you O' creatures of Allah to have fear of Allah for it is the rein and the mainstay (of religion). Hold fast to its salient points keep hold of its realities. It will take you to abodes of easi-
ness places of comfort fortresses of safety and houses of honour

* * * * *


( 107 )

وَهَدَى إِلَى الرُّشْدِ، وَأَمَرَ بِالْقَصْدِ (5) ، صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ.

العظة

وَاعْلَمُوا عِبَادَ اللهِ، أَنَّهُ لَمْ يَخْلُقْكُمْ عَبَثاً، وَلَمْ يُرْسِلْكُمْ هَمَلاً، عَلِمَ مَبْلَغَ نِعَمِهِ عَلَيْكُمْ، وَأَحَصَى إِحْسَانَهُ إِلَيْكُمْ، فَاسْتَفْتِحُوهُ (6) وَاسْتَنْجِحُوهُ (7) ، وَاطْلُبُوا إِلَيْهِ وَاسْتَمْنِحُوهُ (8) ، فَمَا قَطَعَكُمْ عَنْهُ حِجَابٌ، وَلاَ أُغْلِقَ عَنْكُمْ دُونَهُ بَابٌ، وَإِنْهُ لَبِكُلِّ مَكَانٍ، وَفِي كُلِّ حِيٍن وَأَوَانٍ، وَمَعَ كُلِّ إِنْسٍ وَجَانٍّ، لاَ يَثْلِمُهُ (9) الْعَطَاءُ، وَلاَ يَنْقُصُهُ الْحِبَاءُ (10) ، وَلاَ يَسْتَنْفِدُهُ سَائِلٌ، وَلاَ يَسْتَقْصِيهِ نَائِلٌ، وَلاَ يَلْوِيهِ (11) شَخْصٌ عَنْ شَخْصٍ، وَلاَ يُلْهِيهِ صَوْتٌ عَنْ صَوْتٍ، وَلاَ تَحْجُزُهُ هِبَهٌ عَنْ سَلْبٍ، وَلاَ يَشْغَلُهُ غَضَبٌ عَنْ رَحْمَةٍ، وَلاَ تُوَلِّهُهُ (12) رَحْمَةٌ عَنْ عِقَابٍ، وَلاَ يُجِنُّهُ (13) الْبُطُونُ عَنِ الظُّهُورِ، وَلاَ يَقْطَعُهُ الظُّهُورُ عَنِ الْبُطُونِ. قَرُبَ فَنأَى، وَعَلاَ فَدَنَا، وَظَهَرَ فَبَطَنَ، وَبَطَنَ فَعَلَنَ، وَدَانَ (14) وَلَمْ يُدَنْ، لَمْ يَذْرَإِ (15) الْخَلْقَ بِاحْتِيَالٍ (16) ، وَلاَ اسْتَعَانَ بِهِمْ لِكَلاَلٍ (17) .

أُوصِيكُمْ عِبَادَ اللهِ، بِتَقْوَى اللهِ، فَإِنَّهَا الزِّمَامُ (18) وَالْقِوَامُ (19) ، فَتَمَسَّكُوا بِوَثَائِقِهَا، وَاعْتَصِمُوا بِحَقَائِقِهَا، تَؤُلْ بِكُمْ إِلَى أَكْنَانِ (20) الدَعَةِ (21) ، وَأَوْطَانِ السَّعَةِ، وَمَعَاقِلِ (22) الْحِرْزِ (23) ، وَمَنَازِلِ الْعِزِّ فِي


( 108 )

on the Day (of Judgement) when eyes will be wide open (Qur'an 14:42) when there will be darkness all round when small groups of camels pregnant for ten months will be allowed free grazing and when the Horn will be blown then every living being will die every voice will become dumb the high mountains and hard rocks will crumble (to pieces) so that their hard stones will turn into moving sand and their bases will become level. (On that day) there will be no interceder to intercede and no relation to ward off (trouble) and no excuse will be of avail.

* * * * *

SERMON 196

The condition of the world at the time of the proclamation of prophethood the transience of this world and the state of its inhabitants.

Allah deputed the Prophet when no sign of guidance existed no beacon was giving light and no passage was clear.

I advise you O' creatures of Allah to have fear of Allah and I warn you of this world which is a house from which departure is inevitable and a place of discomfort. He who lives in it has to depart and he who stays here has to leave it. It is drifting with its people like a boat whom severe winds dash (here and there) in the deep sea. Some of them get drowned and die while some of them escape on the surface of the waves where winds push them with their currents and carry them towards their dangers. So whatever is drowned cannot be restored and whatever escapes is on the way to destruction.


( 109 )

(يَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ)، وَتُظْلِمُ لَهُ الْأَقْطَارُ، وَتُعَطَّلُ فِيهِ صُرُومُ (24) الْعِشَارِ (25) ، وَيُنْفَخُ فِي الصُّورِ، فَتَزْهَقُ كُلُّ مُهْجَةٍ، وَتَبْكَمُ كُلُّ لَهْجَةٍ، وَتَذِلُّ الشُّمُّ (26) الشَّوَامِخُ (27) ، وَالصُّمُّ (28) الرَّوَاسِخُ (29) ، فَيَصِيرُ صَلْدُهَا (30) سَرَاباً (31) رَقْرَقاً (32) ، وَمَعْهَدُهَا (33) قَاعاً (34) سَمْلَقاً (35) ، فَلاَ شَفِيعٌ يَشَفَعُ، وَلاَ حَمِيمٌ يَنْفَعُ، وَلاَ مَعْذِرَةٌ تَدْفَعُ.

[ 196 ] ومن خطبة له عليه السلام

بعثة النبي

بَعَثَهُ حِينَ لاَ عَلَمٌ قَائِمٌ، وَلاَ مَنَارٌ سَاطِعٌ، وَلاَ مَنْهَجٌ وَاضِحٌ.

العظة بالزهد

أُوصِيكُمْ عِبَادَ اللهِ، بِتَقْوَى اللهِ، وَأُحَذِّرُكُمُ الدُّنْيَا، فإِنَّهَا دَارُ شُخُوصٍ (1) ، وَمَحَلَّةُ تَنْغِيصٍ، سَاكِنُهَا ظَاعِنٌ، وَقَاطِنُهَا بَائِنٌ (2) ، تَمِيدُ (3) بِأَهْلِهَا مَيَدَانَ السَّفِينَةِ تَقْصِفُهَا (4) الْعَوَاصِفُ فِي لُجَجِ الْبِحَارِ، فَمِنْهُمُ الْغَرِقُ الْوَبِقُ (5) ، وَمِنْهُمُ النَّاجِي عَلى بُطُونِ الْأَمْوَاجِ، تَحْفِزُهُ (6) الرِّيَاحُ بِأَذْيَالِهَا، وَتَحْمِلُهُ عَلى أَهْوَالِهَا، فَمَا غَرِقَ مِنْهَا فَلَيْسَ بِمُسْتَدْرَكٍ، وَمَا نَجَا مِنْهَا فَإِلَى مَهْلَكٍ!


( 110 )

O' creatures of Allah you should know now that you have to perform (good) acts because (at present) your tongues are free your bodies are healthy your limbs have movement the area of your coming and going is vast and the course of your running is wide; before the loss of opportunity or the approach of death. Take death's approach as an accomplished fact and do not think it will come (hereafter).

* * * * *

SERMON 197

Amir al-mu'minin's attachment to the Holy Prophet. The performance of his funeral rites.

Those companions of Muhammad - the peace and blessing of Allah be upon him and his descendants - who were the custodians (of divine messages) know that I never disobeyed Allah or His Messenger (1) - the peace and blessing of Allah be upon him and his descendants - at all and by virtue of the courage (2) with which Allah honoured me I supported him with my life on occasions when even the brave turned away and feet remained behind (instead of proceeding forward).

When the Prophet - the peace and blessing of Allah be upon him and his descendants - died his head was on my chest and his (last) breath blew over my palms and I passed it over my face. I performed his (funeral) ablution may Allah bless him and his descendants and the angels helped me. The house and the courtyard were full of them. One party of them was descending and the other was ascending. My ears continually caught their humming voice as they invoked Allah's blessing on him till we buried him in his grave. Thus who can have greater rights with him than I during his life or after his death? Therefore depend on your intelligence and make your intentions pure in fighting your


( 111 )

عِبَادَ اللهِ، الْآنَ فَاعْلَمُوا، وَ الْأَلْسُنُ مُطْلَقَةٌ، وَ الْأَبدَانُ صَحِيحَةٌ، وَ الْأَعْضَاءُ لَدْنَةٌ (7) ، وَالْمُنقَلَبُ (8) فَسِيحٌ، وَالْمَجَالُ عَرِيضٌ، قَبْلَ إِرْهَاقِ (9) الْفَوْتِ (10) ، وَحُلُولِ الْمَوْتِ، فَحَقّقُوا عَلَيْكُمْ نُزُولَهُ، وَلاَ تَنْتَظِرُوا قُدُومَهُ

[ 197 ] ومن خطبة له عليه السلام

ينبّه فيها على فضيلته لقبول قوله وأمره ونهيه

وَلَقَدْ عَلِمَ الْمُسْتَحْفَظُونَ (1) مِنْ أَصْحَابِ مُحَمَّدٍ -صَلَّى اللهُ عَلَيْهِ وَآلِهِ- أَنِّي لَمْ أَرُدَّ عَلَى اللهِ وَلاَ عَلَى رَسُولِهِ سَاعَةً قَطُّ. وَلَقَدْ وَاسَيْتُهُ (2) بِنَفْسِي فِي الْمَوَاطِنِ الَّتي تَنْكُصُ (3) فِيهَا الْأَبْطَالُ وَتَتَأَخَّرُ الْأَقْدَامُ، نَجْدَةً (4) أَكْرَمَنِي اللهُ بِهَا. وَلَقَدْ قُبِضَ رَسُولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَآلِهِ- وَإِنَّ رَأْسَهُ لَعَلَى صَدْرِي. وَلَقَدْ سَالَتْ نَفْسُهُ فِي كَفِّي، فَأَمْرَرْتُهَا عَلَىُ وَجْهِي. وَلَقَدْ وُلِّيتُ غُسْلَه -صَلَّى اللهُ عَلَيْهِ وَآلِهِ- وَالْمَلاَئِكُةُ أَعْوَانِي، فَضَجَّتِ الدَّارُ والْأَفْنِيَةُ (5) : مَلاٌَ يُهْبِطُ، وَمَلاٌَ يَعْرُجُ، وَمَا فَارَقَتْ سَمْعِي هَيْنَمَةٌ (6) مِنْهُمْ، يُصَلُّونَ عَلَيْهِ حَتَّى وَارَيْنَاهُ فِي ضَرِيحِهِ. فَمَنْ ذَا أَحَقُّ بِهِ مِنِّي حَيّاً وَمَيِّتاً؟ فَانْفُذُوا عَلَى بَصَائِرِكُمْ (7) ، وَلْتَصْدُقْ


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enemy because I swear by Him who is such that there is no god but He that I am on the path of truth and that they (the enemy) are on the misleading path of wrong. You hear what I say; and I seek Allah's forgiveness for myself and for you.

(1). Ibn Abi'l-Hadid has written (in Sharh Nahj al-balaghah vol. 10 pp. 180-183) that Amir al-mu'minin's saying that he never disobeyed the commands of the Prophet is a sort of taunt to those who felt no hesitation in rejecting the Prophet's commands and sometimes even checked him. For example when at the time of the peace of al-Hudaybiyah the Prophet was agreeable to negotiate peace with the unbelievers among the Quraysh one of the companions became so enraged that he expressed doubts about the prophethood of the Prophet whereupon Abu Bakr had to say:

Woe be to you! Keep clinging to him. He is certainly Allah's Messenger and He will not ruin him.

The introduction to the oath 'inna' and the word of emphasis 'lam' which are used here to create conviction about the prophethood shows that the addressee had gone farther than mere doubt because these words of emphasis are employed only when the stage of denial has been reached. However if belief required absence of doubt the presence of doubt must imply defect in the belief as Allah says:

The believers are only those who believe in Allah and His Messenger they doubt not thereafter ... (Qur'an 49:15)

Similarly when the Prophet intended to say the funeral prayers of Ubayy ibn Salul the same companion said to him "How do you intend to seek forgiveness for this Chief of hypocrites?" And he even drew away the Prophet by catching the skirt (of his shirt). Then the Prophet had to say "No act of mine is beside the command of Allah". In the same way the Prophet's command to accompany the force of Usamah ibn Zayd was ignored. The greatest of all these insolences was displayed in connection with the Prophet's intention to write down his advice as to when such a blame was laid against the Prophet which proves an absence of belief in the commands of the shari'ah and creates a doubt about each command as to whether it is based on divine revelation or (Allah may forbid) just the result of mental disorder.

(2). Who can deny that the ever-successful lion of Allah 'Ali ibn Abi

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نِيَّاتُكُمْ فِي جِهَادِ عَدُوِّكُمْ. فَوَالَّذِي لاََ إِلهَ إِلاَّ هُوَ إِنِّي لَعَلَى جَادَّةِ الْحَقِّ، وَإِنَّهُمْ لَعَلَى مَزَلَّةِ (8) الْبَاطِلِ. أَقُولُ مَا تَسْمَعُونَ، وَأَسْتَغْفِرُ اللهَ لِي وَلَكُمْ!

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Talib (p.b.u.h.) shielded the Prophet on every critical occasion and performed the duty of protecting him by dint of the courage and valour gifted to him by Allah. The first occasion of risking his life was when the unbelievers from the Quraysh decided finally to kill the Prophet and 'Ali slept on his bed surrounded by enemies and under the direct peril of swords whereby the enemies were not able to succeed in their aims. Then in those battles where the enemies used to attack the Prophet together and where the feet of even the reputed heroes could not stand firm Amir al-mu'minin remained steadfast with the banner (of Islam) in his hand. 'Abd al-Barr and al-Hakim writes about it:

Ibn 'Abbas says that 'Ali had four qualities which no one else possessed. Firstly he was the first among Arabs and non-Arabs to have said prayers with the Messenger of Allah. Secondly he always had the banner of Islam in his hand in every battle. Thirdly when people ran away from the Prophet 'Ali remained with him; and fourthly it was he who gave the Prophet his funeral ablution and laid him in his grave. (al-Isti'ab vol. 3 p. 1090; al-Mustadrak 'ala as-sahihayn vol. 3 p. 111)

A study of the holy wars of Islam fought in the Prophet's days leaves no doubt that except for the battle of Tabuk in which Amir al-mu'minin did not partake all other battles bear testimony to his fine performance and all the successes are due to his valour. Thus in the battle of Badr seventy unbelievers were killed half of whom were killed by 'Ali's sword. In the battle of Uhud when victory changed into defeat as a result of the Muslims engaging themselves in the collection of booty and they fled away under the sudden attack of the enemy Amir al-mu'minin remained steadfast taking jihad to be a religious obligation and displayed such conspicuous performance in support and defence of the Prophet that the Prophet too acknowledged it and also the Angel. Again in the battle of the Trench (al-Khandaq) the Prophet was accompanied by three thousand combatants but none dared face 'Amr ibn 'Abdawadd. At last Amir al-mu'minin killed him and saved the Muslims from ignominy. In the battle of Hunayn the Muslims were proud of their number because they were ten thousand while the unbelievers were only four thousand but here too they leapt onto the booty as a consequence of which the unbelievers gained the opportunity and pounced upon them. Bewildered with this sudden attack the Muslims fled away as the Holy Qur'an says:



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Most certainly did Allah help you in many (battle) fields and on the day of Hunayn when made you vain your great number but they availed you nothing and was straitened the earth against you with all its extensiveness then ye turned back in retreat. (9:25)

On this occasion also Amir al-mu'minin was steady like a rock and eventually with Allah's support victory was achieved.

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