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SERMON 198

Allah's attribute of Omniscience

Allah knows the cries of the beasts in the forest the sins of the people in seclusion the movements of the fishes in the deep seas and the rising of the water by tempestuous winds. I stand witness that Muhammad is the choice of Allah the conveyor of His revelation and the messenger of His mercy.

Advantages of fear of Allah

Now then I advise you to fear Allah Who created you for the first time; towards Him is your return with Him lies the success of your aims at Him terminate (all) your desires towards Him runs your path of right and He is the aim of your fears (for seeking protection). Certainly fear of Allah is the medicine for your hearts sight for the blindness of your spirits the cure for the ailments of your bodies the rectifier of the evils of your breasts the purifier of the pollution of your minds the light of the darkness of your eyes the consolation for the fear of your heart and the brightness for the gloom of your ignorance.

Therefore make obedience to Allah the way of your life and not only your outside covering make it your inner habit instead of only outer routine subtle enough to enter through your ribs (up to the heart) the guide for all your affairs the watering place for your getting down (on the Day of Judgement) the interceder for the achievement of your aims asylum for the day of your fear

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[ 198 ] ومن خطبة له عليه السلام

ينبّه على إحاطة علم الله بالجزئيات، ثمّ يحث على التقوى، ويبيّن فضل الإسلام والقرآن

يَعْلَمُ عَجِيجَ الْوُحُوشِ فِي الْفَلَوَاتِ، وَمَعاصِيَ الْعِبَادِ فِي الْخَلَوَاتِ، وَاخْتِلاَفَ النِّينَانِ (1) فِي الْبِحَارِ الْغَامِرَاتِ، وَتَلاَطُمَ الْمَاءِ بِالرِّيَاحِ الْعَاصِفَاتِ. وَأَشْهَدُ أَنَّ مُحَمَّداً نَجِيبُ اللهِ (2) ، وَسَفِيرُ وَحْيِهِ، وَرَسُولُ رَحْمَتِهِ.

الوصية بالتقوى

أَمَّا بَعْدُ، فَإِنَّي أُوصِيكُمْ بِتَقْوَى اللهِ الَّذِي ابْتَدَأَ خَلْقَكُمْ، وَإِلَيْهِ يَكُونُ مَعَادُكُمْ، وَبِهِ نَجَاحُ طَلِبَتِكُمْ، وَإِلَيْهِ مُنْتَهْى رَغْبَتِكُمْ، وَنَحْوَهُ قَصْدُ سَبِيلِكُمْ، وَإِلَيْهِ مَرَامِي مَفْزَعِكُمْ (3) ، فَإِنَّ تَقْوَى اللهِ دَوَاءُ دَاءِ قُلُوبِكُمْ، وَبَصَرُ عَمَى أَفِئِدَتِكُمْ، وَشِفَاءُ مَرَضِ أَجْسَادِكُمْ، وَصَلاَحُ فَسَادِ صُدُورِكُمْ، وَطُهُورُ دَنَسِ أَنْفُسِكُمْ، وَجِلاَءُ عَشَا أَبْصَارِكُمْ، وَأَمْنُ فَزَعِ جَأْشِكُمْ (4) ، وَضِيَاءُ سَوَادِ ظُلْمَتِكُمْ. فَاجْعَلُوا طَاعَةَ اللهِ شِعَاراً (5) دُونَ دِثَارِكُمْ (6) ، وَدَخِيلاً دُونَ شِعَارِكُمْ، وَلَطِيفاً بَيْنَ أَضْلاَعِكُمْ، وَأَمِيراً فَوْقَ أُمُورِكُمْ، وَمَنْهَلاً (7) لِحِينِ وُرُودِكُم، وَشَفِيعاً لِدَرَكِ (8) طَلِبَتِكُمْ (9) ، وَجُنَّةً (10) لِيَوْمِ فَزَعِكُمْ، وَمَصَابِيحَ


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the lamp of the interior of your graves company for your long loneliness and deliverance from the troubles of your abodes. Certainly obedience to Allah is a protection against encircling calamities. expected dangers and the flames of burning fires.

Therefore whoever entertains fear of Allah troubles remain away from him after having been near affairs become sweet after their bitterness waves (of troubles) recede from him after having crowded over him difficulties become easy for him after occurring generosity rains fast over him after there had been famine mercy bends over him after it had been loath the favours (of Allah) spring forth on him after they had been dried and blessing descends over him in showers after being scanty. So fear Allah Who benefits you with His good advice preaches to you through His Messenger and obliges you with His favours. Devote yourselves to His worship and acquit yourselves of the obligation of obeying Him.

About Islam

This Islam is the religion which Allah has chosen for Himself developed it before His eyes preferred it as the best among His creations established its pillars on His love. He has disgraced other religions by giving honour to it. He has humiliated all communities before its sublimity; He has humbled its enemies with His kindness and made its opponents lonely by according it His support. He has smashed the pillars of misguidance with its columns. He has quenched the thirst of the thirsty from its cisterns and filled the cisterns through those who draw its water.

He made Islam such that its constituent parts cannot break its links cannot separate its construction cannot fall its columns


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لِبُطُونِ قُبُورِكُمْ، وَسَكَناً لِطُولِ وَحْشَتِكُمْ، وَنَفَساً لِكَرْبِ مَوَاطِنِكُمْ، فَإِنَّ طَاعَةَ اللهِ حِرْزٌ مِنْ مَتَالِفَ مُكْتَنِفَةٍ، وَمَخَاوِفَ مُتَوَقَّعَةٍ، وَأُوَارِ (11) نِيرَانٍ مُوقَدَةٍ. فَمَنْ أَخَذَ بِالتَّقْوَى عَزَبَتْ (12) عَنْهُ الشَّدَائِدُ بَعْدَ دُنُوِّهَا، وَاحْلَوْلَتْ لَهُ الْأُمُورُ بَعْدَ مَرَارَتِهَا، وَانْفَرَجَتْ عَنْهُ الْأَمْوَاجُ بَعْدَ تَرَاكُمِهَا، وَأَسْهَلَتْ لَهُ الصِّعَابُ بَعْدَ إِنْصَابِهَا (13) ، وَهَطَلَتْ عَلَيْهِ الْكَرَامَةُ بَعْدَ قُحُوطِهَا، وَتَحَدَّبَتْ (14) عَلَيْهِ الرَّحْمَةُ بَعْدَ نُفُورِهَا، وَتَفَجَّرَتْ عَلَيْهِ النِّعَمُ بَعْدَ نُضُوبِهَا (15) ، وَوَبَلَتْ عَلَيْهِ الْبَرَكَةُ بَعْدَ إِرْذَاذِهَا (16) .

فَاتَّقُوا اللهَ الَّذِي نَفَعَكُمْ بَمَوْعِظَتِهِ، وَوَعَظَكُمْ بِرِسَالَتِهِ، وَامْتَنَّ عَلَيْكُمْ بِنِعْمَتِهِ، فَعَبِّدُوا أَنْفُسَكُمْ لِعِبَادَتِهِ، وَاخْرُجُوا إِلَيْهِ مِنْ حَقِّ طَاعَتِهِ.

فضل الاسلام

ثُمَّ إِنَّ هذَا الْإِسْلاَمَ دِينُ اللهِ الَّذِي اصْطَفَاهُ لِنَفْسهِ، وَاصْطَنَعَهُ عَلى عَيْنِهِ، وَأَصْفَاهُ (17) خِيْرَةَ خَلْقِهِ، وَأَقَامَ دَعَائِمَهُ عَلَى مَحَبَّتِهِ، أَذَلَّ الْأَدْيَانَ بِعِزَّتِهِ، وَوَضَعَ الْمِلَلَ بِرَفْعِهِ، وَأَهَانَ أَعْدَاءَهُ بِكَرَامَتِهِ، وَخَذَلَ مُحَادِّيهِ (18) بِنَصْرِهِ، وَهَدَمَ أَرْكَانَ الضَّلاَلَةِ بِرُكْنِهِ (19) ، وَسَقَى مَنْ عَطِشَ مِنْ حِيَاضِهِ، وَأَتْأَقَ (20) الْحِيَاضَ بِمَوَاتِحِهِ (21) . ثُمَّ جَعَلَهُ لاَ انْفِصَامَ لِعُرْوَتِهِ، وَلاَ فَكَّ لِحَلْقَتِهِ، وَلاَ انْهِدَامَ لِأَسَاسِهِ، وَلاَ زَوَالَ لِدَعَائِمِهِ،


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cannot decay its plant cannot be uprooted its time does not end its laws do not expire its twigs cannot be cut its parts do not become narrow its ease does not change into difficulty its clarity is not affected by gloom its straightness does not acquire curvature its wood has no crookedness its vast paths have no narrowness its lamp knows no putting off and its sweetness has no bitterness.

It consists of columns whose bases Allah has fixed in truthfulness and whose foundation He has strengthened and of sources whose streams are ever full of water and of lamps whose flames are full of light and of beacons with whose help travellers get guidance and of signs through which a way is found to its highways and of watering places which provide water to those who come to them. Allah has placed in Islam the height of His pleasure the pinnacle of His pillars and the prominence of His obedience. Before Allah therefore its columns are strong its construction is lofty its proofs are bright its fires are aflame its authority is strong its beacons are high and its destruction is difficult. You should therefore honour it follow it fulfil its obligations and accord the position due to it.

About the Holy Prophet

Then Allah the Glorified deputed Muhammad - the peace and blessing of Allah be upon him and his descendants - with truth at a time when the destruction of the world was near and the next life was at hand when its brightness was turning into gloom after shining it had become troublesome for its inhabitants its surface had become rough and its decay had approached near. This was during the exhaustion of its life at the approach of signs
(of its decay) the ruin of its inhabitants the breaking

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وَلاَ انْقِلاَعَ لِشَجَرَتِهِ، وَلاَ انْقِطَاعَ لِمُدَّتِهِ، وَلاَ عَفَاءَ (22) لِشَرَائِعِهِ، وَلاَ جَذَّ (23) لِفُرُوعِهِ، وَلاَ ضَنْكَ (24) لِطُرُقِهِ، وَلاَ وُعُوثَةَ (25) لِسُهُولَتِهِ، وَلاَ سَوَادَ لِوَضَحِهِ (26) ، وَلاَ عِوَجَ لِإِنْتِصَابِهِ، وَلاَ عَصَلَ (27) فِي عُودِهِ، وَلاَ وَعَثَ (28) لِفَجِّهِ (29) ، وَلاَ انْطِفَاءَ لِمَصَابِيحِهِ، وَلاَ مَرَارَةَ لِحَلاَوَتِهِ. فَهُوَ دَعَائِمُ أَسَاخَ (30) فِي الْحَقِّ أَسْنَاخَهَا (31) ، وَثَبَّتَ لَهَا آسَاسَهَا، وَيَنَابِيعُ غَزُرَتْ عُيُونُهَا، وَمَصَابِيحُ شَبَّتْ نِيرَانُهَا (32) ، وَمَنَارٌ (33) اقْتَدَى بِهَا سُفَّارُهَا (34) ، وَأَعلاَمٌ (35) قُصِدَ بِهَا فِجَاجُهَا، وَمَنَاهِلُ رَوِيَ بِهَا وُرَّادُهَا. جَعَلَ اللهُ فِيهِ مُنْتَهَى رِضْوَانِهِ، وَذِرْوَةَ دَعَائِمِهِ، وَسَنَامَ طَاعَتِهِ، فَهُوَ عِنْدَ اللهِ وَثِيقُ الْأَرْكَانِ، رَفِيعُ الْبُنْيَانِ، مُنِيرُ الْبُرْهَانِ، مُضِيءُ النِّيرَانِ، عَزِيرُ السُّلْطَانِ، مُشْرِفُ الْمَنَارِ (36) ، مُعْوِذُ الْمَثَارِ (37) . فَشَرِّفُوهُ وَاتَّبِعُوهُ، وَأَدُّوا إِلَيْهِ حَقَّهُ، وَضَعُوهُ مَوَاضِعَهُ.

الرسول الاعظم

ثُمَّ إِنَّ اللهِ سُبْحَانَهُ بَعَثَ مُحَمَّداً -صَلَّى اللهُ عَلَيْهِ وَآلِهِ- بالْحَقِّ حِينَ دَنَا مِنَ الدُّنْيَا الْإِنْقِطَاعُ، وَأَقْبَلَ مِنَ الْآخِرَةِ الْإِطِّلاَعُ (38) ، وَأَظْلَمَتْ بَهْجَتُهَا بَعْدَ إِشْرَاقٍ، وَقَامَتْ بِأَهْلِهَا عَلَى سَاقٍ، وَخَشُنَ مِنْهَا مِهَادٌ (39) ، وَأَزِفَ مِنْهَا قِيَادٌ (40) ، فِي انْقِطَاعٍ مِنْ مُدَّتِهَا، وَاقْتِرَابٍ مِنْ أَشْرَاطِهَا (41) ، وَتَصَرُّمٍ (42) مِنْ أَهْلِهَا، وَانْفِصَامٍ (43) مِنْ


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of its links the dispersal of its affairs the decay of its signs the divulging of its secret matters and the shortening of its length. Allah made him responsible for conveying His message and (a means of) honour for his people a period of bloom for the men of his days a source of dignity for the supporters and an honour for his helpers.

About the Holy Qur'an

Then Allah sent to him the Book as a light whose flames cannot be extinguished a lamp whose gleam does not die a sea whose depth cannot be sounded a way whose direction does not mislead a ray whose light does not darken a separator (of good from evil) whose arguments do not weaken a clarifier whose foundations cannot be dismantled a cure which leaves no apprehension for disease an honour whose supporters are not defeated and a truth whose helpers are not abandoned. Therefore it is the mine of belief and its centre the source of knowledge and its oceans the plantation of justice and its pools the foundation stone of Islam and its construction the valleys of truth and its plains an ocean which those who draw water cannot empty springs which those who draw water cannot dry up a watering place which those who come to take water cannot exhaust a staging place in moving towards which travellers do not get lost signs which no treader fails to see and a highland which those who approach it cannot surpass it.

Allah has made it a quencher of the thirst of the learned a bloom for the hearts of religious jurists a highway for the ways of the righteous a cure after which there is no ailment an effulgence with which there is no darkness a rope whose grip is strong

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حَلْقَتِهَا، وَانْتِشَار (44) مِنْ سَبَبِهَا، وَعَفَاءٍ مِنْ أَعْلاَمِهَا (45) ، وَتَكَشُّفٍ مِنْ عَوْرَاتِها، وَقِصَرٍ مِنْ طُولِهَا. جَعَلَهُ اللهُ بَلاَغاً لِرِسَالَتِهِ، وَكَرَامَةً لِأُمَّتِهِ، وَرَبِيعاً لِأَهْلِ زَمَانِهِ، وَرِفْعَةً لِأَعْوَانِهِ، وَشَرَفاً لِأَنْصَارِهِ.

القرآن الكريم

ثُمَّ أَنْزَلَ عَلَيْهِ الْكِتَابَ نُوراً لاَ تُطْفَأُ مَصَابِيحُهُ، وَسِرَاجاً لاَ يَخْبُو (46) تَوَقُّدُهُ، وَبَحْراً لاَ يُدْرَكُ قَعْرُهُ، وَمِنْهَاجاً (47) لاَ يُضِلُّ نَهْجُهُ (48) ، وَشُعَاعاً لاَ يُظْلِمُ ضَوْؤُهُ، وَفُرْقَاناً لاَ يُخْمَدُ بُرْهَانُهُ، وَتِبْيَاناً لاَ تُهْدَمُ أَرْكَانُهُ، وَشِفَاءً لاَ تُخْشَى أَسْقَامُهُ، وَعِزّاً لاَ تُهْزَمُ أَنْصَارُهُ، وَحَقّاً لاَ تُخْذَلُ أَعْوَانُهُ. فَهُوَ مَعْدِنُ الْإِيمَانِ وَبُحْبُوحَتُهُ (49) ، وَيَنَابِيعُ الْعِلْمِ وَبُحُورُهُ، وَرِيَاضُ (50) الْعَدْلِ وَغُدْرَانُهُ (51) ، وَأَثَافِيُّ (52) الْإِسْلاَمِ وَبُنْيَانُهُ، وَأَوْدِيَةُ الْحَقِّ وَغِيطَانُهُ (53) . وَبَحْرٌ لاَ يَنْزِفُهُ الْمُسْتَنْزِفُونَ (54) ، وَعُيُونٌ لاَ يُنضِبُهَا الْمَاتِحُونَ (55) ، وَمَنَاهِلُ (56) لاَ يَغِيضُهَا (57) الْوَارِدُونَ، وَمَنَازِلُ لاَ يَضِلُّ نَهْجَهَا الْمُسَافِرُونَ، وَأَعْلاَمٌ لاَ يَعْمَى عَنْهَا السَّائِرُونَ، وَآكَامٌ (58) لاَ يَجُوزُ عنْهَا (59) الْقَاصِدُونَ. جَعَلَهُ اللهُ رِيّاً لِعَطَشِ الْعُلَمَاءِ، وَرَبِيعاً لِقُلُوبِ الْفُقَهَاءِ، وَمَحَاجَّ (60) لِطُرُقِ الصُّلَحَاءِ، وَدَوَاءً لَيْسَ بَعْدَهُ دَاءٌ، وَنُوراً لَيْسَ مَعَهُ ظُلْمَةٌ،


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a stronghold whose top is invulnerable an honour for him who loves it a peace for him who enters it a guidance for him who follows it an excuse for him who adopts it an argument for him who argues with it a witness for him who quarrels with it a success for him who argues with it a carrier of burden for him who seeks the way a shield for him who arms himself (against misguidance) a knowledge for him who listens carefully worthy story for him who relates it and a final verdict of him who passes judgements.

* * * * *

SERMON 199

Containing advice given by Amir al-mu'minin to his companions

About Prayer

Pledge yourself with prayer and remain steady on it; offer prayer as much as possible and seek nearness (of Allah) through it because it is (imposed) upon the believers as (a) timed ordinance (Qur'an 4:103). Have you not heard the reply of the people of Hell when they were asked: What hath brought you into the hell? They shall say: We were not of those who offered the regular prayers (to Allah)! (Qur'an 74:42-43). Certainly prayer drops out sins like the dropping of leaves (of trees) and removes them as ropes are removed from the necks of cattle. The Messenger of Allah - the peace and blessing of Allah he upon him and his descendants - likened it to a hot bath situated at the door of a person who bathes in it five times a day. Will then any dirt remain on him?

Its obligation is recognised by those believers whom neither the adornment of property nor the coolness of the eyes produced by children can turn away from it. Allah the Glorified says:


( 125 )

وَحَبْلاً وَثِيقاً عُرْوَتُهُ، وَمَعْقِلاً مَنِيعاً ذِرْوَتُهُ، وَعِزّاً لِمَنْ تَوَلاَّهُ، وَسِلْماً لِمَنْ دَخَلَهُ، وَهُدىً لِمَنِ ائْتَمَّ بِهِ، وَعُذْراً لِمَنِ انْتَحَلَهُ، وَبُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ، وَشَاهِداً لِمَنْ خَاصَمَ بِهِ، وَفَلْجاً (61) لِمَنْ حَاجَّ بِهِ، وَحَامِلاً لِمَنْ حَمَلَهُ، وَمَطِيَّةً لِمَنْ أَعْمَلَهُ، وَآيَةً لِمَنْ تَوَسَّمَ، وَجُنَّةً (62) لِمَنِ اسْتَلْأَمَ (63) ، وَعِلْماً لِمَنْ وَعَى، وَحَدِيثاً لِمَنْ رَوَى، وَحُكْماً لِمَنْ قَضَى (64) .

[ 199 ] ومن كلام له عليه السلام

كان يوصي به أصحابه

تَعَاهَدُوا أَمْرَ الصَّلاَةِ، وَحَافِظُوا عَلَيْهَا، وَاسْتَكْثِرُوا مِنْهَا، وَتَقَرَّبُوا بِهَا، فَإِنَّهَا (كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَاباً مَوْقُوتاً) أَلاَ تَسْمَعُونَ إِلَى جَوَابِ أَهْلِ النَّارِ حِينَ سُئِلُوا: (مَا سَلَكَكُمْ فِي سَقَرَ * قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ) وَإِنَّهَا لَتَحُتُّ الذُّنُوبَ حَتَّ (1) الْوَرَقِ، وَتُطْلِقُهَا إِطْلاَقَ الرِّبَق (2) ، وَشَبَّهَهَا رَسُولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ- بِالْحَمَّة (3) تَكُونُ عَلَى بَابِ الرَّجُلِ، فَهُوَ يَغْتَسِلُ مِنْهَا فِي الْيَوْمِ وَاللَّيْلَةِ خَمْسَ مَرّاتٍ، فَمَا عَسَى أَنْ يَبْقَى عَلَيْهِ مِنَ الدَّرَنِ (4) ؟ وَقَدْ عَرَفَ حَقَّهَا رِجَالٌ مِنَ الْمُؤْمِنِينَ الَّذِينَ لاَ تَشْغَلُهُمْ عنْهَا زِينَةُ مَتَاعٍ، وَلاَ قُرَّةُ عَيْنٍ مِنْ وَلَدٍ وَلاَ مَالٍ. يَقُولُ اللهُ سُبْحَانَهُ: (رِجَالٌ لاَ تُلْهِيهِمْ


( 126 )

Men whom neither merchandise nor any sale diverteth from the remembrance of Allah and constancy in prayer and paying the poor-rate; ... (Qur'an. 24:37)

Even after receiving assurance of Paradise the Messenger of Allah - peace and blessing of Allah be upon him and his descendants - used to exert himself for prayers because of Allah the Glorified's command.

And enjoin prayer on thy followers and adhere thou steadily unto it ... (Qur'an 20:132).

Then the Holy Prophet used to enjoin his followers to prayer and exert himself for it.

About the Islamic Tax (zakat)

Then Islamic tax has been laid down along with prayer as a sacrifice (to be offered) by the people of Islam. Whoever pays it by way of purifying his spirit it serves as a purifier for him and a protection and shield against fire (of Hell). No one therefore (who pays it) should feel attached to it afterwards nor should feel grieved over it. Whoever pays it without the intention of purifying his heart expects through it more than its due. He is certainly ignorant of the sunnah he is allowed no reward for it his action goes to waste and his repentance is excessive.

Fulfilment of Trust

Then as regards fulfilment of trust whoever does not pay attention to it will be disappointed. It was placed before the strong skies vast earths and high mountains but none of them was found to be stronger. vaster or higher than it. If anything could be unapproachable because of height vastness power or strength they would have been unapproachable but they felt afraid of the evil consequences (of failure in fulfilling a trust) and noticed what a weaker being did not realise it and this was man.

. . . Verily he was (proved) unjust ignorant. (Qur'an 33:72)


( 127 )

تِجَارَةٌ وَلاَ بَيْعٌ عَنْ ذِكْرِ اللهِ وَإِقَامِ الصَّلاَةِ وَإِيتَاءِ الزَّكَاةِ). وَكَانَ رَسُولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَآلِهِ- نَصِباً (5) بِالصَّلاَةِ بَعْدَ التَّبْشِيرِ لَهُ بِالْجَنَّةِ، لِقَوْلِ اللهِ سُبْحَانَهُ: (وَأْمُرْ أَهْلَكَ بِالصَّلاَةِ وَاصْطَبِرْ عَلَيْهَا)، فَكَانَ يَأُمُرُ بِهَا أَهْلَهُ وَيَصْبِرُ عَلَيْهَا نَفْسَهُ.

الزكاة

ثُمَّ إِنَّ الزَّكَاةَ جُعِلَتْ مَعَ الصَّلاَةِ قُرْبَاناً لِأَهْلِ الْإِسْلاَمِ، فَمَنْ أَعْطَاهَا طَيِّبَ النَّفْسِ بِهَا، فإِنَّهَا تُجْعَلُ لَهُ كَفَّارَةً، وَمِنَ النَّارِ حِجَازاً وَوِقَايَةً. فَلاَ يُتْبِعَنَّهَا أَحَدٌ نَفْسَهُ، وَلاَ يُكْثِرَنَّ عَلَيْهَا لَهَفَهُ، فإِنَّ مَنْ أَعْطَاهَا غَيْرَ طَيِّبِ النَّفْسِ بِهَا، يَرْجُو بِهَا مَا هُوَ أَفْضَلُ مِنْهَا، فَهُوَ جَاهِلٌ بِالسُّنَّةِ، مَغْبُونُ (6) الْإِجْرِ، ضَالُّ الْعَمَلِ، طَوِيلُ النَّدَمِ.

الامانة

ثُمَّ أَدَاءَ الْأَمَانَةِ، فَقَدْ خَابَ مَنْ لَيْسَ مِنْ أَهْلِهَا، إِنَّهَا عُرِضَتْ عَلَى السَّماوَاتِ الْمَبْنِيَّةِ، وَ الْأَرَضِينَ الْمَدْحُوَّةِ (7) ، وَالْجِبَالِ ذَاتِ الطُّولِ الْمَنْصُوبَةِ، فَلاَ أَطْوَلَ وَلاَ أَعْرَضَ، وَلاَ أَعْلَى وَلاَ أَعْظَمَ مِنْهَا. وَلَوِ امْتَنَعَ شَيْءٌ بِطُولٍ أَوْ عَرْضٍ أَوْ قُوَّةٍ أَوْ عِزٍّ لَأَمْتَنَعْنَ، وَلكِنْ أَشْفَقْنَ مِنَ الْعُقُوبَةِ، وَعَقَلْنَ مَا جَهِلَ مَنْ هُوَ أَضْعَفُ مِنْهُنَّ، وَهُوَ الْإِنْسَانُ، (إِنَّهُ كَانَ ظَلُوماً جَهُولاً)


( 128 )

Surely Allah the Glorified the Sublime nothing is hidden from Him of whatever people do in their nights or days. He knows all the details and His knowledge covers them. Your limbs are a witness the organs of your body constitute an army (against yourself) your inner self serves Him as eyes (to watch your sins) and your loneliness is open to Him.

SERMON 200

Treason and treachery of Mu'awiyah and the fate of those guilty of treason

By Allah (1) Mu'awiyah is not more cunning than I am but he deceives and commits evil deeds. Had I not been hateful of deceit I would have been the most cunning of all men. But (the fact is that) every deceit is a sin and every sin is disobedience (of Allah) and every deceitful person will have a banner by which he will be recognised on the Day of Judgement. By Allah I cannot be made forgetful by strategy nor can I be overpowered by hardships.

(1). People who are ignorant of religion and ethics free from the shackles of religious law and unaware of the conception of punishment and reward find no paucity of excuses and means for the achievement of their objects. They can find ways of success at every stage; but when the dictates of humanity or Islam or the limitations imposed by ethics and religious law act as impediments the chances of devising and finding means become narrow and the possibility of action becomes restricted. Mu'awiyah's influence and control was the result of these devices and ways in following which he knew no impediment nor any obstacle of what is lawful or unlawful nor did fear of the Day of Judgement prevent him from acting fearlessly. As al-'Allamah ar-Raghib al-Isfahani while taking account of his characters writes:


( 129 )

علم الله تعالى

إِنَّ اللهَ سُبْحَانَهُ وَ تَعَالَي لاَ يَخْفَى عَلَيْهِ مَا الْعِبَادُ مُقْتَرِفُونَ (8) فِي لَيْلِهِمْ وَنَهَارِهِمْ، لَطُفَ بِهِ خُبْراً (9) ، وَأَحَاطَ بِهِ عِلْماً، أَعْضَاؤُكُمْ شُهُودُهُ، وَجَوَارِحُكُمْ جُنُودُهُ، وَضَمائِرُكُمْ عُيُونُهُ، وَخَلَوَاتُكُمْ عِيَانُهُ (10) .

[ 200 ] ومن كلام له عليه السلام

في معاوية

وَاللهِ مَا مُعَاوِيَةُ بِأَدْهَى مِنِّي، وَلكِنَّهُ يَغْدِرُ وَيَفْجُرُ، وَلَوْلاَ كَرَاهِيَةُ الْغَدْرِ لَكُنْتُ مِنْ أَدْهَى النَّاسِ، وَلَكِنْ كُلُّ غَدْرَةٍ فَجْرَةٌ، وَكُلُّ فَجْرَةٍ كَفْرَةٌ، وَلِكُلِّ غَادِرٍ لِوَاءٌ يُعْرَفُ بِهِ يَوْمَ الْقِيَامَةِ.

وَاللهِ مَا أَُسْتَغْفَلُ بالْمَكِيدَةِ، وَلاَ أُسْتَغْمَزُ بالشَّدِيدَةِ (1)

* * * * *


( 130 )

"His aim always was to achieve his object whether lawful or unlawful. He did not care for religion nor did he ever think of divine chastisement. Thus in order to maintain his power he resorted to mis-statements and concoctions practised all sorts of deceits and contrivances. When he saw that success was not possible without entangling Amir al-mu'minin in war he roused Talhah and az-Zubayr against him. When success could not be achieved by this means he instigated the Syrians and brought about the civil war of Siffin. And when his rebellious position had become known by the killing of 'Ammar he at once duped the people by saying that 'Ali was responsible for killing him as he had brought him into the battlefield; and on another occasion he interpreted the words 'rebellious party' occurring in the saying of the Prophet to mean 'avenging party' intending to prove that 'Ammar would be killed by the group that would seek revenge of 'Uthman's blood although the next portion of this saying namely 'he will call them towards Paradise while they will call him to Hell ' does not leave any scope for interpretation. When there was no hope of victory even by these cunning means he contrived to raise the Qur'an on spears although in his view neither the Qur'an nor its commandments carried any weight. If he had really aimed at a decision by the Qur'an he should have put this demand before the commencement of the battle and when it became known to him that the decision had been secured by 'Amr ibn al-'As by deceiving Abu Musa al-Ash'ari and that it did not have even a remote connection with the Qur'an he should not have accepted it and should have punished 'Amr ibn al-'As for this cunning or at least should have warned and rebuked him. But on the contrary his performance was much appreciated and in reward he was made the Governor of Egypt."

In contrast to this Amir al-mu'minin's conduct was a high specimen of religious law and ethics. He kept in view the requirements of truth and righteousness even in adverse circumstances and did not allow his chaste life to be tarnished by the views of deceit and contrivance. If he wished he could face cunning by cunning and Mu'awiyah's shameful activities could have been answered by similar activities. For example when he put a guard on the Euphrates and stopped the supply of its water (to Amir al-mu'minin's men) then the supply of water could have been cut from them also on the grounds that since they had occupied the Euphrates it was lawful to retaliate and in this way they could be overpowered by weakening their fighting power. But Amir al-mu'minin could never tarnish his hands with such an inhuman act which was not permitted by any law or code of ethics although common

( 131 )

people regard such acts against the enemy as lawful and call this duplicity of character for achievement of success a stroke of policy and administrative ability. But Amir al-mu'minin could never think of strengthening his power by fraud or duplicity of behaviour on any occasion. Thus when people advised him to retain the officers of the days of 'Uthman in their position and to befriend Talhah and az-Zubayr by assigning them governorship of Kufah and Basrah and make use of Mu'awiyah's ability in administration by giving him the government of Syria Amir al-mu'minin rejected the advice and preferred the commandments of religious law over worldly expediency and openly declared about Mu'awiyah as follows:

If I allow Mu'awiyah to retain what he already has I would be one "who taketh those who lead (people) astray as helpers" (Qur'an 18:51). Those who look at apparent successes do not care to find out by what means the success has been achieved. They support anyone whom they see succeeding by means of cunning ways and deceitful means and begin to regard him an administrator intelligent a politician intellectually brilliant and so on while he who does not deploy cunning and fraudulent methods owing to his adherence to Islamic commandments and divine instructions and prefers failure to success secured through wrong methods is regarded as ignorant of politics and weak in foresight. They do not feel it necessary to think what difficulties and impediments exist in the way of a person who adheres to principles and laws which prevent him from proceeding forward even after approaching near success."