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SERMON 27

Exhorting people for jihad

Now then surely jihad is one of the doors of Paradise which Allah has opened for His chief friends. It is the dress of piety and the protective armour of Allah and His trustworthy shield. Whoever abandons it Allah covers him with the dress of disgrace and the clothes of distress. He is kicked with contempt and scorn and his heart is veiled with screens (of neglect). Truth is taken away from him because of missing jihad. He has to suffer ignominy and justice is denied to him.

Beware! I called you (insistently) to fight these people night and day secretly and openly and exhorted you to attack them before they attacked you because by Allah no people have been attacked in the hearts of their houses but they suffered disgrace; but you put it off to others and forsook it till destruction befell you and your cities were occupied. The horsemen of Banu Ghamid (1) have reached al-Anbar and killed Hassan ibn Hassan al-Bakri. They have removed your horsemen from the garrison.

(1). After the battle of Siffin Mu`awiyah had spread killing and bloodshed all round and started encroachments on cities within Amir al-mu'minin's domain. In this connection he deputised Sufyan ibn `Awf al-Ghamidi with a force of six thousand to attack Hit al-Anbar and al-Mada'in. First he reached al-Mada'in but finding it deserted proceeded to al-Anbar. Here a contingent of five hundred soldiers was posted as guard from Amir al-mu'minin's side but it could not resist the fierce army of Mu`awiyah. Only a hundred men stuck to their position and they did face them stoutly as far as they could but collecting together the enemy's force made such a severe attack that they too could no more resist and the chief of the contingent Hassan ibn Hassan al-Bakri was killed along with thirty others. When the battlefield was clear the enemy ransacked al-Anbar with full freedom and left the city completely destroyed.


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[ 27 ] ومن خطبة له عليه السلام

وقد قالها يستنهض بها الناس حين ورد خبر غزوالانبار بجيش معاوية فلم ينهضوا، وفيها يذكر فضل الجهاد، ويستنهض الناس، ويذكر علمه بالحرب، ويلقي عليهم التبعة لعدم طاعته

فضل الجهاد

أَمَّا بَعْدُ، فَإِنَّ الجِهَادَ بَابٌ مِنْ أَبْوَابِ الجَنَّةِ، فَتَحَهُ اللهُ لِخَاصَّةِ أَوْلِيَائِهِ، وَهُوَ لِباسُ التَّقْوَى، وَدِرْعُ اللهِ الحَصِينَةُ، وَجُنَّتُهُ (1) الوَثِيقَةُ، فَمَنْ تَرَكَهُ رَغْبَةً عَنْهُ (2) أَلبَسَهُ اللهُ ثَوْبَ الذُّلِّ، وَشَمِلَهُ البَلاَءُ، وَدُيِّثَ (3) بِالصَّغَارِ وَالقَمَاءَةِ (4) ، وَضُرِبَ عَلَى قَلْبِهِ بِالْأََسْهَابِ (5) ، وَأُدِيلَ الحَقُّ مِنْهُ (6) بِتَضْيِيعِ الجِهَادِ، وَسِيمَ الخَسْفَ (7) ، وَمُنِعَ النَّصَفَ (8) .

استنهاض الناس

أَلاَ وَإِنِّي قَدْ دَعَوْتُكُمْ إِلَى قِتَالِ هؤُلاَءِ القَوْمِ لَيْلاً وَنَهَاراً، وَسِرّاً وَإِعْلاَناً، وَقُلْتُ لَكُمُ: اغْزُوهُمْ قَبْلَ أَنْ يَغْزُوكُمْ، فَوَاللهِ مَا غُزِيَ قَوْمٌ قَطُّ في عُقْرِ دَارِهِمْ (9) إِلاَّ ذَلُّوا، فَتَوَاكَلْتُمْ (10) وَتَخَاذَلتُمْ حَتَّى شُنَّتْ عَلَيْكُمُ الغَارَاتُ (11) ، وَمُلِكَتْ عَلَيْكُمُ الْأُوْطَانُ. وَهذَا أَخُو غَامِد قَدْ وَرَدَتْ خَيْلُهُ الْأَنْبَارَ (12) ، وَقَدْ قَتَلَ حَسَّانَ بْنَ حَسَّانَ البَكْرِيَّ، وَأَزَالَ خَيْلَكُمْ عَنْ مَسَالِحِهَا (13) .


( 154 )

I have come to know that every one of them entered upon Muslim women and other women under protection of Islam and took away their ornaments from legs arms necks and ears and no woman could resist it except by pronouncing the verse "We are for Allah and to Him we shall return." (Qur'an 2 :156) Then they got back laden with wealth without any wound or loss of life. If any Muslim dies of grief after all this he is not to be blamed but rather there is justification for him before me.

How strange! How strange! By Allah my heart sinks to see the unity of these people on their wrong and your dispersion from your right. Woe and grief befall you. You have become the target at which arrows are shot. You are being killed and you do not kill. You are being attacked but you do not attack. Allah is being disobeyed and you remain agreeable to it. When I ask you to move against them in summer you say it is hot weather. Spare us till heat subsides from us. When I order you to march in winter you say it is severely cold; give us time till cold clears from us. These

When Amir al-mu'minin got the news of this attack he ascended the pulpit and exhorted the people for crushing the enemy and called them to jihad but from no quarter was there any voice or response. He alighted from the pulpit utterly disgusted and worried and in the same condition set off for the enemy on foot. When people observed this their sense of self respect and shame was also awakened and they too followed him. Amir al-mu'minin stopped at an-Nukhaylah. People then surrounded and insisted upon him to get back as they were enough with the enemy. When their insistence increased beyond reckoning Amir al-mu'minin consented to return and Sa`id ibn Qays al-Hamdani proceeded forward with a force of eight thousand. But Sufyan ibn `Awf al-Ghamidi had gone so Sa`id came back without any encounter. When Sa`id reached Kufah then - according to the version of Ibn Abi'l-Hadid - Amir al-mu'minin was so deeply grieved and indisposed during those days to an extent of not wishing to enter the mosque but instead sat in the corridor of his residence (that connects the entrance of the mosque) and wrote this sermon and gave it to his slave Sa`d to read it over to the people. But al-Mubarrad (al-Kamil vol. 1 pp. 104-107) has related from `Ubaydullah ibn Hafs al-Taymi Ibn `A'ishah that Amir al-mu'minin delivered this sermon on a high pace in an-Nukhaylah. Ibn Maytham has held this view preferable.


( 155 )

وَلَقَدْ بَلَغَنِي أَنَّ الرَّجُلَ مِنْهُمْ كَانَ يَدْخُلُ عَلَى المَرْأَةِ المُسْلِمَةِ، وَالْأُخْرَى المُعَاهَدَةِ (14) ، فيَنْتَزِعُ حِجْلَهَا (15) وَقُلْبَهَا (16) وَقَلاَئِدَهَا، وَرِعَاثَهَا (17) ، ما تَمْتَنِعُ مِنْهُ إِلاَّ بِالْإِسْتِرْجَاعِ وَالْإِسْتِرْحَامِ (18) ، ثُمَّ انْصَرَفُوا وَافِرِينَ (19) ، مَا نَالَ رَجُلاً مِنْهُمْ كَلْمٌ (20) ، وَلاَ أُرِيقَ لَهُمْ دَمٌ، فَلَوْ أَنَّ امْرَأً مُسْلِماً مَاتَ مِن بَعْدِ هَذا أَسَفاً مَا كَانَ بِهِ مَلُوماً، بَلْ كَانَ بِهِ عِنْدِي جَدِيراً. فَيَا عَجَباً! عَجَباًـ وَاللهِ ـ يُمِيتُ القَلْبَ وَيَجْلِبُ الهَمَّ مِن اجْتَِماعِ هؤُلاَءِ القَوْمِ عَلَى بَاطِلِهمْ، وَتَفَرُّقِكُمْ عَنْ حَقِّكُمْ! فَقُبْحاً لَكُمْ وَتَرَحاً (21) ، حِينَ صِرْتُمْ غَرَضاً (22) يُرمَى: يُغَارُ عَلَيْكُمْ وَلاَ تُغِيرُونَ، وَتُغْزَوْنَ وَلاَ تَغْرُونَ، وَيُعْصَى اللهُ وَتَرْضَوْن! فَإِذَا أَمَرْتُكُمْ بِالسَّيْرِ إِلَيْهِم فِي أَيَّامِ الحَرِّ قُلْتُمْ: هذِهِ حَمَارَّةُ القَيْظِ (23) أَمْهِلْنَا يُسَبَّخُ عَنَّا الحَرُّ (24) ، وَإِذَا أَمَرْتُكُمْ بِالسَّيْرِ إِلَيْهِمْ فِي الشِّتَاءِ قُلْتُمْ: هذِهِ صَبَارَّةُ القُرِّ (25) ، أَمْهِلْنَا يَنْسَلِخْ عَنَّا البَرْدُ، كُلُّ هذا


( 156 )

are just excuses for evading heat and cold because if you run away from heat and cold you would be by Allah running away (in a greater degree) from sword (war).

O' you semblance of men not men your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah this acquaintance has brought about shame and resulted in repentance. May Allah fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthful of grief one after the other. You shattered my counsel by disobeying and leaving me so much so that Quraysh started saying that the son of Abi Talib is brave but does not know (tactics of) war. Allah bless them ! Is any one of them more fierce in war and more older in it than I am? I rose for it although yet within twenties and here I am have crossed over sixty but one who is not obeyed can have no opinion.

* * * * *

SERMON 28

About the transient nature of this world and importance of the next world

So now surely this world has turned its back and announced its departure while the next world has appeared forward and proclaimed its approach. Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell. Is there no one to offer repent-


( 157 )

فِرَاراً مِنَ الحَرِّ وَالقُرِّ; فَإِذَا كُنْتُمْ مِنَ الحَرِّ وَالقُرِّ تَفِرُّونَ فَأَنْتُمْ وَاللهِ مِنَ السَّيْفِ أَفَرُّ!

البرم بالناس

يَا أَشْبَاهَ الرِّجَالِ وَلاَ رِجَالَ! حُلُومُ الْأَطْفَالِ، وَعُقُولُ رَبّاتِ الحِجَالِ (26) ، لَوَدِدْتُ أَنِّي لَمْ أَرَكُمْ وَلَمْ أَعْرِفْكمْ مَعْرِفَةً ـ وَاللهِ ـ جَرَّتْ نَدَماً، وَأَعقَبَتْ سَدَماً (27) . قَاتَلَكُمُ اللهُ! لَقَدْ مَلاَْتُمْ قَلْبِي قَيْحاً (28) ، وَشَحَنْتُمْ (29) صَدْرِي غَيْظاً، وَجَرَّعْتُمُونِي نُغَبَ (30) التَّهْمَامِ (31) أَنْفَاساً (32) ، وَأَفْسَدْتُمْ عَلَيَّ رَأْيِي بِالعِصْيَانِ وَالخذْلاَن، حَتَّى قَالَتْ قُريْشٌ: إِنَّ ابْنَ أَبِي طَالِب رَجُلٌ شُجَاعٌ، وَلْكِنْ لاَ عِلْمَ لَهُ بِالحَرْبِ. للهِ أَبُوهُمْ! وَهَلْ أَحدٌ مِنْهُمْ أَشَدُّ لَهَا مِرَاساً (33) ، وَأَقْدَمُ فِيهَا مَقَاماً مِنِّي؟! لَقَدْ نَهَضْتُ فِيهَا وَمَا بَلَغْتُ العِشْرِينَ، وها أناذا قَدْ ذَرَّفْتُ عَلَى السِّتِّينَ! (34) وَلكِنْ لا رَأْيَ لَمِنْ لاَ يُطَاعُ!

[ 28 ] ومن خطبة له عليه السلام

وهو فصل من الخطبة التي أولها: «الحمد لله غير مقنوط من رحمته» وفيه أحد عشر تنبيهاً:

أَمَّا بَعْدُ، فَإِنَّ الدُّنْيَا قَدْ أَدْبَرَتْ، وَآذَنَتْ (1) بِوَدَاعٍ، وَإِنَّ الْآخِرَةَ قَدْ أَقْبَلَتْ، وَأَشْرَفَتْ بِاطِّلاَعٍ (2) ، أَلاَ وَإِنَّ الْيَوْمَ المِضْمارَ (3) ، وَغَداً السِّبَاقَ، وَالسَّبَقَةُ الْجَنَّةُ (4) ، وَالْغَايَةُ النَّارُ; أَفَلاَ تَائِبٌ مِنْ خَطِيئَتِهِ


( 158 )

ance over his faults before his death? Or is there no one to perform virtuous acts before the day of trial?

Beware surely you are in the days of hopes behind which stands death. Whoever acts during the days of his hope before approach of his death his action would benefit him and his death would not harm him. But he who fails to act during the period of hope before the approach of death his action is a loss and his death is a harm to him. Beware and act during a period of attraction just as you act during a period of dread. Beware surely I have not seen a coveter for Paradise asleep nor a dreader from Hell to be asleep. Beware he whom right does not benefit must suffer the harm of the wrong and he whom guidance does not keep firm will be led away by misguidance towards destruction.

Beware you have been ordered insistently to march and been guided how to provide for the journey. Surely the most frightening thing which I am afraid of about you is to follow desires and to widen the hopes. Provide for yourself from this world what would save you tomorrow (on the Day of Judgement).

as-Sayyid ar-Radi says: If there could be an utterance which would drag by neck towards renunciation in this world and force to action for the next world it is this sermon. It is enough to cut off from the entanglements of hopes and to ignite the flames of preaching (for virtue) and warning (against vice). His most wonderful words in this sermon are "Today is the day of preparation while tomorrow is the day of race. The place to proceed to is Paradise while the place of doom is Hell " because besides sublimity of words greatness of meaning true similes and factual illustrations there are wonderful secrets and delicate implications therein.

It is his saying that he place to proceed to is Paradise while
the place of doom is Hell. Here he has used two different words
to convey two different meanings. For Paradise he has used the
word "the place to proceed to" but for Hell this word has not been used. One proceeds to a place which he likes and desires


( 159 )

قَبْلَ مَنِيَّتِهِ (5) ! أَلاَ عَامِلٌ لِنَفْسِهِ قَبْلَ يَوْمِ بُؤْسِهِ (6) ! أَلاَ وَإِنَّكُمْ في أَيَّامِ أَمَلٍ مِنْ وَرَائِهِ أَجَلٌ، فَمَنْ عَمِلَ في أَيَّامِ أَمَلهِ قَبْلَ حُضُورِ أَجَلِهِ فَقَدْ نَفَعَهُ عَمَلُهُ، وَلَمْ يَضْرُرْهُ أَجَلُهُ; وَمَنْ قَصَّرَ في أَيَّامِ أَمَلِهِ قَبْلَ حُضُورِ أَجَلِهِ، فَقَدْ خَسِرَ عَمَلَهُ، وَضَرَّهُ أَجَلُهُ، أَلاَ فَاعْمَلُوا فِي الرَّغْبَةِ كَمَا تَعْمَلُونَ فِي الرَّهْبَةِ (7) ، أَلاَ وَإِنِّي لَمْ أَرَ كَالْجَنَّةِ نَامَ طَالِبُهَا، وَلاَ كَالنَّارِ نَامَ هَارِبُهَا، أَلاَ وَإنَّهُ مَنْ لاَيَنْفَعُهُ الْحَقُّ يَضُرُّهُ البَاطِلُ، وَمَنْ لايَسْتَقِيمُ بِهِ الْهُدَى يَجُرُّ بِهِ الضَّلاَلُ إِلَى الرَّدَىْ، أَلاَ وَإِنَّكُمْ قَد أُمِرْتُمْ بِالظَّعْنِ (8) ، وَدُلِلْتُمْ عَلى الزَّادَ. وَإِنَّ أَخْوَفَ مَا أَخافُ عَلَيْكُمُ: اتِّبَاعُ الْهَوَى، وَطُولُ الْأَمَلِ، تَزَوَّدُوا فِي الدُّنْيَا مِنَ الدُّنْيَا مَا تَحْرُزُونَ بِهِ أَنْفُسَكُمْ (9) غَداً. قال السيد الشريف -رضي الله عنه- وأقول: إنّهُ لو كان كلامٌ يأخذ بالأعناق إلى الزهد في الدنيا، ويضطر إلى عمل الآخرة لكان هذا الكلام، وكفى به قاطعاً لعلائق الآمال، وقادحاً زناد الاتعاظ والازدجار. ومِن أعجبه قوله عليه السلام: «ألا وَإنّ اليَوْمَ المِضْمارَ وَغَداً السِّبَاقَ، وَالسّبَقَةُ الجَنّة وَالغَايَة النّار» فإن فيه ـ مع فخامة اللفظ، وعظم قدر المعنى، وصادق التمثيل، وواقع التشبيه ـ سرّاً عجيباً، ومعنى لطيفاً، وهو قوله عليه السلام: «والسَبَقَة الجَنّة، وَالغَايَة النّار»، فخالف بين اللفظين لاختلاف المعنيين، ولم يقل: «السّبَقَة النّار» كما قال: «السّبَقَة الجَنّة»، لان الاستباق إنما يكون إلى أمر


( 160 )

and this can be true for Paradise only. Hell does not have the attractiveness that it may be liked or proceeded to. We seek Allah's protection from it. Since for Hell it was not proper to say "to be proceeded to" Amir al-mu'minin employed the word "doom" implying the last place of stay where one reaches even though it may mean grief and worry or happiness and pleasure.

This word is capable of conveying both senses. However it should be taken in the sense of "al-masir" or "al-ma'al" that is last resort. Qur'anic verse is "say thou "Enjoy ye (your pleasures yet a while ) for your last resort is unto the (hell) fire" (14:30). Here to say "sabqatakum" that is "the place for you to proceed to" in place of the word "masirakum" that is your doom or last resort would not be proper in any way. Think and ponder over it and see how wondrous is its inner implication and how far its depth goes with beauty. Amir al-mu'minin's utterance is generally on these lines. In some versions the word "sabqah" is shown as "subqah" which is applied to reward fixed for the winner in a race. However both the meanings are near each other because a reward is not for an undesirable action but for good and commendable performance.

* * * * *

SERMON 29

About those who found pretexts at the time of jihad

O' people your bodies are together but your desires are divergent. Your talk softens the hard stones and your action attracts your enemy towards you. You claim in your sittings that you would do this and that but when fighting approaches you say (to war) "turn thou away" (i.e. flee away). If one calls you (for help) the call receives no heed. And he who deals hardly with you his heart has no solace. The excuses are amiss like that of a debtor unwilling to pay. The ignoble can not ward off oppression. Right cannot be achieved without effort. Which is the house besides this one to protect? And with which leader (Imam) would you go for fighting after me?


( 161 )

محبوبٍ، وغرض مطلوبٍ، وهذه صفة الجنة، وليس هذا المعنى موجوداً في النار، نعوذ بالله منها! فلم يجز أن يقول: «والسّبَقَة النّار»، بل قال: «والغَايَة النّار»، لان الغاية قد ينتهي إليها من لا يسره الانتهاء إليها ومن يسره ذلك، فصَلح أن يعبر بها عن الأمرين معاً، فهي في هذا الموضع كالمصير والمآل، قال الله تعالي:( قُلْ تَمتَّعُوا فَإنَّ مَصِيرَكُم إلى النّارِ) ، ولا يجوز في هذا الموضع أن يقال: سبْقتكم _ بسكون الباء _ إلى النار، فتأمل ذلك، فباطنه عجيب، وغوره بعيد لطيف. وكذلك أكثر كلامه عليه السلام. و في بعض النسخ: وقد جاء في رواية أخرى: «والسُّبْقة الجنة» _ بضم السين _ والسبّقة عندهم اسم لما يجعل للسابق إذا سبق من مال أوعَرَض، والمعنيان متقاربان، لأن ذلك لا يكون جزاءً على فعل الأمر المذموم، وإنما يكون جزاءً على فعل الامر المحمود.

[ 29 ] ومن خطبة له عليه السلام

بعد غارة الضحاك بن قيس صاحب معاوية على الحاجّ بعد قصة الحكمين

وفيها يستنهض أصحابه لما حدث في الأطراف

أَيُّهَا النَّاسُ، الُْمجْتَمِعَةُ أبْدَانُهُمْ، الُمخْتَلِفَةُ أهْوَاؤُهُمْ (1) كَلامُكُم يُوهِي (2) الصُّمَّ الصِّلابَ (3) ، وَفِعْلُكُمْ يُطْمِعُ فِيكُمُ الْأَعْدَاءَ! تَقُولُونَ فِي الَمجَالِسِ: كَيْتَ وَكَيْتَ (4) ، فَإذَا جَاءَ الْقِتَالُ قُلْتُمْ: حِيدِي حَيَادِ! (5) مَا عَزَّتْ دَعْوَةُ مَنْ دَعَاكُمْ، وَلاَ اسْتَرَاحَ قَلْبُ مَنْ قَاسَاكُمْ، أَعَالِيلُ بِأَضَالِيلَ (6) ، و سَأَلْتُمُوني التَّطْوِيلَ (7) دِفَاعَ ذِي الدَّيْنِ المَطُولِ (8) ، لاَ يَمنَعُ الضَّيْمَ الذَّلِيلُ! وَلاَ يُدْرَكُ الْحَقُّ إِلاَ بِالْجِدِّ! أَيَّ دَارٍ بَعْدَ دَارِكُمْ تَمْنَعُونَ، وَمَعَ أَىِّ إِمَامٍ بَعْدِي تُقَاتِلُونَ؟ الْمَغْرُورُ وَاللهِ


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By Allah! deceived is one whom you have deceived while by Allah! he who is successful with you receives only useless arrows. You are like broken arrows thrown over the enemy. By Allah! I am now in the position that I neither confirm your views nor hope for your support nor challenge the enemy through you. What is the matter with you? What is your ailment? What is your cure? The other party is also men of your shape (but they are so different in character). Will there be talk without action carelessness without piety and greed in things not right? ! (1)

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SERMON 30

Disclosing real facts about assassination of `Uthman Ibn `Affan (1) Amir al-mu'minin said:

If I had ordered his assassination I should have been his killer but if I had refrained others from killing him I would have been his helper. The position was that he who helped him cannot now say that he is better than the one who deserted him while he who deserted him cannot say that he is better than the one who helped him. I am putting before you his case. He appropriated (wealth) and did it badly. You protested against it and committed excess therein. With Allah lies the real verdict between the appropriator and the protester.

(1). After the battle of Nahrawan Mu`awiyah sent ad-Dahhak ibn Qays al-Fihri with a force of four thousand towards Kufah with the purpose that he should create disorder in this area kill whomever he finds and keep busy in bloodshed and destruction so that Amir al-mu'minin should find no rest or peace of mind. He set off for the achievement of this aim and shedding innocent blood and spreading destruction all round reached upto the place of ath-Tha`labiyyah. Here he attacked a caravan


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مَنْ غَرَرْتُمُوهُ، وَمَنْ فَازَبِكُمْ فَازَ _ وَاللّهِ _ بِالسَّهْمِ الْأَخْيَبِ (9) ، وَمَنْ رَمَى بِكُمْ فَقَدْ رَمَى بِأَفْوَقَ (10) نَاصِلٍ (11) . أَصْبَحْتُ وَاللهِ لا أُصَدِّقُ قَوْلَكُمْ، وَلاَ أَطْمَعُ فِي نَصْرِكُمْ، وَلاَ أُوعِدُ العَدُوَّ بِكُم. مَا بَالُكُم؟ مَا دَوَاؤُكُمْ؟ مَا طِبُّكُمْ؟ القَوْمُ رِجَالٌ أَمْثَالُكُمْ، أَقَوْلاً بَغَيْرِ عِلْمٍ! وَغَفْلَةً مِنْ غَيْرِ وَرَعٍ! وَطَمَعاً في غَيْرِ حَقٍّ!

[ 30 ] ومن كلام له عليه السلام

في معنى قتل عثمان

وهو حكم له عثمان و عليه و علي الناس بما فعلوا و براءة له من دمه

لَوْ أَمَرْتُ بِهِ لَكُنْتُ قَاتِلاً، أَوْ نَهَيْتُ عَنْهُ لَكُنْتُ نَاصِراً، غَيْرَ أَنَّ مَنْ نَصَرَهُ لاَ يَسْتَطِيعُ أَنْ يَقُولَ: خَذَلَهُ مَنْ أَنَا خَيْرٌ مِنْهُ، وَمَنْ خَذَلَهُ لاَ يَسْتَطِيعُ أَنْ يَقُولَ: نَصَرَهُ مَنْ هُوَ خَيْرٌ مِنِّي. وَأَنَا جَامِعٌ لَكُمْ أَمْرَهُ، اسْتَأْثَرَ فَأَسَاءَ الْأَثَرَةَ (1) ، وَجَزِعْتُمْ فَأَسَأْتُمُ الْجَزَعَ (2) ، وَللهِ حُكْمٌ وَاقِعٌ في الْمُسْتَأْثِرِ وَالجَازعِ.

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of pilgrims (to Mecca) and looted all their wealth and belongings. Then at al-Qutqutanah he killed the nephew of `Abdullah ibn Mas`ud the Holy Prophet's companion namely `Amr ibn `Uways ibn Mas`ud together with his followers. In this manner he created havoc and bloodshed all round. When Amir al-mu'minin came to know of this rack and ruin he called his men to battle in order to put a stop to this vandalism but people seemed to avoid war. Being disgusted with their lethargy and lack of enthusiasm he ascended the pulpit and delivered this sermon wherein he has roused the men to feel shame and not to try to avoid war but to rise for the protection of their country like brave men without employing wrong and lame excuses. At last Hujr ibn `Adi al-Kindi rose with a force of four thousand for crushing the enemy and overtook him at Tadmur. Only a small encounter had taken place between the parties when night came on and he fled away with only nineteen killed on his side. In Amir al-mu'minin's army also two persons fell as martyrs.

(2). `Uthman is the first Umayyad Caliph of Islam who ascended the Caliphate on the 1st Muharram 24 A.H. at the age of seventy and after having wielded full control and authority over the affairs of the Muslims for twelve years was killed at their hands on the 18th Dhi'l-hijjah 35 A.H. and buried at Hashsh Kawkab.

This fact cannot be denied that `Uthman's killing was the result of his weaknesses and the black deeds of his officers otherwise there is no reason that Muslims should have unanimously agreed on killing him while no one except a few persons of his house stood up to support and defend him. Muslims would have certainly given consideration to his age seniority prestige and distinction of companionship of the Prophet but his ways and deeds had so marred the atmosphere that no one seemed prepared to sympathise and side with him. The oppression and excesses perpetrated on high ranking companions of the Prophet had roused a wave of grief and anger among the Arab tribes. Everyone was infuriated and looked at his haughtiness and wrong doings with disdainful eyes. Thus due to Abu Dharr's disgrace dishonour and exile Banu Ghifar and their associate tribes due to `Abdullah ibn Mas`ud's merciless beating Banu Hudhayl and their associates due to breaking of the ribs of `Ammar ibn Yasir Banu Makhzum and their associates Banu Zuhrah and due to the plot for the killing of Muhammad ibn Abi Bakr Banu Taym all had a storm of rage in their hearts. The Muslims of


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other cities were also brimful of complaints at the hands of his officers who under intoxication of wealth and the effects of luxury did whatever they wished and crushed whomever they wanted. They had no fear of punishment from the centre nor apprehension of any enquiry. People were fluttering to get out of their talons of oppression but no one was ready to listen to their cries of pain and restlessness; feelings of hatred were rising but no care was taken to put them down. The companions of the Prophet were also sick of him as they saw that peace was destroyed administration was topsy turvy and Islam's features were being metamorphosed. The poor and the starving were craving for dried crusts while Banu Umayyah were rolling in wealth. The Caliphate had become a handle for belly-filling and a means of amassing wealth. Consequently they too did not lag behind in preparing the ground for killing him. Rather it was at their letters and messages that people from Kufah Basrah and Egypt had collected in Medina. Observing this behaviour of the people of Medina `Uthman wrote to Mu`awiyah:

So now certainly the people of Medina have turned heretics have turned faith against obedience and broken the (oath of) allegiance. So you send to me the warriors of Syria on brisk and sturdy horses.

The policy of action adopted by Mu`awiyah on receipt of this letter also throws light on the condition of the companions. Historian at-Tabari writes after this:

When the letter reached Mu`awiyah he pondered over it and considered it bad to openly oppose the companions of the Prophet since he was aware of their unanimity.

In view of these circumstances to regard the killing of `Uthman as a consequence of merely enthusiasm and temporary feelings and to hurl it at some insurgents is to veil the fact since all the factors of his opposition existed within Medina itself while those coming from without had collected for seeking redress of their grievances at their call. Their aim was only improvement of the position not killing or bloodshed. If their complaints had been heard then the occasion for this bloodshed would not have arisen.What happened was that when having been disgusted with the oppression and excesses of `Abdullah ibn Sa`d ibn Abi Sarh who was foster brother of `Uthman the people of Egypt proceeded towards Medina and camped


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in the valley of Dhakhushub near the city. They sent a man with a letter to `Uthman and demanded that oppression should be stopped the existing ways should be changed and repentance should be offered for the future. But instead of giving a reply `Uthman got this man turned out of the house and did not regard their demands worth attention. On this these people entered the city to raise their voice against this pride and haughtiness and complained to the people of this behaviour besides other excesses. On the other side many people from Kufah and Basrah had also arrived with their complaints and they after joining these ones proceeded forward with the backing of the people of Medina and confined `Uthman within his house although there was no restriction on his going and coming to the mosque. But in his sermon on the very first Friday he severely rebuked these people and even held them accursed whereupon people got infuriated and threw pebbles at him as a result of which he lost control and fell from the pulpit. After a few days his coming and going to the mosque was also banned.

When `Uthman saw matters deteriorating to this extent he implored Amir al-mu'minin very submissively to find some way for his rescue and to disperse the people in whatever way he could. Amir al-mu'minin said "On what terms can I ask them to leave when their demands are justified?" `Uthman said "I authorise you in this matter. Whatever terms you would settle with them I would be bound by them." So Amir al-mu'minin went and met the Egyptians and talked to them. They consented to get back on the condition that all the tyrannies should be wiped off and Muhammad ibn Abi Bakr be made governor by removing Ibn Abi Sarh. Amir al-mu'minin came back and put their demand before `Uthman who accepted it without any hesitation and said that to get over these excesses time was required. Amir al-mu'minin pointed out that for matters concerning Medina delay had no sense. However for other places so much time could be allowed that the Caliph's message could reach them. `Uthman insisted that for Medina also three days were needed. After discussion with the Egyptians Amir al-mu'minin agreed to it also and took all the responsibility thereof upon himself. Then they dispersed at his suggestion. Some of them went to Egypt with Muhammad ibn Abi Bakr while some went to the valley of Dhakhushub and stayed there and this whole matter ended. On the second day of this event Marwan ibn al-Hakam said to `Uthman "It is good these people have gone but to stop people coming from other cities you should issue a statement so that they should not come this way and sit quiet at


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their places and that statement should be that some people collected in Medina on hearing some irresponsible talk but when they came to know that whatever they heard was wrong they were satisfied and have gone back." `Uthman did not want to speak such a clear lie but Marwan convinced him and he agreed and speaking in the Holy Prophet's mosque he said:

These Egyptians had received some news about their Caliph and when satisfied that they were all baseless and wrong they went back to their cities.

No sooner he said this than there was great hue and cry in the mosque and people began to shout to `Uthman "Offer repentance fear Allah; what is this lie you are uttering?" `Uthman was confused in this commotion and had to offer repentance. Consequently he turned to the Ka`bah moaned in the audience of Allah and returned to his house.

Probably after this very event Amir al-mu'minin advised `Uthman that "You should openly offer repentance about your past misdeeds so that these uprisings should subside for good otherwise if tomorrow people of some other place come you will again cling to my neck to rid you of them." Consequently he delivered a speech in the Prophet's mosque wherein admitting his mistakes he offered repentance and swore to remain careful in future. He told the people that when he alighted from the pulpit their representatives should meet him and he would remove their grievances and meet their demands. On this people acclaimed this action of his and washed away their ill-feelings with tears to a great extent. When he reached his house after finishing from here Marwan sought permission to say something but `Uthman's wife Na'ilah bint Farafisah intervened. Turning to Marwan she said "For Allah's sake you keep quiet. You would say only such a thing as would bring but death to him." Marwan took it ill and retorted "You have no right to interfere in these matters. You are the daughter of that very person who did not know till his death how to perform ablution." Na'ilah replied with fury "You are wrong and are laying a false blame. Before uttering anything about my father you should have cast a glance on the features of your father. But for the consideration of that old man I would have spoken things at which people would have shuddered but would have confirmed every such word." When `Uthman saw the conversation getting prolonged he stopped them and asked Marwan to tell him what he wished. Marwan said "What is it you have said in the mosque and what repentance


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you have offered? In my view sticking to the sin was a thousand times better than this repentance because however much the sins may multiply there is always scope for repentance but repentance by force is no repentance. You have said what you have but now see the consequences of this open announcement that crowds of people are at your door. Now go forward and fulfil their demands." `Uthman then said "Well I have said what I have said now you deal with these people. It is not in my power to deal with them." Consequently finding out his implied consent Marwan came out and addressing the people spoke out "Why have you assembled here? Do you intend to attack or to ransack? Remember you cannot easily snatch away power from our hands take out the idea from your hearts that you would subdue us. We are not to be subdued by anyone. Take away your black faces from here. Allah may disgrace and dishonour you."

When people noticed this changed countenance and altered picture they rose from there full of anger and rage and went straight to Amir al-mu'minin and related to him the whole story. On hearing it Amir al-mu'minin was infuriated and immediately went to `Uthman and said to him "Good Heavens. How badly you have behaved with the Muslims. You have forsaken faith for the sake of a faithless and characterless man and have lost all wit. At least you should have regard and consideration for your own promise. What is this that at Marwan's betokening you have set off with folded eyes. Remember he will throw you in such a dark well that you will never be able to come out of it. You have become the carrier animal of Marwan so that he can ride on you howsoever he desires and put you on whatever wrong way he wishes. In future I shall never intervene in your affair nor tell people anything. Now you should manage your own affairs."

Saying all this Amir al-mu'minin got back and Na'ilah got the chance she said to `Uthman "Did I not tell you to get rid of Marwan otherwise he would put such a stain on you that it would not be removed despite all effort. Well what is the good in following the words of one who is without any respect among the people and low before their eyes. Make `Ali agree otherwise remember that restoring the disturbed state of affairs is neither within your power nor in that of Marwan." `Uthman was impressed by this and sent a man after Amir al-mu'minin but he refused to meet him. There was no siege around `Uthman but shame deterred him. With what face could he come out of the house? But there was no way without coming out. Consequently he came out quietly in the gloom of night and reaching


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Amir al-mu'minin's place he moaned his helplessness and loneliness offered excuses and also assured him of keeping promises but Amir al-mu'minin said "You make a promise in the Prophet's mosque standing before all the people but it is fulfilled in this way that when people go to you they are rebuked and even abuses are hurled at them. When this is the state of your undertakings which the world has seen then how and on what ground can I trust any word of yours in future. Do not have any expectation from me now. I am not prepared to accept any responsibility on your behalf. The tracks are open before you. Adopt whichever way you like and tread whatever track you choose." After this talk `Uthman came back and began blaming Amir al-mu'minin in retort to the effect that all the disturbances were rising at his instance and that he was not doing anything despite being able to do everything.

On this side the result of repentance was as it was. Now let us see the other side. When after crossing the border of Hijaz Muhammad ibn Abi Bakr reached the place Aylah on the coast of the Red Sea people caught sight of a camel rider who was making his camel run so fast as though the enemy was chasing him. These people had some misgivings about him and therefore called him and enquired who he was. He said he was the slave of `Uthman. They enquired wherefore he was bound. He said Egypt. They enquired to whom he was going. He replied to the Governor of Egypt. People said that the Governor of Egypt was with them. To whom was he going then? He said he was to go to Ibn Abi Sarh. People asked him if any letter was with him. He denied. They asked for what purpose he was going. He said he did not know that. One of these people thought that his clothes should be searched. So the search was made but nothing was found on him. Kinanah ibn Bishr at-Tujibi said "See his water-skin." People said "Leave him how can there be a letter in water! Kinanah said "You do not know what cunning these people play. " Consequently the water-skin was opened and seen. There was a lead pipe in it wherein was a letter. When it was opened and read the Caliph's order in it was that "When Muhammad ibn Abi Bakr and his party reaches you then from among them kill so and so arrest so and so and put so and so in jail but you remain on your post." On reading this all were stunned and thus began to look at one another in astonishment.

A Persian hemistich says:

Mind was just burst in astonishment as to what wonder it was!


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Now proceeding forward was riding into the mouth of death consequently they returned to Medina taking the slave with them. Reaching there they placed that letter before all the companions of the Prophet. Whoever heard this incident remained stunned with astonishment and there was no one who was not abusing `Uthman. Afterwards a few companions went to `Uthman along with these people and asked whose seal was there on this letter. He replied that it was his own. They enquired whose writing it was. He said it was his secretary's. They enquired whose slave was that man. He replied that it was his. They enquired whose riding beast it was. He replied that it was that of the Government. They enquired who had sent it. He said he had no knowledge of it. People then said "Good Heavens. Everything is yours but you do not know who had sent it. If you are so helpless you leave this Caliphate and get off from it so that such a man comes who can administer the affairs of the Muslims." He replied "It is not possible that I should put off the dress of Caliphate which Allah has put on me. Of course I would offer repentance." The people said "Why should you speak of repentance which has already been flouted on the day when Marwan was representing you on your door and whatever was wanting has been made up by this letter. Now we are not going to be duped into these bluffs. Leave the Caliphate and if our brethren stand in our way we will hold them up; but if they prepare for fighting we too will fight. Neither our hands are stiff nor our swords blunt. If you regard all Muslims equally and uphold justice hand over Marwan to us to enable us to enquire from him on whose strength and support he wanted to play with the precious lives of Muslims by writing this letter." But he rejected this demand and refused to hand over Marwan to them whereupon people said that the letter had been written at his behest.

However improving conditions again deteriorated and they ought to have deteriorated because despite lapse of the required time every thing was just as it had been and not a jot of difference had occurred. Consequently the people who had stayed behind in the valley of Dhakhushub to watch the result of repentance again advanced like a flood and spread over the streets of Medina and closing the borders from every side surrounded his house.

During these days of siege a companion of the Prophet Niyar ibn `Iyad desired to talk to `Uthman went to his house and called him. When he peeped out from the above he said "O' `Uthman for Allah's sake give up this Caliphate and save Muslims from this bloodshed." While he was


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just conversing one of `Uthman's men aimed at him with an arrow and killed him whereupon people were infuriated and shouted that Niyar's killer should be handed over to them. `Uthman said it was not possible that he would hand over his own support to them. This stubbornness worked like a fan on fire and in the height of fury people set fire to his door and began advancing for entering when Marwan ibn al-Hakam Sa`id ibn al-`As and Mughirah ibn al-Akhnas together with their contingents pounced upon the besiegers and killing and bloodshed started at his door. People wanted to enter the house but they were being pushed back. In the meanwhile `Amr ibn Hazm al-Ansari whose house was adjacent to that of `Uthman opened his door and shouted for advancing from that side. Thus through this house the besiegers climbed on the roof of `Uthman's house and descending down from there drew their swords. Only a few scuffles had taken place when all except people of `Uthman's house his well-wishers and Banu Umayyah ran away in the streets of Medina and a few hid themselves in the house of Umm Habibah bint Abi Sufyan (Mu`awiyah's sister) the rest were killed with `Uthman defending him to the last. (at-Tabaqat Ibn Sa`d vol. 3 Part 1 pp. 50-58; at-Tabari vol. 1 pp. 2998-3025; al-Kamil Ibn al-Athir vol. 3 pp. 167-180; Ibn Abi'l-Hadid vol. 2 pp. 144-161).

At his killing several poets wrote elegies. A couplet from the elegy by Abu Hurayrah is presented:

Today people have only one grief but I have two griefs - the loss of my money bag and the killing of `Uthman.

After observing these events the stand of Amir al-mu'minin becomes clear namely that he was neither supporting the group that was instigating at `Uthman's killing nor can be included in those who stood for his support and defence but when he saw that what was said was not acted upon he kept himself aloof.

When both the parties are looked at then among the people who had raised their hands off from `Uthman's support are seen `A'ishah and according to the popular versions (which is not right) the then living persons out of the ten Pre-informed ones (who had been pre-informed in this world by the Prophet for their being admitted in Paradise) out of those who took part in the consultative committee (formed for `Uthman's selection for Caliphate) ansar original muhajirun people who took part in the battle of Badr and other conspicuous and dignified individuals while on the side (of Uthman)


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SERMON 31

When before the commencement of the Battle of Jamal Amir al-mu'minin sent `Abdullah ibn `Abbas to az-Zubayr ibn al-`Awwam with the purpose that he should advise him back to obedience he said to him on that occasion:

Do not meet Talhah (ibn `Ubaydillah). If you meet him you will find him like an unruly bull whose horns are turned towards its ears. He rides a ferocious riding beast and says it has been tamed. But you meet az-Zubayr because he is soft-tempered. Tell him that your maternal cousin says that "(It looks as if) in the Hijaz you knew me (accepted me) but (on coming here to) Iraq you do not know me (do not accept me). So what has dissuaded (you) from what was shown (by you previously)?!"

as-Sayyid ar-Radi says: The last sentence of this sermon "fama `ada mimma bada" has been heard only from Amir al-mu'minin.

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SERMON 32

About the disparagement of the world and categories of its people

O' people! we have been borne in such a wrongful and thankless period wherein the virtuous is deemed vicious and the oppressor goes on advancing in his excess. We do not make use of what we know and do not discover what we do not know. We do not fear calamity till it befalls.

are seen only a few slaves of the Caliph and a few individuals from Banu Umayyah. If people like Marwan and Sa`id ibn al-`As cannot be given precedence over the original muhajirun their actions too cannot be given precedence over the actions of the latter. Again if ijma` (consensus of opinion) is not meant for particular occasions only then it would be difficult to question this overwhelming unanimity of the companions.


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[ 31 ] ومن كلام له عليه السلام

لمّا أنفذ عبدالله بن العباس إلى الزبير يستفيئه إلى طاعته قبل حرب الجمل

لاتَلْقَيَنَّ طَلْحَةَ، فَإِنَّكَ إِنْ تَلْقَهُ تَجِدْهُ كَالثَّوْرِ عَاقِصاً قَرْنَهُ (1) ، يَرْكَبُ الصَّعْبَ (2) وَيَقُولُ: هُوَ الذَّلُولُ، وَلكِنِ الْقَ الزُّبَيْرَ، فَإِنَّهُ أَلْيَنُ عَرِيكَةً (3) ، فَقُلْ لَهُ: يَقُولُ لَكَ ابْنُ خَالِكَ: عَرَفْتَني بَالْحِجَازِ وَأَنْكَرْتَنِي بِالعِرَاقِ، فَمَا عَدَا مِمَّا بَدَا (4) .

قال السيد الشريف: وهو عليه السلام أوّل من سمعت منه هذه الكلمة، أعني: «فَمَا عَدَا مِمَّا بَدَا».

[ 32 ] ومن خطبة له عليه السلام

وفيها يصف زمانه بالجور، ويقسم الناس فيه خمسة أصناف، ثم يزهد في الدنيا

معنى جور الزمان

أَيُّهَا النَّاسُ، إِنَّا قَدْ أَصْبَحْنَا في دَهْر عَنُودٍ (1) ، وَزَمَن كَنُودٍ (2) ، يُعَدُّ فِيهِ الُمحْسِنُ مُسِيئاً، وَيَزْدَادُ الظَّالِمُ فِيهِ عُتُوّاً، لاَ نَنْتَفِعُ بِمَا عَلِمْنَا، وَلاَ نَسْأَلُ عَمَّا جَهِلْنَا، وَلاَ نَتَخَوَّفُ قَارِعَةً (3) حَتَّى تَحُلَّ بِنَا.


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People are of four categories. Among them is one who is prevented from mischief only by his low position lack of means and paucity of wealth.

Then there is he who has drawn his sword openly commits mischief has collected his horsemen and foot-men and has devoted himself to securing wealth leading troops rising on the pulpit and has allowed his faith to perish. How bad is the transaction that you allow (enjoyment of) this world to be a price for yourself as an alternative for what there is with Allah for you.

And among them is he who seeks (benefits of) this world through actions meant for the next world but does not seek (good of) the next world through actions of this world. He keeps his body calm (in dignity) raises small steps holds up his clothes embellishes his body for appearance of trust-worthiness and uses the position of Allah's connivance as a means of committing sins.

Then there is one whose weakness and lack of means have held him back from conquest of lands. This keeps down his position and he has named it contentment and he clothes himself with the robe of renunciation although he has never had any connection with these qualities.

Then there remain a few people in whose case the remembrance of their return (to Allah on Doomsday) keeps their eyes bent and the fear of resurrection moves their tears. Some of them are scared away (from the world) and dispersed; some are frightened and subdued; some are quiet as if muzzled; some are praying sincerely some are grief-stricken and pain-ridden whom


( 175 )

أصناف المسيئين

فَالنَّاسُ عَلَى أَرْبَعَةِ أَصْنَاف: مِنْهُمْ مَنْ لاَ يَمْنَعُهُ الفَسَادَ في الْأَرْضِ إِلاَّ مَهَانَةُ نَفْسِهِ، وَكَلاَلَةُ حَدِّهِ (4) ، وَنَضِيضُ وَفْرِهِ (5) . وَمِنْهُمُ الْمُصْلِتُ لِسَيْفِهِ، وَالْمُعْلِنُ بِشَرِّهِ، وَالْمُجْلِبُ بِخَيْلِهِ (6) وَرَجِلِهِ (7) ، قَدْ أَشْرَطَ نَفْسَهُ (8) ، وَأَوْبَقَ دِينَهُ (9) لِحُطَامٍ (10) يَنْتَهِزُهُ (11) ، أَوْ مِقْنَبٍ (12) يَقُودُهُ، أَوْ مِنْبَرٍ يَفْرَعُهُ (13) . وَلَبِئْسَ الْمَتْجَرُ أَنْ تَرَى الدُّنْيَا لِنَفْسِكَ ثَمَناً، وَمِمَّا لَكَ عِنْدَ اللهِ عِوَضاً! وَمِنْهُمْ مَنْ يَطلُبُ الدُّنْيَا بِعَمَلِ الآخِرَةِ، وَلاَ يَطْلُبُ الآخِرَةَ بِعَمَلِ الدُّنْيَا، قَدْ طَامَنَ (14) مِنْ شَخْصِهِ، وَقَارَبَ مِنْ خَطْوِهِ، وَشَمَّرَ مِنْ ثَوْبِهِ، وَزَخْرَفَ مِنْ نَفْسِهِ لِلْأَمَانَةِ، وَاتَّخَذَ سِتْرَ اللهِ ذَرِيعَةً (15) إِلَى الْمَعْصِيَةِ. وَمِنْهُمْ مَنْ أَبْعَدَهُ عَنْ طَلَبِ الْمُلْكِ ضُؤُولَةُ نَفْسِهِ (16) ، وَانْقِطَاعُ سَبَبِهِ، فَقَصَرَتْهُ الْحَالُ عَلَى حَالِهِ، فَتَحَلَّى بِاسْمِ الْقَنَاعَةِ، وَتَزَيَّنَ بِلِبَاسِ أَهْلِ الزَّهَادَةِ، وَلَيْسَ مِنْ ذلِكَ في مَرَاحٍ (17) وَلاَ مَغْدىً (18) .

الراغبون في الله

وَبَقِيَ رِجَالٌ غَضَّ أَبْصَارَهُمْ ذِكْرُ الْمَرْجِعِ، وَأَرَاقَ دُمُوعَهُمْ خَوْفُ الْمَحْشَرِ، فَهُمْ بَيْنَ شَرِيدٍ نَادٍّ (19) ، وَخَائِفٍ مَقْمُوعٍ (20) ، وَسَاكِتٍ مَكْعُومٍ (21) ، وَدَاعٍ مُخْلِصٍ، وَثَكْلاَنَ (22) مُوجَعٍ، قَدْ أَخْمَلَتْهُمُ (23)


( 176 )

fear has confined to namelessness and disgrace has shrouded them so they are in (the sea of) bitter water their mouths are closed and their hearts are bruised. They preached till they were tired they were oppressed till they were disgraced and they were killed till they remained few in number.

The world in your eyes should be smaller than the bark of acacia and the clippings of wool. Seek instruction from those who preceded you before those who follow you take instruction from you and keep aloof from it realising its evil because it cuts off even from those who were more attached to it than you.

as-Sayyid ar-Radi says: Some ignorant persons attributed this sermon to Mu`awiyah but it is the speech of Amir al-mu'minin. There should be no doubt about it. What comparison is there between gold and clay or sweet and bitter water. This has been pointed out by the skilful guide and the expert critic `Amr ibn Bahr al-Jahiz as he has mentioned this sermon in his book al-Bayan wa't-tabyin (vol. 2 pp. 59-61). He has also mentioned who attributed it to Mu`awiyah and then states that it is most akin to be the speech of `Ali and most in accord with his way of categorising people and information about their oppression disgrace apprehension and fear. (On the other hand) we never found Mu`awiyah speaking on the lives of renunciates or worshippers .


( 177 )

التَّقِيَّةُ (24) ، وَشَمِلَتْهُمُ الذِّلَّةُ، فَهُمْ في بَحْر أُجَاجٍ (25) ، أَفْوَاهُهُمْ ضَامِزَةٌ (26) ، وَقُلُوبُهُمْ قَرِحَةٌ (27) ، قَدْ وَعَظُوا حَتَّى مَلُّوا (28) ، وَقُهِرُوا حَتَّى ذَلُّوا، وَقُتِلُوا حَتَّى قَلُّوا.

التزهيد في الدنيا

فَلْتَكُنِ الدُّنْيَا أَصْغَرَ في أَعْيُنِكُمْ مِنْ حُثَالَةِ (29) الْقَرَظِ (30) ، وَقُرَاضَةِ الْجَلَمِ (31) ، وَاتَّعِظُوا بِمَنْ كَانَ قَبْلَكُمْ قَبْلَ أَنْ يَتَّعِظَ بِكُمْ مَنْ بَعْدَكُمْ; وَارْفُضُوهَا ذَمِيمَةً، فَإِنَّهَا قَدْ رَفَضَتْ مَنْ كَانَ أَشْغَفَ بِهَا مِنْكُمْ (32) .

قال السيد الشريف _ رضي اللّه عنه _:أقول: وهذه الخطبة ربما نسبها من لا علم له بها إلى معاوية، وهي من كلام أميرالمؤمنين عليه السلام الذي لا يشك فيه، وأين الذهب من الرّغام (33) !والعذب من الاجاج! وقد دلّ على ذلك الدليل الخِرِّيِت (34) ونقده الناقد البصير عمروبن بحر الجاحظ; فإنه ذكر هذه الخطبة في كتابه «البيان والتبيين» وذكر من نسبها إلى معاوية، ثم تكلم من بعدها بكلام في معناها، جملته أنه قال: وهذا الكلام بكلام علي عليه السلام أشبه، وبمذهبه في تصنيف الناس وفي الإخبار عماهم عليه من القهر والإذلال ومن التقية والخوف أليق. قال: ومتى وجدنا معاوية في حال من الأحوال يسلك في كلامه مسلك الزهاد، ومذاهب العُبّاد!