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If a man in his mind regards Allah's glory as being high and believes in his heart that Allah's position is sublime then it is his right that on account of the greatness of these things he should regard all other things small. Among such persons he on whom Allah's bounty is great and Allah's favours are kind has a greater obligation because Allah's bounty over any person does not increase without an increase in Allah's right over him. In the view of virtuous people the worst position of rulers is that it may be thought about them that they love glory and their affairs may be taken to be based on pride. I would really hate that it may occur to your mind that I love high praises or to hear eulogies. By the grace of Allah I am not like this. Even If I had loved to be mentioned like this I would have given it up in submissiveness before Allah the Glorified rather than accept greatness and sublimity to which He is more entitled. Generally people feel pleased at praise after good performances; but do not mention for me handsome praise for the obligations I have discharged towards Allah and towards you because of (my) fear about those obligations which I have not discharged and for issuing injunctions which could not be avoided and do not address me in the manner despots are addressed. Do not evade me as the people of passion are (to be) evaded do not meet me
with flattery and do not think that I shall take it ill if a true thing is said
to me because the person who feels disgusted when truth is said to him or a just
matter is placed before him would find it more difficult to act upon them.
Therefore do not abstain from saying a truth or pointing out a matter of justice
because I do not regard myself above erring (1). I do not escape erring
in my actions but that Allah helps me (in avoiding errors) in matters in which
He is more powerful than I. Certainly,
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![]() ![]() I and you are slaves owned by Allah other than Whom there is no Lord except Him. He owns our selves which we do not own. He took us from where we were towards what means prosperity to us. He altered our straying into guidance and gave us intelligence after blindness.
(1). That the innocence of angels is different from
the innocence of manneeds no detailed discussion. The innocence of angels means
that they do not possess the impulse to sin but the innocence of man means that
although he has human frailties and passions yet he possesses a peculiar power
to resist them and he is not over-powered by them so as to commit sins. This
very ability is called innocence and it prevents the rising up of personal
passions and impulses. Amir al-mu'minin's saying that "I do not regard myself
above erring" refers to those human dictates and passions and his saying that
"Allah helps me in avoiding 'errors'" refers to innocence. The same tone is
found in the Qur'an in the words of Prophet Yusuf that:
I exculpate not myself verily (one's) self is wont to bid (him to) evil except
such as my Lord hath had mercy on; verily my Lord is Oft- forgiving
All-merciful. (12:53)
Just as in this verse because of the existence of exception its firstpart cannot
be used to argue against his innocence similarly due to the existence of the
exception "but that Allah helps me in avoiding errors" in Amir al-mu'minin's
saying its first part cannot be used to argue against his innocence otherwise
the Prophet's innocence too will have to be rejected. In the same way the last
sentence of this sermon should not be taken to mean that before the proclamation
of prophethood he had been under the influence of pre-Islamic beliefs and that
just as others had been unbelievers he too might have been in darkness and
misguidance because from his very birth Amir al-mu'minin was brought-up by the
Prophet and the effect of his training and up-bringing permeated him. It cannot
therefore be imagined that he who had from infancy trod in the foot-prints of
the Prophet would deviate from guidance even for a moment. Thus al-Mas'udi has
written:
Amir al-mu'minin never believed in any other god than Allah so that there could
be the question of his accepting Islam. He rather followed the Prophet in all
his actions and (virtually) initiated him and in this very state he attained
majority. (Muruj adh-dhahab vol. 2 p. 3).
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