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SERMON 232

'Abdullah ibn Zama'ah who was one of the followers of Amir al-mu'minin came to him during his Caliphate to ask for some money when Amir al-mu'minin said:

This money is not for me nor for you but it is the collective property of the Muslims and the acquisition of their swords. If you had taken part with them in their fighting you would have a share equal to theirs otherwise the earning of their hands cannot be for other than their mouths.

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SERMON 233

On Ja'dah ibn Hubayrah al-Makhzumi's (1) inability to deliver a sermon.

About speaking the truth

Know that the tongue is a part of a man's body. If the man desists speech will not co-operate with him and when he dilates speech will not give him time to stop. Certainly we are the masters of speaking. Its veins are fixed in us and its branches are hanging over us.

(1). Once Amir al-mu'minin asked his nephew (sister's son) Ja'dah ibn Hubayrah al-Makhzumi to deliver a sermon but when he rose for speaking his tongue faltered and he could utter nothing whereupon Amir al-mu'minin ascended the pulpit to speak and delivered a long sermon out of which a few sentences have been recorded here by as-Sayyid ar-Radi.


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[ 232 ] ومن كلام له عليه السلام

كلّم به عبدالله بن زمعة وهو من شيعته وذلك أنه قَدِمَ عليه في خلافته يطلب منه مالاً، فقال عليه السلام:

إِنَّ هذَا الْمَالَ لَيْسَ لِي وَلاَ لَكَ، وَإِنَّمَا هُوَ فَيْءٌ لِلْمُسْلِمِينَ (1) ، وَجَلْبُ أَسْيَافِهِمْ (2) ، فَإِنْ شَرِكْتَهُمْ (3) فِي حَرْبِهِمْ كَانَ لَكَ مِثْلُ حَظِّهِمْ، وَإِلاَّ فَجَنَاةُ (4) أَيْدِيهِمْ لاَ تَكُونُ لِغَيْرِ أَفْوَاهِهِمْ.

[ 233 ] ومن كلام له عليه السلام

بعد أن أقدم أحدهم على الكلام فحصر وهو في فضل أهل البيت، ووصف فساد الزمان

أَلاَ إِنَّ اللِّسَانَ بَضْعَةٌ (1) مِنَ الْإِنْسَانِ، فَلاَ يُسْعِدُهُ الْقَوْلُ إِذَا امْتَنَعَ، وَلاَ يُمْهِلُهُ النُّطْقُ إِذَا اتَّسَعَ، وَإِنَّا لَأُمَرَاءُ الْكَلاَمِ، وَفِينَا تَنَشَّبَتْ (2) عُرُوقُهُ، وَعَلَيْنَا تَهَدَّلَتْ (3) غُصوُنُهُ.


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Know that - may Allah have mercy on you - you are living at a time when those who speak about right are few when tongues are loath to utter the truth and those who stick to the right are humiliated. The people of this time are engaged in disobedience. Their youths are wicked their old men are sinful their learned men are hypocrites and their speakers are sycophants. Their youngs do not respect their elders and their rich men do not support the destitute.

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SERMON 234

Causes for difference in the features and traits of people

Dhi'lib al-Yamami has related from Ahmad ibn Qutaybah and he from 'Abdullah ibn Yazid and he from Malik ibn Dihyah who said "We were with Amir al-mu'minin when discussion arose about the differences of men (in features and conduct) and then Amir al-mu'minin said":

They differ among themselves because of the sources (1) of their clay (from which they have been created). This is because they are either from saltish soil or sweet soil or from rugged earth or soft earth. They resemble each other on the basis of the affinity of their soil and differ according to its difference. Therefore sometimes a person of handsome features is weak in intelligence a tall statured person is of low courage a virtuous person is ugly in appearance a short statured person is far-sighted a good-natured person has an evil trait a person of perplexed heart has bewildering mind and a sharp-tongued person has a wakeful heart.

(l). Amir al-mu'minin has ascribed the differences in features and characters of people to the differences in the clay from which they are created and according to which their features are shaped and the skeletons

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فساد الزمان

وَاعْلَمُوا رَحِمَكُمُ اللهُ أَنَّكُمْ فِي زَمَانٍ الْقَائِلُ فِيهِ بالْحَقِّ قَلِيلٌ، وَاللِّسَانُ عَنِ الصِّدْقِ كَلِيلٌ (4) ، وَاللاَّزِمُ لِلْحَقَّ ذَلِيلٌ. أَهْلُهُ مُعْتَكِفُونَ عَلَى الْعِصْيَانِ، مُصْطَلِحُونَ عَلَى الْإِدْهَانِ، فَتَاهُمْ عَارِمٌ (5) ، وَشَائِبُهُمْ آثِمٌ، عَالِمُهُمْ مُنَافِقٌ، وَقَارِئُهُمْ مُمَاذِقٌ (6) ، لايُعَظِّمُ صَغِيرُهُمْ كَبِيرَهُمْ، وَلاَ يَعُولُ غَنيِيُّهُمْ فَقِيرَهُمْ.

[ 234 ] ومن كلام له عليه السلام

روى ذعلب اليماني، عن أحمد بن قتيبة، عن عبدالله بن يزيد، عن مالك بن دِحْيَةَ، قال: كنّا عند أميرالمؤمنين عليه السلام، وقد ذكر عنده اختلاف الناس فقال :

إِنَّمَا فَرَّقَ بَيْنَهُمْ مَبَادِىءُ طِينِهِمْ (1) ، وَذلِكَ أَنَّهُمْ كَانُوا فِلْقَةً (2) مِنْ سَبَخِ (3) أَرْضٍ وَ عَذْبِهَا، وَحَزْنِ تُرْبَةٍ وَسَهْلِهَا، فَهُمْ عَلَى حَسَبِ قُرْبِ أَرْضِهِمْ يَتَقَارَبُونَ، وَعَلَى قَدْرِ اخْتِلاَفِهَا يَتَفَاوَتُونَ، فَتَامُّ الرُّوَاءِ (4) نَاقِصُ الْعَقْلِ، وَمَادُّ الْقَامَةِ (5) قَصِيرُ الْهِمَّةِ، وَزَاكِي الْعَمَلِ قَبِيحُ المَنْظَرِ، وَقَرِيبُ الْقَعْرِ (6) بَعِيدُ السَّبْرِ،مَعْرُوفُ الضَّرِيبَةِ (7) مُنْكَرُ الْجَلِيبَةِ (8) ، وَتَائِهُ الْقَلْبِ مُتَفَرِّقُ اللُّبِّ، وَطَلِيقُ اللِّسَانِ حدِيدُ الْجَنَانِ.


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of their characters are formed. Therefore to the extent that their clay of origin is akin their mental and imaginative tendencies too will be similar and to the extent by which they differ there will be a difference in their inclinations and tendencies. By origins of a thing are meant those things on which its coming into existence depends but they should not be its cause. The word "tin" is the plural of "tinah" which means origin or basis. Here "tinah" means semen which after passing through various stages of development emerges in the human shape. Its origin means those constituents from which those items are created which help in the formation of semen. Thus by saltish sweet soft or hard soil the reference is to these elementary constituents. Since those elementary constituents carry different properties the semen growing out of them will also bear different characteristics and propensities which will (eventually) show forth in the differences in features and conduct of those borne in it.

Ibn Abi'l-Hadid has written (in Sharh Nahj al-balaghah vol. 13 p. 19) that "origins of tinah" implies those preservative factors which are different in their properties as Plato and other philosophers have held. The reason for calling them "origins of tinah" is that they serve as an asylum for the human body and prevent the elements from diffusion. Just as the existence of a thing hinges on its basis in the same way the existence of this body which is made up of elements depends on preservative factors. So long as the preservative factor exists the body is also safe from disruption and disintegration and the elements too are immune to diffusion and dispersal. When it leaves the body the elements also get dispersed.

According to this explanation Amir al-mu'minin's words would mean that Allah has created different original factors among whom some are vicious and some are virtuous some are weak and some are strong and every person will act according to his original factor. If there is similarity in the inclinations of two persons it is because their original factor are similar and if their tendencies differ it is because their original factors do not have any similarity. But this conclusion is not correct because Amir al-mu'minin's words do not only refer to differences in conduct and behaviour but also of features and shape and the differences of features and shape cannot be the result of differences in original factors.

In any case whether the original factors are the cause of differences in features and conduct or the elementary constituents are the cause these

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words appear to lead to the negation of volition and to prove the compulsion (of destiny) in human actions because if man's capacity for thinking and acting is dependent on "tinah" then he would be compelled to behave himself in a fixed way on account of which he would neither deserve praise for good acts nor be held blame worthy for bad habits. But this hypothesis is incorrect because it is well established that just as Allah knows everything in creation after its coming into being in the same way He knew it before its creation. Thus He knew what actions man would perform of his free will and what he would leave. Therefore Allah gave him capacity to act according to his free will and created him from a suitable "tinah". This tinah is not the cause of his actions so as to snatch away from him his free will but the meaning of creating from suitable tinah is that Allah does not by force stand in man's way but allows him to tread the path he wants to tread of his own free will.

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