Alternative sources for this sermon

(see Bibliography for details of these texts)

(1) Sibt ibn al-Jawzi, Tadhkirah, bab 6, 137; (2) al-Tabarsi, al-'Ihtijaj, I, 127; (3) al-Bayhaqi, al-Mahasin, II, 139, see `Arshi.

Delivered when the Holy Prophet died and `Abbas ibn `Abd al-Muttalib and Abu Sufyan ibn Harb offered to pay allegiance to Amir al-mu'minin for the Caliphate

O' People! [1]

Steer clear through the waves of mischief by boats of deliverance, turn away from the path of dissension and put off the crowns of pride. Prosperous is one who rises with wings (i.e. when he has power) or else he remains peaceful and others enjoy ease. It (i.e. the aspiration for Caliphate) is like turbid water or like a morsel that would suffocate the person who swallows it. One who plucks fruits before ripening is like one who cultivated in another's field.

If I speak out they would call me greedy towards power but if I keep quiet they would say I was afraid of death. It is a pity that after all the ups and downs (I have been through). By Allah the son of Abu Talib [2] is more familiar with death than an infant with the breast of its mother. I have hidden knowledge, if I disclose it you will start trembling like ropes in deep wells.

Footnotes by translator:

[1].When the Holy Prophet died Abu Sufyan was not in Medina. He was coming back when on his way he got the news of this tragedy. At once he enquired who had become the leader and Chief. He was told that people had paid allegiance to Abu Bakr. On hearing this the acknowledged mischief-monger of Arabia went into deep thought and eventually went to `Abbas ibn `Abd al-Muttalib with a proposal. He said to him, "Look, these people have by contrivance made over the Caliphate to the Taym and deprived Banu Hashim of it for good, and after himself this man would place over our heads a haughty man of Banu `Adi. Let us go to `Ali ibn `Abi Talib and ask him to get out of his house and take to arms to secure his right." So taking `Abbas with him he came to `Ali and said: "Let me your hand; I pay allegiance to you and if anyone rises in opposition I would fill the streets of Medina with men of cavalry and infantry." This was the most delicate moment for Amir al-mu'minin. He regarded himself as the true head and successor of the Prophet while a man with the backing of his tribe and party like Abu Sufyan was ready to support him. Just a signal was enough to ignite the flames of war. But Amir al-mu'minin's foresight and right judgement saved the Muslims from civil war as his piercing eyes perceived that this man wanted to start civil war by rousing the passions of tribal partisanship and distinction of birth, so that Islam should be struck with a convulsion that would shake it to its roots. Amir al-mu'minin therefore rejected his counsel and admonished him severely and spoke forth the words, whereby he has stopped people from mischief mongering, and undue conceit, and declared his stand to be that for him there were only two courses - either to take up arms or to sit quietly at home. If he rose for war there was no supporter so that he could suppress these rising insurgencies. The only course left was quietly to wait for the opportunity till circumstances were favourable.

Amir al-mu'minin's quietness at this stage was indicative of his high policy and far-sightedness, because if in those circumstances Medina had become the centre of war its fire would have engulfed the whole of Arabia in its flames. The discord and scuffle that had already begun among muhajirun (those who came from Mecca) and ansar (the locals of Medina) would have increased to maximum, the wire-pullings of the hypocrites would have had full play, and Islam's ship would have been caught in such a whirlpool that its balancing would have been difficult; Amir al-mu'minin suffered trouble and tribulations but did not raise his hands. History is witness that during his life at Mecca the Prophet suffered all sorts of troubles but he was not prepared to clash or struggle by abandoning patience and endurance, because he realised that if war took place at that stage the way for Islam's growth and fruition would be closed. Of course, when he had collected supporters and helpers enough to suppress the flood of unbelief and curb the disturbances, he rose to face the enemy. Similarly, Amir al-mu'minin, treating the life of the Prophet as a torch for his guidance refrained from exhibiting the power of his arm because he was realising that rising against the enemy without helpers and supporters would become a source of revolt and defeat instead of success and victory. Therefore, on this occasion Amir al-mu'minin has likened the desire for Caliphate to turbid water or a morsel suffocating the throat. Thus, even where people had forcibly snatched this morsel and wanted to swallow it by forcible thrusting, it got stuck up in their throat. They could neither swallow it nor vomit it out. That is, they could neither manage it as is apparent from the blunders they committed in connection with Islamic injunctions, nor were they ready to cast off the knot from their neck.

He reiterated the same ideas in different words thus: "If had I attempted to pluck the unripe fruit of Caliphate then by this the orchard would have been desolated and I too would have achieved nothing, like these people who cultivate on other's land but can neither guard it, nor water it at proper time, nor reap any crop from it. The position of these people is that if I ask them to vacate it so that the owner should cultivate it himself and protect it, they say how greedy I am, while if I keep quiet they think I am afraid of death. They should tell me on what occasion did I ever feel afraid, or flew from battle-field for life, whereas every small or big encounter is proof of my bravery and a witness to my daring and courage. He who plays with swords and strikes against hillocks is not afraid of death. I am so familiar with death that even an infant is not so familiar with the breast of its mother. Hark! The reason for my silence is the knowledge that the Prophet has put in my bosom. If I divulge it you would get perplexed and bewildered. Let some days pass and you would know the reason of my inaction, and perceive with your own eyes what sorts of people would appear on this scene under the name of Islam, and what destruction they would bring about. My silence is because this would happen, otherwise it is not silence without reason."

A Persian hemistch says:

"Silence has meaning which cannot be couched in words."

[2].About death Amir al-mu'minin says that it is so dear to him that even an infant does not so love to leap towards the source of its nourishment while in its mother's lap. An infant's attachment with the breast of its mother is under the effect of a natural impulse but the dictates of natural impulses change with the advance of age. When the limited period of infancy ends and the infant's temperament changes, he does not like even to look at what was so familiar to him but rather turns his face from it in disgust. But the love of prophets and saints for union with Allah is mental and spiritual, and mental and spiritual feelings do not change, nor does weakness or decay occur in them. Since death is the means and first rung towards this goal their love for death increases to such an extent that its rigours become the cause of pleasure for them and its bitterness proves to be the source of delight for their taste. Their love for it is the same as that of the thirsty for the well or that of a lost passenger for his goal. Thus when Amir al-mu'minin was wounded by `Abd ar-Rahman ibn Muljam's fatal attack, he said, " I was but like the walker who has reached (the goal) or like the seeker who has found (his object) and whatever is with Allah is good for the pious." The Prophet also said that there is no pleasure for a believer other than union with Allah.

*****

his staunch conviction in Belief

SERMON 4

Amir al-mu'minin's far-sightedness and his staunch conviction in Belief

Through us you got guidance in the darkness and secured high position, and through us you got out of the gloomy night. The ears which do not listen to the cries may become deaf. How can one who remained deaf to the loud cries (of the Qur'an and the Prophet) listen to (my) feeble voice. The heart that has ever palpitated (with fear of Allah) may get peace.

I always apprehended from you consequences of treachery and I had seen you through in the garb of the deceitful. The curtain of religion had kept me hidden from you but the truth of my intentions disclosed you to me. I stood for you on the path of truth among misleading tracks where you met each other but there was no leader and you dug but got no water.

Today I am making these dumb things speak to you (i.e. my suggestive ideas and deep musings etc.) which are full of descriptive power. The opinion of the person who abandons me may get astray. I have never doubted in the truth since it has been shown to me. Musa (Moses) ⁽¹⁾ did not entertain fear for his own self. Rather he apprehended mastery of the ignorant and away of deviation. Today we stand on the cross-roads of truth and untruth. The one who is sure of getting water feels no thirst.

---

⁽¹⁾. The reference is to that even of Moses when sorcerers were sent for to confront him and they showed their sorcery by throwing ropes and sticks on the ground and Moses felt afraid. Thus, the Qur'an records:

. . . it seemed to him (Moses), by their sorcery as if they were running.Then Moses felt in himself a fear. We said: Fear not! Verily thou art the uppermost. (20:66-68)

Amir al-mu'minin says that the ground for Moses fear was not that since he saw ropes and sticks moving he might have entertained fear for his life but the cause of his fear was lest people be impressed with this sorcery and get astray, and untruth might prevail on account of this craft. That is why Moses was not consoled by saying that his life was safe but by saying that he would prove superior, and his claim would be upheld. Since his fear was for the defeat of the truth and victory of the untruth, not for his own life, the consideration was given to him for the victory of truth and not for the protection of his life. Amir al-mu'minin also means that he too had the same fear viz. that the people should not be caught in the trap of these (Talhah, az-Zubayr, etc.) and fail into misguidance by getting astray from the true faith. Otherwise, he himself never feared for his own life.

ash-Shiqshiqiyyah

SERMON 3

Known as the Sermon of ash-Shiqshiqiyyah⁽¹⁾

Beware! By Allah the son of Abu Quhafah (Abu Bakr)⁽²⁾ dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.

Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.

(Then he quoted al-A`sha's verse).

My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother Hayyan.⁽³⁾

It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.

Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group⁽⁴⁾ and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth⁽⁵⁾ like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.

At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:

That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur'an, 28:83)

Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.

(It is said that when Amir al-mu'minin reached here in his sermon a man of Iraq stood up and handed him over a writing. Amir al-mu'minin began looking at it, when Ibn `Abbas said, "O' Amir al-mu'minin, I wish you resumed your Sermon from where you broke it." Thereupon he replied, "O' Ibn `Abbas it was like the foam of a Camel which gushed out but subsided." Ibn `Abbas says that he never grieved over any utterance as he did over this one because Amir al-mu'minin could not finish it as he wished to.)

ash-Sharif ar-Radi says: The words in this sermon "like the rider of a camel" mean to convey that when a camel rider is stiff in drawing up the rein then in this scuffle the nostril gets bruised, but if he lets it loose in spite of the camel's unruliness, it would throw him somewhere and would get out of control. "ashnaq an-naqah" is used when the rider holds up the rein and raises the camel's head upwards. In the same sense the word "shanaqa an-naqah" is used. Ibn as-Sikkit has mentioned this in Islah al-mantiq. Amir al-mu'minin has said "ashnaqa laha" instead of "ashnaqaha", this is because he has used this word in harmony with "aslasa laha" and harmony could be retained only by using both in the same form. Thus, Amir al-mu'minin has used "ashnaqa laha" as though in place of "in rafa`a laha ra'saha", that is, "if he stops it by holding up the reins."

---

⁽¹⁾. This sermon is known as the sermon of ash-Shiqshiqiyyah, and is counted among the most famous sermons of Amir al-mu'minin. It was delivered at ar-Rahbah. Although some people have denied it to be Amir al-mu'minin's utterance and by attributing it to as-Sayyid ar-Radi (or ash-Sharif ar-Radi) have laid blame on his acknowledged integrity, yet truth-loving scholars have denied its veracity. Nor can there be any ground for this denial because `Ali's (p.b.u.h.) difference of view in the matter of Caliphate is not a secret matter, so that such hints should be regarded as something alien. And the events which have been alluded to in this sermon are preserved in the annals of history which testifies them word by word and sentence by sentence. If the same events which are related by history are recounted by Amir al-mu'minin then what is the ground for denying them? If the memory of discouraging circumstances faced by him soon after the death of the Prophet appeared unpalatable to him it should not be surprising. No doubt this sermon hits at the prestige of certain personalities and gives a set back to the faith and belief in them but this cannot be sustained by denying the sermon to be Amir al-mu'minin's utterance, unless the true events are analysed and truth unveiled; otherwise just denying it to be Amir al-mu'minin's utterance because it contains disparagement of certain individuals carries no weight, when similar criticism has been related by other historians as well. Thus (Abu `Uthman) `Amr ibn Bahr al-Jahiz has recorded the following words of a sermon of Amir al-mu'minin and they are not less weighty than the criticism in the "Sermon of ash-Shiqshiqiyyah."

Those two passed away and the third one rose like the crow whose courage is confined to the belly. It would have been better if both his wings had been cut and his head severed.

Consequently, the idea that it is the production of as-Sayyid ar-Radi is far from truth and a result of partisanship and partiality. Or else if it is the result of some research it should be brought out. Otherwise, remaining in such wishful illusion does not alter the truth, nor can the force of decisive arguments be curbed down by mere disagreement and displeasure. Now we set forth the evidence of those scholars and traditionists who have clearly held it to be Amir al-mu'minin's production, so that its historical importance should become known. Among these scholars some are those before as-Sayyid ar-Radi's period, some are his contemporaries and some are those who came after him but they all related it through their own chain of authority. 1) Ibn Abi'l-Hadid al-Mu`tazili writes that his master Abu'l-Khayr Musaddiq ibn Shabib al-Wasiti (d. 605 A.H.) stated that he heard this sermon from ash-Shaykh Abu Muhammad `Abdullah ibn Ahmad al-Baghdadi (d. 567 A.H.) known as Ibn al-Khashshab and when he reached where Ibn `Abbas expressed sorrow for this sermon having remained incomplete Ibn al-Khashshab said to him that if he had heard the expression of sorrow from Ibn `Abbas he would have certainly asked him if there had remained with his cousin any further unsatisfied desire because excepting the Prophet he had already spared neither the predecessors nor followers and had uttered all that he wished to utter. Why should therefore be any sorrow that he could not say what he wished? Musaddiq says that Ibn al-Khashshab was a man of jolly heart and decent taste. I inquired from him whether he also regarded the sermon to be a fabrication when he replied "By Allah, I believe it to be Amir al-mu'minin's word as I believe you to be Musaddiq ibn Shabib." I said that some people regard it to be as-Sayyid ar-Radi's production when he replied: "How can ar-Radi have such guts or such style of writing. I have seen as-Sayyid ar-Radi's writings and know his style of composition. Nowhere does his writing match with this one and I have already seen it in books written two hundred years before the birth of as-Sayyid ar-Radi, and I have seen it in familiar writings about which I know by which scholars or men of letters they were compiled. At that time not only ar-Radi but even his father Abu Ahmad an-Naqib has not been born." 2) Thereafter Ibn Abi'l-Hadid writes that he saw this sermon in the compilations of his master Abu'l-Qasim (`Abdullah ibn Ahmad) al-Balkhi (d. 317 A.H.). He was the Imam of the Mu'tazilites in the reign of al-Muqtadir Billah while al-Muqtadir's period was far earlier than the birth of as-Sayyid ar-Radi. 3) He further writes that he saw this sermon in Abu Ja`far (Muhammad ibn `Abd ar-Rahman), Ibn Qibah's book al-Insaf. He was the pupil of Abu'l-Qasim al-Balkhi and a theologian of Imamiyyah (Shi`ite) sect. (Sharh of Ibn Abi'l-Hadid, vol.1, pp.205-206) 4) Ibn Maytham al-Bahrani (d. 679 A.H.) writes in his commentary that he had seen one such copy of this sermon which bore writing of al-Muqtadir Billah's minister Abu'l-Hasan `Ali ibn Muhammad ibn al-Furat (d. 312 A.H.). (Sharh al-balaghah, vol.1., pp.252-253) 5) al-`Allamah Muhammad Baqir al-Majlisi has related the following chain of authority about this Sermon from ash-Shaykh Qutbu'd-Din ar-Rawandi's compilation Minhaj al-bara`ah fi Sharh Nahj al-balaghah:

ash-Shaykh Abu Nasr al-Hasan ibn Muhammad ibn Ibrahim informed me from al-Hajib Abu'l-Wafa' Muhammad ibn Badi`, al-Husayn ibn Ahmad ibn Badi` and al-Husayn ibn Ahmad ibn `Abd ar-Rahman and they from al-Hafiz Abu Bakr (Ahmad ibn Musa) ibn Marduwayh al-Isbahani (d. 416 A.H.) and he from al-Hafiz Abu'l-Qasim Sulayman ibn Ahmad at-Tabarani (d. 360 A.H.) and he from Ahmad ibn `Ali al-Abbar and he from Is'haq ibn Sa`id Abu Salamah ad-Dimashqi and he from Khulayd ibn Da`laj and he from `Ata' ibn Abi Rabah and he from Ibn `Abbas. (Bihar al-anwar, 1st ed. vol.8, pp.160-161)

6) In the context al-`Allamah al-Majlisi has written that this sermon is also contained in the compilations of Abu `Ali (Muhammad ibn `Abd al-Wahhab) al-Jubba 'i (d. 303 A.H.) . 7) In connection with this very authenticity al-`Allamah al-Majlisi writes:

al-Qadi `Abd al-Jabbar ibn Ahmad al-Asad'abadi (d. 415A.H.) who was a strict Mu`tazilite explains some expressions of this sermon in his book al-Mughni and tries to prove that it does not strike against any preceding caliph but does not deny it to be Amir al-mu'minin's composition. (ibid., p.161)

8) Abu Ja`far Muhammad ibn `Ali, Ibn Babawayh (d. 381 A.H.) writes:

Muhammad ibn Ibrahim ibn Is'haq at-Talaqani told us that `Abd al-`Aziz ibn Yahya al-Jaludi (d. 332 A.H.) told him that Abu `Abdillah Ahmad ibn `Ammar ibn Khalid told him that Yahya ibn `Abd al-Hamid al- Himmani (d. 228 A.H.) told him that `Isa ibn Rashid related this sermon from `Ali ibn Hudhayfah and he from `Ikrimah and he from Ibn `Abbas. (`Ilal ash-shara'i`,vol.1, chap. 122, p.144; Ma`ani al-akhbar, chap.22, pp.360-361)

9) Then Ibn Babawayh records the following chain of authorities :-

Muhammad ibn `Ali Majilawayh related this sermon to us and he took it from his uncle Muhammad ibn Abi'l-Qasim and he from Ahmad ibn Abi `Abdillah (Muhammad ibn Khalid) al-Barqi and he from his father and he from (Muhammad) Ibn Abi `Umayr and he from Aban ibn `Uthman and he from Aban ibn Taghlib and he from `Ikrimah and he from Ibn `Abbas. (`Ilal ash-shara'i`, vol.1, chap.122, p.l46; Ma`ani al-akhbar, chap.22, p.361)

10) Abu Ahmad al-Hasan ibn `Abdillah ibn Sa`id al-`Askari (d.382 A.H.) who counts among great scholars of the Sunnis has written commentary and explanation of this sermon that has been recorded by Ibn Babawayh in `Ilal ash-shara'i` and Ma`ani al-akhbar. 11) as-Sayyid Ni`matullah al-Jaza'iri writes:

The author of Kitab al-gharat Abu Is'haq, Ibrahim ibn Muhammad ath-Thaqafi al-Kufi (d. 283 A.H.) has related this sermon through his own chain of authorities. The date of completion of writing this book is Tuesday the 13th Shawwal 255 A.H. and in the same year, Murtada al-Musawi was born. He was older in age than his brother as-Sayyid ar-Radi. (Anwar an-Nu`maniyyah, p.37)

12) as-Sayyid Radi ad-Din Abu'l-Qasim `Ali ibn Musa, Ibn Tawus al-Husayni al-Hulli (d. 664 A.H.) has related this sermon from Kitab al-gharat with the following chain of authorities:-

This sermon was related to us by Muhammad ibn Yusuf who related it from al-Hasan ibn `Ali ibn `Abd al-Karim az-Za`farani and he from Muhammad ibn Zakariyyah al-Ghallabi and he from Ya`qub ibn Ja`far ibn Sulayman and he from his father and he from his grand-father and he from Ibn `Abbas. (Translation of at-Tara'if, p.202)

13) Shaykh at-Ta'ifah, Muhammad ibn al- Hasan at-Tusi (d. 460 A.H.) writes:

(Abu'l-Fath Hilal ibn Muhammad ibn Ja`far) al-Haffar related this sermon to us. He related it from Abu'l-Qasim (Isma`il ibn `Ali ibn `Ali) ad-Di`bili and he from his father and he from his brother Di`bil (ibn `Ali al-Kuza`i) and he from Muhammad ibn Salamah ash-Shami and he from Zurarah ibn A`yan and he from Abu Ja`far Muhammad ibn `Ali and he from Ibn `Abbas. (al-Amali, p.237)

14) ash-Shaykh al-Mufid (Muhammad ibn Muhammad ibn an-Nu`man, d. 413 A.H.) who was the teacher of as-Sayyid ar-Radi writes about the chain of authorities of this sermon:

A number of relaters of traditions have related this sermon from Ibn `Abbas through numerous chains. (al-Irshad, p.135)

15) `Alam al-Huda (emblem of guidance) as-Sayyid al-Murtada who was the elder brother of as-Sayyid ar-Radi has recorded it on pp. 203,204 of his book ash-Shafi. 16) Abu Mansur at-Tabarsi writes:

A number of relaters have given an account of this sermon from Ibn `Abbas through various chains. Ibn `Abbas said that he was in the audience of Amir al-mu'minin at ar-Rahbah (a place in Kufah) when conversation turned to Caliphate and those who had preceded him as Caliphs, when Amir al-mu'minin breathed a sigh and delivered this sermon. (al-Ihtijaj, p. 101)

17) Abu'l-Muzaffar Yusuf ibn `Abdillah and Sibt ibn al-Jawzi al-Hanafi (d. 654 A.H.) writes:

Our ash-Shaykh Abu'l-Qasim an-Nafis al-Anbari related this sermon to us through his chain of authorities that ends with Ibn `Abbas, who said that after allegiance had been paid to Amir al-mu'minin as Caliph he was sitting on the pulpit when a man from the audience enquired why he had remained quiet till then whereupon Amir al-mu'minin delivered this sermon extempore. (Tadhkarat khawass al-ummah, p.73)

18) al-Qadi Ahmad ibn Muhammad, ash-Shihab al-Khafaji (d. 1069 A.H.) writes with regard to its authenticity:

It is stated in the utterances of Amir al-mu'minin `Ali (Allah may be pleased with him) that "It is strange during life time he (Abu Bakr) wanted to give up the Caliphate but he strengthened its foundation for the other one after his death." (Sharh durrat al-ghawwas, p.17)

19) ash-Shaykh `Ala ad-Dawlah as-Simnani writes:

Amir al-mu'minin Sayyid al-`Arifin `Ali (p.b.u.h.) has stated in one of his brilliant Sermons "this is the Shiqshiqah that burst forth." (al-`Urwah li ahl al-khalwah wa'l-jalwah, p3, manuscript in Nasiriah Library, Lucknow, India)

20) Abu'l-Fadl Ahmad ibn Muhammad al-Maydani (d. 518 A.H.) has written in connection with the word Shiqshiqah:

One sermon of Amir al-mu'minin `Ali is known as Khutbah ash-Shiqshiqiyyah (the sermon of the Camel's Foam). (Majma` al-amthal, vol.1, p.369)

21) In fifteen places in an-Nihayah while explaining the words of this sermon Abu's-Sa`adat Mubarak ibn Muhammad, Ibn al-Athir al-Jazari (d. 606 A.H.) has acknowledged it to be Amir al-mu'minin's utterance. 22) Shaykh Muhammad Tahir Patni while explaining the same words in Majma` bihar al-anwar testifies this sermon to be Amir al-mu'minin's by saying, "`Ali says so." 23) Abu'l-Fadl ibn Manzur (d. 711 A.H.) has acknowledged it as Amir al-mu'minin's utterance in Lisan al-`Arab, vol.12, p.54 by saying, "In the sayings of `Ali in his sermon 'It is the camel's foam that burst forth then subsided.'" 24) Majdu'd-Din al-Firuz'abadi (d. 816/817 A.H.) has recorded under the word "Shiqshiqah" in his lexicon (al-Qamus, vol.3, p.251):

Khutbah ash-Shiqshiqiyyah is by `Ali so named because when Ibn `Abbas asked him to resume it where he had left it, he said "O' Ibn `Abbas! it was the foam of a camel that burst forth then subsided."

25) The compiler of Muntaha al-adab writes:

Khutbah ash-Shiqshiqiyyah of `Ali is attributed to `Ali (Allah may honour his face).

26) ash-Shaykh Muhammad `Abduh, Mufti of Egypt, recognising it as Amir al-mu'minin's utterance, has written its explanations. 27) Muhammad Muhyi'd-Din `Abd al-Hamid, Professor in the Faculty of Arabic Language, al-Azhar University has written annotations on Nahj al-balaghah adding a foreword in the beginning wherein he recognises all such sermons which contain disparaging remarks to be the utterances of Amir al-mu'minin. In the face of these evidences and undeniable proofs is there any scope to hold that it is not Amir al-mu'minin's production and that as-Sayyid ar-Radi prepared it himself? ⁽²⁾. Amir al-mu'minin has referred to Abu Bakr's accession to the Caliphate metaphorically as having dressed himself with it. This was a common metaphor. Thus, when `Uthman was called to give up the Caliphate he replied, "I shall not put off this shirt which Allah has put on me." No doubt Amir al-mu'minin has not attributed this dressing of Caliphate to Allah but to Abu Bakr himself because according to unanimous opinion his Caliphate was not from Allah but his own affair. That is why Amir al-mu'minin said that Abu Bakr dressed himself with the Caliphate. He knew that this dress had been stitched for his own body and his position with relation to the Caliphate was that of the axis in the hand-mill which cannot retain its central position without it nor be of any use. Similarly, he held "I was the central pivot of the Caliphate, were I not there, its entire system would have gone astray from the pivot. It was I who acted as a guard for its organisation and order and guided it through all difficulties. Currents of learning flowed from my bosom and watered it on all sides. My position was high beyond imagination but lust of world seekers for government became a tumbling stone for me and I had to confine myself to seclusion. Blinding darkness prevailed all round and there was intense gloom everywhere. The young grew old and the old departed for the graves but this patience-breaking period would not end. I kept watching with my eyes the plundering of my own inheritance and saw the passing of Caliphate from one hand to the other but remained patient as I could not stop their high-handedness for lack of means."
NEED FOR THE PROPHET'S CALIPH AND THE MODE OF HIS APPOINTMENT. After the Prophet of Islam the presence of such a personality was inevitable who could stop the community from disintegration and guard the religious law against change, alteration and interference by those who wanted to twist it to suit their own desires. If this very need is denied then there is no sense in attaching so much importance to the succession of the Prophet that the assemblage in Saqifah of Banu Sa`idah should have been considered more important than the burial of the Prophet. If the need is recognised, the question is whether or not the Prophet too realised it. If it is held he could not attend to it and appreciate its need or absence of need it would be the biggest proof for regarding the Prophet's mind to be blank for thinking of means to stop the evils of innovations and apostasy in spite of having given warnings about them. If it is said that he did realise it but had to live it unresolved on account of some advantage then instead of keeping it hidden the advantage should be clearly indicated otherwise silence without purpose would constitute delinquency in the discharge of the obligations of Prophethood. If there was some impediment, it should be disclosed otherwise we should agree that just as the Prophet did not leave any item of religion incomplete he did not leave this matter either and did propose such a course of action for it, that if it was acted upon religion would have remained safe against the interference of others. The question now is what was that course of action. If it is taken to be the consensus of opinion of the community then it cannot truly take place as in such consensus acquiescence of every individual is necessary; but taking into account the difference in human temperaments it seems impossible that they would agree on any single point. Nor is there any example where on such matters there has been no single voice of dissent. How then can such a fundamental need be made dependent on the occurrence of such an impossible event - need on which converges the future of Islam and the good of the Muslims. Therefore, the mind is not prepared to accept this criterion. Nor is tradition in harmony with it, as al-Qadi `Adud ad-Dinal-'Iji has written in Sharh al-mawaqif:

You should know that Caliphate cannot depend upon unanimity of election because no logical or traditional argument can be advanced for it.

In fact when the advocates of unanimous election found that unanimity of all votes is difficult they adopted the agreement of the majority as a substitute for unanimity, ignoring the difference of the minority. In such a case also it often happens that the force of fair and foul or correct and incorrect ways turns the flow of the majority opinion in the direction where there is neither individual distinction nor personal merit as a result of which competent persons remain hidden while incompetent individuals stand forward. When capabilities remain so curbed and personal ends stand in the way as hurdles, how can there be expectation for the election of correct person. Even if it is assumed that all voters have an independent unbiased view, that none of them has his own objective and that none has any other consideration, it is not necessary that every verdict of the majority should be correct, and that it cannot go astray. Experience shows that after experiment the majority has held its own verdict to be wrong. If every verdict of the majority is correct then its first verdict should be wrong because the verdict which holds it wrong is also that of the majority. In this circumstances if the election of the Caliph goes wrong who would be responsible for the mistake, and who should face the blame for the ruination of the Islamic polity. Similarly on whom would be the liability for the bloodshed and slaughter following the turmoil and activity of the elections. When it has been seen that even those who sat in the audience of the Holy Prophet could not be free of mutual quarrel and strife how can others avoid it. If with a view to avoid mischief it is left to the people of authority to choose anyone they like then here too the same friction and conflict would prevail because here again convergence of human temperaments on one point is not necessary nor can they be assumed to rise above personal ends. In fact here the chances of conflict and collision would be stronger because if not all at least most of them would themselves be candidates for that position and would not spare any effort to defeat their opponent, creating impediments in his way as best as possible. Its inevitable consequence would be mutual struggle and mischief-mongering. Thus, it would not be possible to ward off the mischief for which this device was adopted, and instead of finding a proper individual the community would just become an instrument for the achievement of personal benefits of the others. Again, what would be the criterion for these people in authority? The same as has usually been, namely whoever collects a few supporters and is able to create commotion in any meeting by use of forceful words would count among the people of authority. Or would capabilities also be judged? If the mode of judging the capabilities is again this very common vote then the same complications and conflicts would arise here too, to avoid which this way was adopted. If there is some other standard, then instead of judging the capabilities of the voters by it why not judge the person who is considered suitable for the position in view. Further, how many persons in authority would be enough to give a verdict? Apparently a verdict once accepted would be precedent for good and the number that would give this verdict would become the criterion for future. al-Qadi `Adud ad-Din al-'Iji writes:

Rather the nomination of one or two individuals by the people in authority is enough because we know that the companions who were strict in religion deemed it enough as the nomination of Abu Bakr by `Umar and of `Uthman by `Abd ar-Rahman. (Sharh al-mawaqif, p.351 )

This is the account of the "unanimous election" in the Hall of Bani Sa`idah and the activity of the consultative assembly: that is, one man's action has been given the name of unanimous election and one individual's deed given the name of consultative assembly. Abu Bakr had well understood this reality that election means the vote of a person or two only which is to be attributed to common simple people. That is why he ignored the requirements of unanimous election, majority vote or method of choosing through electoral assembly and appointed `Umar by nomination. `A'ishah also considered that leaving the question of caliphate to the vote of a few particular individuals meant inviting mischief and trouble. She sent a word to `Umar on his death saying:

Do not leave the Islamic community without a chief. Nominate a Caliph for it and leave it not without an authority as otherwise I apprehend mischief and trouble.

When the election by those in authority proved futile it was given up and only "might is right" became the criteria-namely whoever subdues others and binds them under his sway and control is accepted as the Caliph of the Prophet and his true successor. These are those self-adopted principles in the face of which all the Prophet's sayings uttered in the "Feast of the Relatives," on the night of hijrah, at the battle of Tabuk, on the occasion of conveying the Qur'anic chapter "al-Bara'ah" (at-Tawbah, chap.9) and at Ghadir (the spring of) Khumm. The strange thing is that when each of the first three caliphates is based on one individual's choice how can this very right to choose be denied to the Prophet himself, particularly when this was the only way to end all the dissension, namely that the Prophet should have himself settled it and saved the community from future disturbances and spared it from leaving this decision in the hands of people who were themselves involved in personal aims and objects. This is the correct procedure which stands to reason and which has also the support of the Prophet's definite sayings. ⁽³⁾. Hayyan ibn as-Samin al-Hanafi of Yamamah was the chief of the tribe Banu Hanifah and the master of fort and army. Jabir is the name of his younger brother while al-A`sha whose real name was Maymun ibn Qays ibn Jandal enjoyed the position of being his bosom friend and led a decent happy life through his bounty. In this verse he has compared his current life with the previous one that is the days when he roamed about in search of livelihood and those when he led a happy life in Hayyan's company. Generally Amir al-mu'minin's quoting of this verse has been taken to compare this troubled period with the peaceful days passed under the care and protection of the Prophet when he was free from all sorts of troubles and enjoyed mental peace. But taking into account the occasion for making this comparison and the subject matter of the verse it would not be far fetched if it is taken to indicate the difference between the unimportant position of those in power during the Prophet's life time and the authority and power enjoyed by them after him, that is, at one time in the days of the Prophet no heed was paid to them because of `Ali's personality but now the time had so changed that the same people were masters of the affairs of the Muslim world. ⁽⁴⁾. When `Umar was wounded by Abu Lu'lu'ah and he saw that it was difficult for him to survive because of the deep wound, he formed a consultative committee and nominated for it `Ali ibn Abi Talib, `Uthman ibn `Affan, `Abd ar-Rahman ibn `Awf, az-Zubayr ibn al-`Awwam, Sa`d ibn Abi Waqqas, and Talhah ibn `Ubaydillah and bound them that after three days of his death they should select one of themselves as the Caliph while for those three days Suhayb should act as Caliph. On receipt of these instructions some members of the committee requested him to indicate what ideas he had about each of them to enable them to proceed further in their light. `Umar therefore disclosed his own view about each individual. He said that Sa`d was harsh-tempered and hot headed; `Abd ar-Rahman was the Pharaoh of the community; az-Zubayr was, if pleased, a true believer but if displeased an unbeliever; Talhah was the embodiment of pride and haughtiness, if he was made caliph he would put the ring of the caliphate on his wife's finger while `Uthman did not see beyond his kinsmen. As regards `Ali he is enamoured of the Caliphate although I know that he alone can run it on right lines. Nevertheless, despite this admission, he thought it necessary to constitute the consultative Committee and in selecting its members and laying down the working procedure he made sure that the Caliphate would take the direction in which he wished to turn it. Thus, a man of ordinary prudence can draw the conclusion that all the factors for `Uthman's success were present therein. If we look at its members we see that one of them namely `Abd ar-Rahman ibn `Awf is the husband of `Uthman's sister, next Sa`d ibn Abi Waqqas besides bearing malice towards `Ali is a relation and kinsman of `Abd ar-Rahman. Neither of them can be taken to go against `Uthman. The third Talhah ibn `Ubaydillah about whom Prof. Muhammad `Abduh writes in his annotation on Nahj al-balaghah:

Talhah was inclined towards `Uthman and the reason for it was no less than that he was against `Ali, because he himself was at at-Taymi and Abu Bakr's accession to the Caliphate had created bad blood between Bani Taym and Banu Hashim.

As regards az-Zubayr, even if he had voted for `Ali, what could his single vote achieve. According to at-Tabari's statement Talhah was not present in Medina at that time but his absence did not stand in the way of `Uthman's success. Rather even if he were present, as he did actually reach at the meeting (of the Committee), and he is taken to be `Ali's supporter, still there could be no doubt in `Uthman's success because `Umar's sagacious mind had set the working procedure that:

If two agree about one and the other two about another then `Abdullah ibn `Umar should act as the arbitrator. The group whom he orders should choose the Caliph from among themselves. If they do not accept `Abdullah ibn `Umar's verdict, support should be given to the group which includes `Abd ar-Rahman ibn `Awf, but if the others do not agree they should be beheaded for opposing this verdict. (at-Tabari, vol.1, pp.2779-2780; Ibn al-Athir, vol.3, p.67).

Here disagreement with the verdict of `Abdullah ibn `Umar has no meaning since he was directed to support the group which included `Abd ar-Rahman ibn `Awf. He had ordered his son `Abdullah and Suhayb that:

If the people differ, you should side with the majority, but if three of them are on one side and the other three on the other, you should side with the group including `Abd ar-Rahman ibn `Awf. (at-Tabari, vol.1, pp.2725,2780; Ibn al-Athir, vol.3, pp.51,67).

In this instruction the agreement with the majority also means support of `Abd ar-Rahman because the majority could not be on any other side since fifty blood-thirsty swords had been put on the heads of the opposition group with orders to fall on their heads on `Abd ar-Rahman's behest. Amir al-mu'minin's eye had fore-read it at that very moment that the Caliphate was going to `Uthman as appears from his following words which he spoke to al-`Abbas ibn `Abd al-Muttalib:

"The Caliphate has been turned away from us." al-`Abbas asked how could he know it. Then he replied, "`Uthman has also been coupled with me and it has been laid down that the majority should be supported; but if two agree on one and two on the other, then support should be given to the group which includes `Abd ar-Rahman ibn `Awf. Now Sa`d will support his cousin `Abd ar-Rahman who is of course the husband of `Uthman's sister." (ibid )

However, after `Umar's death this meeting took place in the room of `A'ishah and on its door stood Abu Talhah al-Ansari with fifty men having drawn swords in their hands. Talhah started the proceedings and inviting all others to be witness said that he gave his right of vote to `Uthman. This touched az-Zubayr's sense of honour as his mother Safiyyah daughter of `Abd al-Muttalib was the sister of Prophet's father. So he gave his right of vote to `Ali. Thereafter Sa`d ibn Abi Waqqas made his right of vote to `Abd ar-Rahman. This left three members of the consultative committee out of whom `Abd ar-Rahman said that he was willing to give up his own right of vote if `Ali (p.b.u.h.) and `Uthman gave him the right to choose one of them or one of these two should acquire this right by withdrawing. This was a trap in which `Ali had been entangled from all sides namely that either he should abandon his own right or else allow `Abd ar-Rahman to do as he wished. The first case was not possible for him; that is, to give up his own right and elect `Uthman or `Abd ar-Rahman. So, he clung to his right, while `Abd ar-Rahman separating himself from it assumed this power and said to Amir al-mu'minin, "I pay you allegiance on your following the Book of Allah, the sunnah of the Prophet and the conduct of the two Shaykhs, (Abu Bakr and `Umar). `Ali replied, "Rather on following the Book of Allah, the sunnah of the Prophet and my own findings." When he got the same reply even after repeating the question thrice he turned to `Uthman saying, "Do you accept these conditions." He had no reason to refuse and so he agreed to the conditions and allegiance was paid to him. When Amir al mu'minin saw his rights being thus trampled he said:

"This is not the first day when you behaved against us. I have only to keep good patience. Allah is the Helper against whatever you say. By Allah, you have not made `Uthman Caliph but in the hope that he would give back the Caliphate to you."

After recording the events of ash-Shura (consultative committee), Ibn Abi'l-Hadid has written that when allegiance had been paid to `Uthman, `Ali addressed `Uthman and `Abd ar-Rahman saying, "May Allah sow the seed of dissension among you," and so it happened that each turned a bitter enemy of the other and `Abd ar-Rahman did not ever after speak to `Uthman till death. Even on death bed he turned his face on seeing him. On seeing these events the question arises whether ash-Shura (consultative committee) means confining the matter to six persons, thereafter to three and finally to one only. Also whether the condition of following the conduct of the two Shaykhs for Caliphate was put by `Umar or it was just a hurdle put by `Abd ar-Rahman between `Ali (p.b.u.h.) and the Caliphate, although the first Caliph did not put forth this condition at the time of nominating the second Caliph, namely that he should follow the former's footsteps. What then was the occasion for this condition here? However, Amir al-mu'minin had agreed to participate in it in order to avoid mischief and to put an end to arguing so that others should be silenced and should not be able to claim that they would have voted in his favour and that he himself evaded the consultative committee and did not give them an opportunity of selecting him. <sup>(5)</sup>. About the reign of the third Caliph, Amir al-mu'minin says that soon on `Uthman's coming to power Banu Umayyah got ground and began plundering the Bayt al-mal (public fund), and just as cattle on seeing green grass after drought trample it away, they recklessly fell upon Allah's money and devoured it. At last this self-indulgence and nepotism brought him to the stage when people besieged his house, put him to sword and made him vomit all that he had swallowed. The maladministration that took place in this period was such that no Muslim can remain unmoved to see that Companions of high position were lying uncared for, they were stricken with poverty and surrounded by pennilessness while control over Bayt al-mal (public fund) was that of Banu Umayyah, government positions were occupied by their young and inexperienced persons, special Muslim properties were owned by them, meadows provided grazing but to their cattle, houses were built but by them, and orchards were but for them. If any compassionate person spoke about these excesses his ribs were broken, and if someone agitated this capitalism he was externed from the city. The uses to which zakat and charities which were meant for the poor and the wretched and the public fund which was the common property of the Muslims were put may be observed from the following few illustrations; 1) al-Hakam ibn Abi'l-`As who had been exiled from Medina by the Prophet was allowed back in the city not only against the Prophet's sunnah but also against the conduct of the first two Caliphs and he was paid three hundred thousand Dirhams from the public fund. (Ansab al-ashraf, vol.5, pp.27, 28, 125) 2) al-Walid ibn `Uqbah who has been named hypocrite in the Qur'an was paid one hundred thousand Dirhams from the Muslim's public fund. (al-`Iqd al-farid, vol.3, p.94) 3) The Caliph married his own daughter Umm Aban to Marwan ibn al-Hakam and paid him one hundred thousand Dirhams from the public fund. (Sharh of Ibn Abi'l-Hadid, vol.1, pp.198-199). 4) He married his daughter `A'ishah to Harith ibn al-Hakam and granted him one hundred thousand Dirhams from the public fund. (ibid.) 5) `Abdullah ibn Khalid was paid four hundred thousand Dirhams. (al-Ma`arif of Ibn Qutaybah, p.84) 6) Allowed the khums (one fifth religious duty) from Africa (amounting to five hundred thousand Dinars) to Marwan ibn al-Hakam. (ibid) 7) Fadak which was withheld from the angelic daughter of the Prophet on the ground of being general charity was given as a royal favour to Marwan ibn al-Hakam. (ibid.) 8) Mahzur a place in the commercial area of Medina which had been declared a public trust by the Prophet was gifted to Harith ibn al-Hakam. (ibid.) 9) In the meadows around Medina no camel except those of Banu Umayyah were allowed to graze. (Sharh of Ibn Abi'l-Hadid, vol.l, p.l99) 10) After his death (`Uthman's) one hundred and fifty thousand Dinars (gold coins) and one million Dirhams (silver coins) were found in his house. There was no limit to tax free lands; and the total value of the landed estate he owned in Wadi al-Qura and Hunayn was one hundred thousand Dinars. There were countless camels and horses. (Muruj adh-dhahab, vol.l, p.435) 11) The Caliph's relations ruled all the principal cities. Thus, at Kufah, al-Walid ibn `Uqbah was the governor but when in the state of intoxication of wine he led the morning prayer in four instead of two rak`ah and people agitated he was removed, but the Caliph put in his place a hypocrite like Sa`id ibn al-`As. In Egypt `Abdullah ibn Sa`d ibn Abi Sarh, in Syria Muawiyah ibn Abi Sufyan, and in Basrah, `Abdullah ibn `Amir were the governors appointed by him (ibid.)

Delivered on return from Siffin

SERMON 2

Delivered on return from Siffin
Arabia before proclamation of Prophethood

I praise Allah seeking completion of His Blessing, submitting to His Glory and expecting safety from committing His sins. I invoke His help being in need of His Sufficiency (of protection). He whom He guides does not get astray, He with whom He is hostile gets no protection. He whom He supports does not remain needy. Praise is most weighty of all that is weighed and the most valuable of all that is treasured.

I stand witness that there is no god but Allah the One. He has no like. My testimony has been tested in its frankness, and its essence is our belief. We shall cling to it for ever till we live and shall store it facing the tribulations that overtake us because it is the foundation stone of Belief (iman) and the first step towards good actions and Divine pleasure. It is the means to keep Satan away.

I also stand witness that Muhammad (p.b.u.h.a.h.p.) is His slave and His Prophet. Allah sent him with the illustrious religion, effective emblem, written Book,⁽¹⁾ effulgent light, sparkling gleam and decisive injunction in order to dispel doubts, present clear proofs, administer warning through signs and to warn of punishments. At that time people had fallen in vices whereby the rope of religion had been broken, the pillars of belief had been shaken, principles had been sacrileged, system had become topsy turvy, openings were narrow, passage was dark, guidance was unknown and darkness prevailed.

Allah was being disobeyed, Satan was given support and Belief had been forsaken. As a result the pillars of religion fell down, its traces could not be discerned, its passages had been destroyed and its streets had fallen into decay. People obeyed Satan and treaded his paths. They sought water from his watering places. Through them Satan's emblems got flying and his standard was raised in vices which trampled the people under their hoofs, and treaded upon them with their feet. The vices stood on their toes (in full stature) and the people immersed in them were strayed, perplexed, ignorant and seduced as though in a good house⁽²⁾ with bad neighbours. Instead of sleep they had wakefulness and for antimony they had tears in the eyes. They were in a land where the learned were in bridle (keeping their mouths shut) while the ignorant were honoured.
In the same sermon Amir al-mu'minin referred to Al an-Nabi (the Household of the Holy Prophet) as under:

They are the trustees of His secrets, shelter for His affairs, source of knowledge about Him, centre of His wisdom, valleys for His books and mountains of His religion. With them Allah straightened the bend of religion's back and removed the trembling of its limbs.
In the same Sermon he spoke about the hypocrites

They sowed vices, watered them with deception and harvested destruction.
(Alu Muhammad)

None in the Islamic community can be taken at par with the Progeny⁽³⁾ of the Prophet (Alu Muhammad). One who was under their obligation cannot be matched with them. They are the foundation of religion and pillar of Belief. The forward runner has to turn back to them while the follower has to overtake them. They possess the chief characteristics for vicegerency. In their favour exists the will and succession (of the Prophet). This is the time when right has returned to its owner and diverted to its centre of return.

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⁽¹⁾. The Preserved Record. ⁽²⁾. Good House means 'Mecca' while the bad neighbours mean the 'Unbelievers of Quraysh.' ⁽³⁾. About the Progeny of the Prophet Amir al-mu'minin has said that no person in the world can be brought at par with them, nor can any one be deemed their equal in sublimity, because the world is overladen with their obligations and has been able to secure eternal blessings only through their guidance. They are the corner stone and foundation of religion and the sustenance for its life and survival. They are such strong pillars of knowledge and belief that they can turn away the stormy flow of doubt and suspicion. They are such middle course among the paths of excess and backwardness that if some one goes far towards excess and exaggeration or falls behind then unless he comes back or steps forward to that middle course he cannot be on the path of Islam. They possess all the characteristics which give the superiority in the right for vicegerency and leadership. Consequently, no one else in the ummah enjoys the right of patronage and guardianship. That is why the Prophet declared them his vicegerents and successors. About will and succession the commentator Ibn Abi'l-Hadid Mu`tazili writes that there can be no doubt about the vicegerency of Amir al-mu'minin but succession cannot imply succession in position although the Shi`ite sect has so interpreted it. It rather implies succession of learning. Now, if according to him succession is taken to imply succession in learning even he does not seem to succeed in achieving his object, because even by this interpretation the right of succeeding the Prophet does not devolve on any other person. When it is agreed that learning is the most essential requirement of khilafah (caliphate) because the most important functions of the Prophet's Caliph consist of dispensation of justice, solving problems of religious laws, clarifying intricacies and administration of religious penalties. If these functions are taken away from the Prophet's deputy his position will come down to that of a worldly ruler. He cannot be regarded as the pivot of religious authority. Therefore either we should keep governmental authority separate from Prophet's vicegerency or accept the successor of Prophet's knowledge to suit that position. The interpretation of Ibn Abi'l-Hadid could be acceptable if Amir al-mu'minin had uttered this sentence alone, but observing that it was uttered soon after `Ali's (p.b.u.h.) recognition as Caliph and just after it the sentence "Right has returned to its owner" exists, this interpretation of his seems baseless. Rather, the Prophet's will cannot imply any other will except that for vicegerency and caliphate, and succession would imply not succession in property nor in knowledge because this was not an occasion to mention it here but it must mean the succession in the right leadership which stood proved as from Allah not only on the ground of kinship but on the ground of qualities of perfection.

In Praise of God

1	Praise belongs to God, the First, without a first before Him, the Last, without a last behind Him.
2	Beholders' eyes fall short of seeing Him, describers' imaginations are not able to depict Him.
3	He originated the creatures through His power with an origination, He devised them in accordance with His will with a devising.
4	Then He made them walk on the path of His desire, He sent them out on the way of His love. They cannot keep back from that to which He has sent them forward, nor can they go forward to that from which He has kept them back.
5	He assigned from His provision to each of their spirits a nourishment known and apportioned. No decreaser decreases those whom He increases, no increaser increases those of them whom He decreases.
6	Then for each spirit He strikes a fixed term in life, for each He sets up a determined end; he walks toward it through the days of his span, he overtakes it through the years of his time. Then, when he takes his final step and embraces the reckoning of his span, God seizes him to the abundant reward or the feared punishment to which He has called him, That He may repay those who do evil for what they have done and repay those who do good with goodness,27
7	as justice from Him (holy are His names, and manifest His boons). He shall not be questioned as to what He does, but they shall be questioned.28
8	Praise belongs to God, for, had He withheld from His servants the knowledge to praise Him for the uninterrupted kindnesses with which He has tried them29 and the manifest favours which He has lavished upon them, they would have moved about in His kindnesses without praising Him, and spread themselves out in His provision without thanking Him.
9	Had such been the case, they would have left the bounds of humanity for that of beastliness and become as He has described in the firm text of His Book: They are but as the cattle—nay, but they are further astray from the way!.30
10	Praise belongs to God, for the true knowledge of Himself He has given to us, the thanksgiving He has inspired us to offer Him, the doors to knowing His Lordship He has opened for us, the sincerity towards Him in professing His Unity to which He has led us, and the deviation and doubt in His Command from which He has turned us aside;
11	a praise through which we may be given long life among those of His creatures who praise Him, and overtake those who have gone ahead toward His good pleasure and pardon;
12	a praise through which He will illuminate for us the shadows of the interworld,31 ease for us the path of the Resurrection, and raise up our stations at the standing places of the Witnesses32 on the day when every soul will be repaid for what it has earned - they shall not be wronged;33 the day a master shall avail nothing a client, and they shall not be helped;34
13	a praise which will rise up from us to the highest of the 'Illiyun35 in a book inscribed, witnessed by those brought nigh,36
14	a praise whereby our eyes may be at rest when sight is dazzled,37 our faces whitened when skins are blackened,38
15	a praise through which we may be released from God's painful Fire and enter God's generous neighbourhood,
16	a praise by which we may jostle the angels brought nigh and join the prophets, the envoys, in a House of Permanence that does not remove, the Place of His Generosity that does not change.
17	Praise belongs to God, who chose for us the good qualities of creation, granted us the agreeable things of provision,
18	and appointed for us excellence through domination over all creation; every one of His creatures submits to us through His power and comes to obey us through His might.39
19	Praise belongs to God, who locked for us the gate of need except toward Him. So how can we praise Him? When can we thank Him? Indeed, when?
20	Praise belongs to God, who placed within us the organs of expansion, assigned for us the agents of contraction, gave us to enjoy the spirits of life, fixed within us the limbs of works, nourished us with the agreeable things of provision, freed us from need through His bounty, and gave us possessions through His kindness.
21	Then He commanded us that He might test our obedience and prohibited us that He might try our thanksgiving. So we turned against the path of His commandments and mounted the backs of His warnings. Yet He hurried us not to His punishment, nor hastened us on to His vengeance. No, He went slowly with us through His mercy, in generosity, and awaited our return through His clemency, in mildness.
22	Praise belongs to God, who showed us the way to repentance, which we would not have won save through His bounty. Had we nothing to count as His bounty but this, His trial of us would have been good, His beneficence toward us great, His bounty upon us immense.
23	For such was not His wont in repentance with those who went before us.40 He has lifted up from us what we have not the strength to bear,41 charged us only to our capacity,42 imposed upon us nothing but ease, and left none of us with an argument or excuse.
24	So the perisher among us is he who perishes in spite of Him and the felicitous among us he who beseeches Him.
25	And praise belongs to God with all the praises of His angels closest to Him, His creatures most noble in His eyes, and His praisers most pleasing to Him;
26	a praise that may surpass other praises as our Lord surpasses all His creatures.
27	Then to Him belongs praise, in place of His every favour upon us and upon all His servants, past and still remaining, to the number of all things His knowledge encompasses, and in place of each of His favours, their number doubling and redoubling always and forever, to the Day of Resurrection;
28	a praise whose bound has no utmost end, whose number has no reckoning, whose limit cannot be reached, whose period cannot be cut off;
29	a praise which will become a link to His obedience and pardon, a tie to His good pleasure, a means to His forgiveness, a path to His Garden, a protector against His vengeance, a security against His wrath, an aid to obeying Him, a barrier against disobeying Him, a help in fulfilling His right and His duties;
30	a praise that will make us felicitous among His felicitous friends, and bring us into the ranks of those martyred by the swords of His enemies. He is a Friend, Praiseworthy!

Knowledge and Ignorance

Sayings of Imam Ali (A.S.)

Knowledge and Ignorance

In reply to some one who posed Imam Ali (as) a difficult question, Imam Ali (as) said : "Ask in order to understand, and do not ask in order to find fault, for surely the ignorant man who wants to learn resembles a man of knowledge, and surely a man of knowledge who wants to be difficult resembles an ignorant man who wants to find fault. "

The Station of the men of Knowledge

The man of knowledge is the one who recognizes that what is known is very little compared to what is not known, and as a result he considers himself ignorant, and accordingly he increases his efforts to know more by going out in search of knowledge.

The Purity and the Nobility of Knowledge

Do not talk about knowledge with the foolish so that they deny you, nor with the ignorant so that they find you oppressive, but talk about it with those of its people whom you meet who will accept it and understand it.

Knowledge and Acting on it

O you who carry knowledge around with you; are you only carrying it around with you ? For surely knowledge belongs to who ever knows and then acts accordingly, so that his action corresponds to his knowledge. There will be a people who will carry knowledge around with them, but it will not pass beyond their shoulders. Their inner most thoughts will contradict what they display in public, and their actions will contradict what they know.

The purity and nobility of knowledge

When a dead person is placed in his grave, four kinds of fire will cover him, but then the prayer will come and put one of them out, and the fast will come and put another one of them out, and then charity will come and put another one out, and knowledge will come and put the forth one out, and it will say : "If I had come sooner, I would a have put all of them out, and given you delight for I am with you now, and you’ll not see anything else distressing.

On the Heart

I am amazed at the heart of man: It possesses the substance of wisdom as well as the opposites contrary to it ... for if hope arises in it, it is brought low by covetousness: and if covetousness is aroused in it, greed destroys it. If despair possesses it, self piety kills it: and if it is seized by anger, this is intensified by rage. If it is blessed with contentment, then it forgets to be careful; and if it is filled with fear, then it becomes preoccupied with being cautious. If it feels secure , then it is overcome by vain hopes; and if it is given wealth, then its independence makes it extravagant. If want strikes it, then it is smitten by anxiety. If it is weakened by hunger, then it gives way to exhaustion; and if it goes too far in satisfying its appetites, then its inner becomes clogged up. So all its shortcomings are harmful to it, and all its excesses corrupt it.

There are four things that make the heart die: wrong action followed by wrong action, playing around with foolish people, spending a lot of time with women, and sitting with the dead. Then they asked Imam Ali: "And who are the dead, O Commander of the believers?" He replied: "Every slave who follows his desires."

Surely want is a trial, and having sickness of the body is more difficult to bear than indigence, and having a sickness of the heart is more difficult to bear than having a sickness of the body. Surely being very wealthy is a blessing, and having a healthy body is better than being very wealthy, and having awe of Allah in your heart is better than having a healthy body.

Surely hearts have desires, and they turn towards, and they turn away ... so approach them by means of what they desire and what they turn towards, for surely if the heart is forced to do some thing against its will, it goes blind.

On Intellect

A person’s intellect becomes apparent through his dealings, and a man’s character is known by the way he exercises authority. The intellect is a king and characteristics are its subjects, so if it is weak in governing them, disorder takes place.

The intellect is better than desire, for the intellect makes you a king over your destiny, and desire makes you a slave of your destiny.

The intellect is a natural disposition which learns from experience.

The intellect is what arrives at what is correct through reasoning, and recognizes what has not yet happened through what has already taken place. Use your intellect to understand something when you hear about the intellect that examines, that is, and not just the intellect that repeats what it hears, for surely there are many who repeat the knowledge that they hear, and there are few who examine it.

The one who has an intellect longs to be like the righteous people so that he can be of one of them, and he loves them so that he can be united with them in his love, even if he falls short in emulating their actions.

The one who has an intellect does not openly display it except in one of two situations: when he is furthest away from seeking something in the world, and when he is furthest away from abandoning it.

Surely hated adversity has final objectives in which it will inevitably end, so the one who has an intellect should try to sleep over it until this happens, for surely any attempt to stop it before it has come to an end will only intensify that hated diversity even more.

The first opinion of the person of intellect is the last opinion of an ignorant person.

The one who has an intellect finds harshness of life amongst persons of intellect more agreeable than a life of ease amongst the foolish.

The Station of men of Knowledge

Know that the slaves of Allah are those who seek to preserve knowledge of Him, safeguarding what safeguards it, and lettings its springs flow freely. They are united by friendship, and they meet with love, and they drink from the cup that quenches their thirst, and they go on with their thirst satisfied. They are not troubled by doubt, and they are not quick to backbite. It is on this basis that their natural disposition and character rest, and on this is based their love, and by this they are united. They are like seeds that have been assessed and selected, some to be kept and some to be thrown away, identified through purification, and refined through clarification.

This World and the Next

Imam Ali (as) wrote to Salman al Farsi (ra) : To continue, surely, the likeness of this world is that of a snake: it is soft to touch, and deadly poisonous. The ignorant child is distracted by it, and the one with understanding and intellect is cautious of it. So turn away from what fascinates you in it, for how little of it stays with you.

The Life Transaction ( Religion ) of Islam

I am making a connection which no one has made before me: Islam is submission, and submission is certainty, and certainty is the affirmation of the truth, and affirmation of the truth is acknowledgement, and acknowledgement is performance of what is obligatory, and performance of what is obligatory is appropriate action.

Women in the Nahjul-balagha:

A Psychological Perspective

The difference between men and women according to Imam Ali (AS) from the psychological perspective

One of the important principles which should be considered about women and therefore, one should refer to Imam Ali (AS), is the physical- psychological differences between men and women.

The intellectual and emotional differences between men and women

One of the undeniable differences between men and women relates to the intellect and feelings. Of course, it should be noted that by intellect, it means theoretical intellect, since in practical intellect women are not less than men and they are even sometimes better. In other words, theoretical, analytical, philosophical, hypothetical, and socio-political intellects are wider and stronger in men.

In general pure reason, mathematics, and pure theoretical intellects are more active in men than women, but practical intellect which relates to human perfection and progress is equal in men and women. (1)

Though the world of intellect, feelings and vision of women are different, these matters don't play any role in evaluating human beings. Practical intellect which relates to human's perfection and progress is equal in men and women. Deduction, inductive reasoning, and solving mathematical equations are only skills, not human values.

And if men and women are different in this view and the quantity of such power is not equal in them, it does not mean at all that one is superior to the other especially because men and women are equal in perceiving life, divine knowledge, and the development of morals and determination, which are related to practical intellect. Perceiving some of the fine emotional realities are easier for women than men, and women are even more powerful in such perceptions. (2)

Anyway, one of the differences between men and women is related to reasoning faculty and psychologists also have given attention to it.

M.S. Lamber says: ''In a woman the reasoning faculty is imperfect since her powerful emotions amuses her deceitfully. Though women are clever and can perceive things fast, their minds have no connection and adherence in social matters.'' (3)

And one of the differences which Imam Ali (AS) has noted in describing the extent of intellect between men and women is the matter of imperfect intellect which Imam Ali (AS) has talked about it in Sermon 80 [Nahj al- Balaghah].

As we told before, this imperfection doesn't mean imperfection of value at all. It only means that women are weaker than men in subjects related to theoretical and pure matters, and such an imperfection has no serious repercussion on the perfection and progress of women in superiority fields.

Besides, the difference in the extent of theoretical intellect, the other difference between men and women, exists in their feelings and emotions. It is natural that women are more emotional because of their motherhood and fellowship mission. This matter by itself is so valuable for women since instincts and emotions in a human being are the origin of any activity and motion. As psychologists have interpreted, the main engine for permanent activity in a human being is emotions and feelings and their type, intensity, and weakness has a special effect on individual and social life of a person.

One should search for the key of prosperity and misery of a person in the good or poor condition of his feelings. MacDegal says:

''Regulation and equilibrium of emotions and feelings is a basis for the perfection of personality and the personality of an individual originates generally from the intensity and weakness of his feelings.''

Since emotions and feelings are more powerful in women, therefore, the intellectual cognition of women is influenced more by the emotions and feelings. But men are influenced less by their feelings and thus women are more powerful in emotional matters. As a result men and women need each other to fill these vacuums. Men need women because of their emotions and women need men for their intellect.

In other words, the intellectual imperfections of a woman are compensated by the intellectual perfection of a man and the emotional imperfection of a man is compensated by the emotional perfection of a woman.

As the human life and his perfection require both intellectual and emotional perfection man and woman together make a complete human unit.

Imam Ali (AS) in Nahj al- Balaghah says explicitly: ''Women are in shortage of wisdom and faith.''

As it had been explained before, this isn't a value or quality imperfection. It is only because of the powerful emotions of women and their effects on perceptions and this matter leads to the imperfection of intellect in women. (4)

The difference in the scope of obligations and responsibilities between a wife and a husband

One of the differences which exists between men and women as Imam Ali (AS) has pointed out is the difference in the field of obligations and responsibilities.

As we explained in the previous chapter though the pure intelligence and universal intellect is more powerful in men, the bigness of a man's skull, the heaviness of his brain, and the power of his theoretical intellect cannot mean that they are nearer to the Divine realities and thus can perceive the realities of existence better.

Even one can say that men see life and perceive realities based on their theoretical intellect and senses, but women have more immediate and intuitive knowledge while men perceive the realities by empirical and acquired knowledge. A man stares at the realities in the mirror of her nature. (5)

Since the intellect has been referred to as the practice of religion and practical virtue in most of the traditions and the remarks of infallible Imams (AS) and what makes a human superior in the Divine portal is his virtue and that virtue is developed by the pious deeds, the weakness and limitation of the theoretical intellect in women won't do any damage to their faithfulness and devotion, but women are able to communicate with Allah faster and better because of their delicate and direct soul which they have in life.

Men and women are equal in perceiving life, divine knowledge, and the development of morals and determination which are related to practical intellect. Perceiving some of the fine emotional realities are easier for women than men, and women are even more powerful in such perceptions.

In general, one should say that it is a difficult task for a man to reach the practical virtue and moral perfection due to his Powerful instincts, sensual inclinations and also the possession of rigid, irresistible, and inflexible morale which leads to egotism, selfishness, haughtiness, etc. Therefore, men have to suffer more hardships and mortifications.

Women are inclined to virtue and divine faith more than men due to their weaknesses and limitations in their instincts and sensual inclinations and also because of their fine and flexible morals.

Though their level of thinking, intellectual faculty and speculative philosophy is less than that of men, women have great emotional aptitude and direct connection with life instead and are able to pass the ways of virtue, practice, commitment, theosophy, and obedience easier. Women can pass the way of the divine proximity better by the way of theosophy and intuition. (6)

Surely psychologists also have discussed about the matters related to the women's internal insight and their abilities to communicate better with the creatures and the Creator, but it isn't possible now to talk about their theories in detail. There is an agreement between psychologists and theoreticians on this matter that women are more powerful in faithfulness and devotion due to their internal insight.

M.S. Jina Lambrouz, the well- known psychologist, says: ''Insight is the internal visual faculty of a woman and this hidden vision can see the result of an event before its happening and inspired her. A woman's insight is a compass which saves her from misleading.'' (7)

''Suzan Vieh'', a specialist in pharmaceutical plants, points out this and says: ''All over the world men are trying to reach the intemal insight and communication by the way of internal thinking while a menopausal woman reaches this level normally. (8)

To show that women were pioneers in Islam and their qualities, it is enough to say that many women accepted the religion before their husbands, and perceived its realities by the inferences and believed in it firmly while not only many men refused to accept and had doubt about it but also they tried to extinguish its light.

This matter shows that women were intelligent, genius, and pioneer in piety and religiousness. Malik ibn Anas in Al-Muwatta has also said that some women had accepted Islam while their husbands had been infidels. Some of them are as follows: The daughter of Walid ibn Mughayrah who was the wife of Safwan ibn 'Ummayah and became a Muslim before her husband, and Ummi Hakim who was the daughter of Harith ibn Hashim and the wife of Akramah ibn Abi Jahl and accepted lslam before her husband. (9)

Imam Ali (AS) knew the imperfection of women's faith during their menstruation period due to the abandonment of the ritual prayer and fasting. This doesn't mean that the belief structure of a woman is imperfect. But because of special physical-Psychological situation of women in the period of menstruation, some of the obligations and responsibilities are not asked from them. Thus, the range and quality of the obligations of the women and men are different. Surely, this abandonment of the ritual prayer and fast may harm their beliefs and to compensate for such imperfection and deficit, Islam recommends communicating with Allah by invocation, supplication and recitation the Qur' an. And during the special time of ritual prayer it is suggested that women Perform their ablutions, pray sitting on their prayer mats, and fast after the glorious month of Ramadan to compensate for those days which they Cannot fast.

As such, this decrease of Pressure in obligations and her deliverance is because of her special condition and a woman can prevent from its bad effects on her faith by praying and communicating with Allah. It doesn't mean that generally women are imperfectness in their faith, and Imam Ali (AS) has also confirmed this imperfectness due to the abandonment of ritual Prayer and fast during that period. How is it Possible that women enjoy the goodly life based on the interpretation of the Qur' an and can Possess all the spiritual Perfection that men can enjoy but are imperfect in the structure of beliefs and personality?!

The difference between men and women in excitements and tensions

One of the other mental differences that exist between man and woman relates to excitements, and psychologists believe that women will be excited faster than men. Thus, their reactions towards events and happenings are different.

Professor Rick says:

'' Men and women are generally different in form and manner, besides the feelings and the extent of excitements aren't alike and will never show the same reactions towards the events and happenings.''

Jina Lambrouz says: ''What make a woman to take a decision are her cordial emotions and not her intellectual preliminaries. (10)

Anyway, the speed of getting excited in a woman compared to a man is a mental difference between them which has effects on the women's reactions and decisions.

Thus, Imam Ali (AS) has highlighted this mental difference and has recommended:

''Don't stimulate the women's feelings and emotions even if they offend your honors and reputations.''

The stimulation of women's feelings and emotions may make them perform actions against the intellect and law and show unreasonable reactions because the speed of excitements makes her intellectual and sensual faculties weak and this weakness has a great effect on the women's actions and decisions. Thus, Imam Ali (AS) has recommended not to make women so much excited that can lead to unreasonable behaviors.

Martyrdom of Imam Ali

The Sufferings of Imam Ali after the Prophets demise:

Martyrdom of Imam Ali

Imam Ali looked at the face of the Jewish man and said:

“I talked about the fourteen instances, and now there remains just another event that will happen in near future”

When Imam Ali finished his words, all of his followers started to cry, and the Jewish man while he was crying said: hardly “please! Tell us about the last one!” and by the great sorrow that he felt in his heart, he wasn’t able to move in his place. The Lord of the believers touched his beard and said: “In the last event this beard will colored by my own blood…”

When the masses of people heard the Imam’s word, they started to moan and cry and their sorrowful voices spread in the mosque of Kufa.

And it was the turn of the Jewish man to do and complete his pledge and realize his wish for many years. Yes! After the Imam finished talking he went and kissed the holy hand of the Imam and accepted the Islam, he lived in Kufa until the day that Imam Ali (peace be upon him) killed by Ibne Moljam (God’s curse to him) in the year 40 after Hegria.

When the people arrested Ibne Moljam, they delivered him to Imam Hassan, imam Ali’s first born, and masses of people were around him , the Jewish man came to that place and while he was crying and though that It was the hardest day of his life, he said to Imam Hassan :

“ohh , son of Muhammad! Kill this man and I hope that God shall give him a terrible Punishment! Because in the holy books of Moses, I had read that the crime of this man is greater than the sin of the son of Adam (Cain) who had murdered his brother (Abel), and his sin is greater than the crime of Ad’s tribe that had killed the Camel of the Prophet Saleh.

So what a lucky good man, the Jewish, who lived with his good deeds, while there were some Muslims who were Muslim only by name…

But in their life, they lived and did like and infidel and in contrast with the Directions of God, the Prophet and his successor.

From the second answer of Imam Ali to the Jewish man who that called him ((my Jewish brother)), and in the Arabic text was written ((Akhal Yahud)) has three explanations:

1- The word of the Jewish in this situation, maybe used as a tribe of Jewish or the Jewish nation. So the Arabic sentence Akhal yahud ((Jewish brother)) means a brother who comes from a Jewish tribe or the Jewish nation.

2- In a Hadith we read that a man from Basra had came to Imam Sajad (peace be upon him) and said: “why your progenitor had killed the Muslims?” the Imam started to cry and with his hand cleaned his face from his tears, and said: “ohh you, my basrian brother! I swear to God that Ali never killed a true Muslim or an innocent man! But he had fought with some people who had the name of Muslims only! But in their heart they were the enemies of God and the Muslims, and when they found people like themselves they were united against Muslims.

The true friends and followers of the race of Muhammad know that the people of Jamal, Sefeyn, and Nahravan were cursed by our Prophet. So shame on the man who lied about God and his Prophet!”

An old man from the corner stood up and said: “but your progenitor, Ali Ibne Abi Taleb had said about them: ((our brothers did tyranny to us)).

Imam Sajad said: “But didn’t you read this verse of Quran that God says: (we sent to the tribe of Ad their brother Hud), in this situation the tribe of Ad is like the brothers that Imam Ali had said. But we saw that our mighty God had helped Hud and his followers but had demolished the tribe of Ad with a massive wind.

So, it won’t be true to think that when Imam Ali had said (my Jewish brother) talked to him as his religious brother.

3-And the third point of view is more reliable than the two previous reasons ,it means that Imam Ali (peace be upon him ) had a knowledge and knew everything about the past , present and future of everyone , so he had knew very well that this Jewish man after the fourteen instances would accept the religion of Islam , so the interesting idea is that Imam Ali from the beginning till the end talked to him as his “religious brother” because from the beginning, Imam Ali knew that he will be accepted his religion.

Jewish man’s first visit

The Jewish man’s first visit with Imam Ali

The battle of Nahravan with all its hardships ended finally. It had been so bitter and so full of painful events than the battles of Jamal and Seffeyn were nothing in comparison to it… After that, Imam Ali, lord of the believers, with his small group of followers returned to Kufa. When he entered the city, (or some say: the day after he returned), he went directly to the mosque of Kufa, and between the masses of people, started his epistle and said: “O people! It was I, who cut the roots of revolt and rebellion! Something no one had been able to do, but I did it! Even though the waves of darkness turned to a great storm, and its difficulty was increased more and more. So, before loosing me, ask me about whatsoever that you wish to know! I swear to God, who has my life onto His mighty Hands, if you wish to ask me about everything that will happen in these days, until the Resurrection Day, I shall answer them all! Or ask me about some specific or unknown groups which shall direct hundreds of persons in the right path or on the contrary mislead them alas…! I will tell you who is their leader, where they will set up their camp and which of them shall die…”

After the sermon, some people stood up and asked him some questions. But between the masses of people, there was a sad looking Jewish man. He had listened patiently to the words of Hazrat Ali, and he was most surprised about that strange pretension. Because he knew that this strange request was so important [ask me before losing me] that if somebody should happen to talk about it, he should either be a Prophet or a Prophet’s successor.

He was one of the greatest men of the Ahbar tribe: a famous man and a scientist in one of the Jewish tribes in the Arab peninsula.

A few days ago, he had arrived incognito to Kufa, and had taken a room for himself in a small rooming house (inn). He searched for a man with some specific characteristics and features that he had been about in Moses’ Torah, and the Gospel of Jesus.

That day, when he saw Imam Ali, for the first time, he felt that he had known this man for many years… And when he heard the words of Hazrat Ali, a strange sensation had raised in his heart. People around him, told him that Hazrat Ali was the fourth caliph of the Muslims. But some other groups of men thought that he was the rightful caliph, and the very first Imam and the successor of the last Prophet.

This Jewish man knew of Muhammad Ibn Abdullah as the glorious Prophet of Islam. He had also had heard some great things about a brave man who had never turned his back to any war, and never escaped from any violent combat; a man who had always stood by the Prophet and was known as his “brother” . He had heard about all the events that had happened after Islam. But up to now, he had never been able to see Muhammad, the Prophet of Islam, or Ali Ibn Abi Taleb for that matter. But finally he saw Ali that day and heard his words… even though for a short time, but it was still enough to heal the old wounds of his soul, and answer to all his complex and unanswered questions that his thirsty heart and mind had formed helplessly…

But on the other hand, he couldn’t accept easily that this man was the “one”. That he was the same man that he had always called inside the labyrinth of his thoughts and heart, the “one” that he had prayed God to find and meet one day in the world…, he whispered to himself: “Maybe it is truly him that I had envisioned for so many years…? How many nights, did he steal from my sleep, and substituted it with extraordinary dreams…!”

On the other hand, he most wanted to satisfy himself that he had found him finally! But he told himself: “It is not right, I shouldn’t accept those feelings and satisfy myself! My mind tells me something else. I should examine and test him more carefully. According to my calculations He should answer correctly to all of my questions.

When he shall answer me correctly, and prove himself as a worthy man, then I will know for sure.... I’m one of the noble men of the Jewish tribe and I know everything that is to know about the Torah and the Gospel of Jesus! If I die like an ignorant man, anybody who believes in me, in my own tribe, will die like me, and in the hereafter, I will face a serious problem…

But I think it’s better to not hurry and hasten the events, and put my faith on this man. I should be more patient, and find a good occasion to ask him all my unanswered questions. I think this is a good idea, and then my heart will accept the truth….”

---

Other links:

Imam Ali (AS): The Kaba of Belief

Imam Ali (a.s) in the eyes of his enemies

Imam Ali (a.s) in the words of non Muslim Scholars

The Imam of Mankind

Ali, Son of Abu Talib

introduction

Imam Ali's introduction

Title of honour	Amir-ul-mu'minin
Father's Name	Abu-Talib
Mother's Name	Fatimah
Date of Birth	13 rajab
Imamah	30 years
Life time	63 years
Date of Martyrdom	21 Ramadhan
Nickname	Abul-Hasan
Burial place	Najaf
Murderer	Ibn-muljam

Biography

Imam Ali’s Biography

Introduction:

All the human beings experience ups and downs and face different problems in life The individuals , usually get weak and unable when facing a problem and try with the aid and guide of the experts to save themselves from the trouble;And by finding the "examples" in any field , and then following them , perform their duties in the best way as to solve their problems and relieve their pains. One of these examples is the honoured prophet (A.S) whom the holy koran has described (indentified) as such.

Other than the messenger of God (A.S) , if we look for another example and replacement for his holiness we would find a great example as the (leader of the) pious his holiness Imam Ali (A.S). Morals and behaviour, to go through his holiness ups and downs, and amazementsof life .

Manner of birth:

His holiness Ali (A.S) is the first child in the family of Bani-Hashem whose both parents are children of Hashem. His father Abu-Taleb is the son of Abdul-Mottaleb the son of Hashem bin Abd-Manaf and his mother is fatemah the daughter of Asad who is the son of Hashem bin abd-manaf. The Hashemi family in the tribe of Qoraish is well-known (famous) for its moral virtues and high (supreme) humanistic characteristics among the Arab tribes.

Magnanimity, generosity, courage and so many other virtues are characteristics of Bani-hashem.Moreover, each of these virtues at its highest degree exist in his holiness Ali’s (A.S) existence. Fatemah, the daughter of Asad went to the holy mosque when labour pain and came close to the wall of Kaba and said : O God, I have firm faith in you,the prophets and the books sent by you and also the speech of my grand father the builder of this house . O God, in consideration to the respect of the one who built this house and for the sake of the child in my womb make the birth of this child easy.

An instant later, in front of the eyes of Abbass bin Abdul-Mottaleb and Yazeed bin Taaf the south east wall of Kaba cracked and Fatemah entered the Kaba; the wall closed again.

She was the guest of God for three days in the holiest place in the universe and their she gave birth to her child. Three days after the thirteenth of Rajab, thirty years passed the year of the Elephant;Fatemah , the daughter of Asad, came out of the same cleavage in wall which opened again and said: I heared a message from the unsean to call him Ali.

Period of childhood:

His holiness Ali stayed with his parents. Since it was God"s well for him to gain more perfection, therefore, the honoured prophet from the beginning of his birth took care of his indirect education.

Untill an unsual famine occurred in Mecca.Abu-Taleb the uncle of the prophet having many children faced a heavy living expense. The honoured prophet (A.S) with the consultation of his uncle Abbass,came to agreement that each one of them take one of the children of Abu-Taleb with him as to make a relief for Abu-Taleb. Therefore Abbass took Jaffar and the prophet (A.S) took Ali (A.S) to his house.

In this way his holiness Ali (A.S) was completely besides the prophet (A.S).Ali (A.S) was always accompanying the prophet (A.S) even when the prophet (A.S)would leave to town and go to the mountain and desert.

Appointment of the prophet (A.S) and his holiness Ali (A.S):

There is no doubt that acceleration in good deeds is a kind of privilege virtue and (the exalted) God in several verses asked his salves to perform them and called them to compete with each other. One of the virtues of his holiness Ali (A.S) is that he is the first one to believe in the prophet (A.S).Ibn Abeel Al-Hadeed says related to this : Know that among the great , big and scholastic theologians of the Mutazilites there is no dispute that Ali bin Abee-Taleb is the first person to believe in Islam; and to support the messenger of God.

His holiness Ali (A.S) the first supporter to the honoured prophet (A.S) :

After the revelation of God , the selection of his holiness the prophet Mohammad (A.S) for prophethood and the three years of secret preaching, finally,the messenger of revelation arrived and the order for public preaching was given.

At this juncture, his holiness Ali (A.S) was the only enforcer of the prophet (A.S) plans in his divine propagation; And was the only companion and sympathetic to his holiness in the invitation arranged to acquainte his relatives to Islam and to call them to the religion of God.In this invitation the prophet (A.S) asked the people present:

"who is among you to help me in this way so to be my brother, successor and representative among you". Only Ali (A.S) answered : "O prophet of God, I will support you in this way".The prophet (A.S) after three times repeating the question and hearing the same answer said : O my relatives ; Know that Ali (A.S) is my brother , successor and Caliph after me among you.

Of the other glories of his holiness Ali (A.S) is his perfect courage in sleeping in the prophet’s (A.S) bed , therefore, nullifing the plot of the idol-worshipers to kill the prophet; And , farthermore, prepared the ground for the prophet’s (A.S) migration. After the migration of his holiness Ali (A.S) and the prophet (A.S) to Madina, we explain two examples of the virtues of Ali (A.S):1- Self-sacrifice and endangering in the field of struggle His presence in 26 battles of the 27 battles of the prophet (A.S) and participation in different expeditions are of the glories and virtues of his holiness.2- Registering (keeping) and writing the revelation [Quran]: Writing the revelation, organizing (arranging) many of the historical and political documents and writing propagational and invitation letters, both in Mecca and Madina, And for this reason he is considered one of the writers of the revelation and memorizers of the Quran.

It was in this period that the prophet (A.S) issued the decree of Moslems brotherhood, concluded the contract of brotherhood with his holiness Ali (A.S) and said to his holiness Ali (A.S): "You are my brother in this world and in the here after, swearing by the God who has appointed me with the truth. I choose you as my brother, a brotherhood that is to the extent of both worlds".

His holiness Ali (A.S) the son-in-law of the honoured prophet (A.S):Omar and Abu-Bakr with the consulation with Saad Maath the head of the tribe of Aws realized (found out) that there is no body other than Ali (A.S) competent (appropriate) for Zahra (A.S) . therefore, when Ali (A.S) was among the trees of the garden of one of the Ansar busy watering. They suggested this subject to him and he said : "I love the daughter of the prophet (A.S). "And went towards the house of the prophet (A.S) . When he reached to the honoured prophet (A.S) the glory of the presence of the prophet (A.S) prevented him from speaking until the honoured prophet (A.S) asked for the reason for his return;Then his holiness Ali (A.S) depending on his virtues , piety and bright past in Islam said: "do You deem it wise for me to marry Fatemah". After the acceptance of Zahra (A.S) his holiness Ali (A.S) won becoming the son-in-law of the honoured prophet.

The pond of Khom :

In the last Year of his holiness the prophet’s (A.S) life , after finishing the rituals of piligrammage and when returning in a place called the Khom pond close to Johfa , he Ordered to stop, because the revelation commanded the prophet (A.S) to complete his message.After the noon prayer the prophet went up the (minbar) pulpit of the camels saddles and said: "O people, it is soon that I answer the call of God and go from among you. what do you think about me" .People said: "we witness that you have propagated the religion of God".Prophet (A.S) said:" Don’t you witness that there is no God but the one God and Mohammad is his slave and messenger".People said:"Yes, we witness".Then the prophet (A.S) raised the hand of his holiness Ali (A.S) and said:"O People! among the believers who is more worthy than them selves.People said : "God and his prophet know better" .

Then the prophet said:" O People who ever I am his master and leader; Ali is his master and leader.And repeated this sentence three times.then the people congratulated this selection to his holiness Ali (A.S) and swore allegience to him

His holiness ali (A.S) after the death of the honoured prophet (A.S) :

After the death of the honoured prophet (A.S) because of special conditions that arised, his holiness Ali (A.S) with draw from the scene of the society and choose silence; He neither participated in any struggle nor spoke officially in the society . He put the sword in the sheath and engaged with individual duties and educating the individuals.

Activities of Imam Ali (A.S) in this period were/briefly as follows :

1- Worshiping God , according to the level of his holiness Ali (A.S).

2- Interpretation of the koran, solving religious problems and decreeing the rule of incidents that didn"t have a resemblance along the 23 Years of the prophet"s life.

3- Answering to questions of scholars from other religions and other towns.

4- Expressing the rule for many of the new events which didn"t occur previously in Islam.

5-Solving the problems when the caliphate system faced dead ends in political matters and some other problems.

6- Educating and raising a group who have pure con science and prepared soal for spiritual journey.

7- Work and strife to secure the life of many of the poor and disabled to the extent that he would establish gardends and extract aqueducts and then would give them as endowments in the way of God.

Period of the caliphate of his holiness Ali (A.S) in the time of his holiness caliphate many wars occurred as Seffin, Jamal and Nahrawan which had specific consequences following.

After the war of Nahrawan and the suppression of the Kharijites. Some of the Kharijities among whom was Abdul-Rahman bin Moljam Moradi and Barak bin Abdulla Tameemi and Amr bin Bakr-tameemi in one of the nights got together and considered the ciruims tances of that time the blood-sheds and civil wars and remembered Nahrawan and their deads and finally reached to this conclusion that the reason for this blood-shed and brothers killing are his holiness Ali (A.S), Moawiah and Amr bin Aass and if these three one removed the moslems will know there duties therefore, they concluded the treaty that each one of them he responsible for killing one of the three.

Ibn Moljam undertook killing Imam Ali (A.S) and on the ninetheenth night of the month of Ramadan accompanied with some stayed in the mosque of Koofa. That night his holiness Ali (A.S) was a guest of his doughter’s and was aware of the morning accident. When he mentioned this subject to his daughter. Om-Kolthoom said: Tomorrow send Joada to the mosque.

His holiness Ali (A.S) said: It is not possible to escape the Godly decree, then he fastened his belt and while humming these two verses he went to the mosque.Fasten your back firmly for death Because death will meet you and when death comes to you don’t fear or scream.

While his holiness Ali (A.S) was in prostation, Ibn Moljam hit him with the sword on his forehead and blood from his holiness head streamed in the altar and blood dyed his honoured beard. In this condition his holiness said: I swear by the God of Kaba that I won. Then reate verse 55 from soora Taha:From it we created you and into it we shall send you back and from it we raise you a second time.

This holiness Ali was at his last moment of his life still thinking of the welfare and happiness of the peoples adviced his chidlren relatives and all the moslems saying : Idvice you of piety and to organize your deeds and always think of causing reconciliation among the moslems.Dont forget the orphans, regard the rights of the neighbours.Make Quran the practical programme for yourself.Respect (honour) praying because it is the pillar of your religion.

His holiness Ali (A.S) attained martyrdom on the 21 st of the month of Ramadan and was burried in the honoured Najaf . His shrine became the tryst for the lovers of the truth and reality.

sources:

01- Soora Ahzab, verse: 21.

02- Foroogh welayat, p.35 (kashf Al-Ghoma v.1 , p.9)

03- Aftab welayat, p.19 (Al-Kharaej and Al-Jaraeh v.1 , p.171)

04- Aftab welayat, p.19 (Behar Al-anwar v.35 , p.18)

05- Aftab welayat, p.37 (seerah bin Hesham v.1 , p.236)

06- Aftab welayat, p.38.

07- Aftab welayat, p.131 (Soora Bakara , verse:148)

08- Aftab welayat, p.86 (Mostadrak Hakem v.3 , p.14 Isteeaab , v.3 , p.35)

09- Aftab welayat, p.141 (Soora Maeda , verse:47)

10- Aftab welayat, p.697.

11- Aftab welayat, p.697 (Behar Al-Anwar quoting from Amali , v.9 , p.650)

12- Aftab welayat, p.697.

Eulogy

Eulogy to Amir Al Mumenin

Today is Rajab 13th 1429 after Hijra, I’m on my way to the pilgrimage of the land of Light and Miracles or, should I say, to the birth place of the last Messenger of God, Hazrate Mohammad Mostafa (pbuh),and his brother and cousin, Amir Al Mumenin Hazrate Ali Ibn Abi Taleb (as) ,and his gracious daughter Hazrate Fatimah Zahra (sa) and the two leaders of the young men of Paradise and honorable martyrs : Hazrate Imam Hassan Mojtaba (as) and Seyyed-ul- shohada, Hazrate Imam Hossein (as) and many others, who belong to this great and holy family.

But this very day, is the birthday of the first man who accepted the invitation of the Messenger of God to become the first Muslim; so shortly I would like to talk about his greatness and nobility of heart from some of the authentic hadîth about our lord of the believers: Amir Ol Mumenin Hazrate Ali Ibn Abi Taleb…

As you know, when Hazrate Ali Ibn Abi Taleb’s mother(sa) was ready to give birth to his son, the wall of Kaba was opened by God’s Will and by a special Miracle, and a celestial voice invited Fatimah Bent Assad to enter into the House of Kaba; when Fatimah went into the Kaba, the hole was closed once again, and the shape of the wall changed and became as it was before…

Don’t you ask yourself why didn’t Fatimah Bent Assad enter the house of Kaba from the main Door?

And why couldn’t the Host of the mother of Amir Al Mumenin invite her from its main Door, rather than from an opened wall…?

You may be right actually... But on that special occasion, the importance and the magnificence of that story wouldn’t be so great like the actual hadith from the Shiite and the Sunni versions… Maybe the enemies of the holy family of the Prophet [specially the deniers of Imamat and Velâyat of Amir al Mumenin] would offer all kinds of excuses to prove that the story is too common or too simple to be narrated and say:” Maybe the guardian of Kaba had forgotten to lock the Door and the Door was left semi opened and that Fatimah Bent Assad, with just a little push, had opened the Door herself…”

But the God of Amir Al Mumenin, knew well and was well aware of the innocence and purity of Hazrate Ali Ibn Abi Taleb (as),so the Will of God Almighty was that the wall of Kaba be opened specifically for his mother, and that it welcome its illustrious guest, and host her for three whole days.

So that the deniers of Amir Al Mumenin couldn’t say anything against the importance and the veracity of this actual fact, and the magnificence and nobleness of Amir Al Mumenin; and so the great Light of his Imamat started from his birthday and continues until now…

Author: Seyyed Ali Farid Mohammadi

Allah's attributes

About Allah's attributes

Praise be to Allah for Whom one condition does not proceed another so that He may be the First before being the Last or He may be Manifest before being Hidden. Everyone called one (alone) save Him is by virtue of being small (in number); and everyone enjoying honour other than Him is humble. Every powerful person other than Him is weak. Every master (owner) other than Him is slave (owned).

Every knower other than Him is seeker of knowledge. Every controller other than Him is sometimes imbued with control and sometimes with disability. Every listener other than Him is deaf to light voices while loud voices make him deaf and distant voices also get away from him. Every onlooker other than Him is blind to hidden colours and delicate bodies. Every manifest thing other than Him is hidden, but every hidden thing other than Him is incapable of becoming manifest.

He did not create what He created to fortify His authority nor for fear of the consequences of time, nor to seek help against the attack of an equal or a boastful partner or a hateful opponent. On the other hand all the creatures are reared by him and are His humbled slaves. He is not conditioned in anything so that it be said that He exists therein, nor is He separated from anything so as to be said that He is away from it. The creation of what He initiated or the administration of what He controls did not fatigue Him. No disability overtook Him against what He created. No misgiving ever occurred to Him in what He ordained and resolved. But His verdict is certain, His knowledge is definite, His governance is overwhelming. He is wished for at time of distress and He is feared even in bounty.

peace

Amir al-Muminin, peace be upon him said: When you are running away from the world and death is approaching, there is no question of delay in the encounter

Accept from them what you expect them to accept from you

What you find detestable in others is equally detestable in you. Accept from them what you expect them to accept from you. Do not say what you do not know, even if what you know was not much. Do not say anything you do not like to be said about you.
The Advice of Imam Ali Ibn Abi Talib (AS)
to his son Imam Al-Hasan (AS)

a friend to spare

He who has a thousand friends has not a friend to spare,And he who has one enemy will meet him everywhere. Ali ibn-Abi-Talib Subject:

out of sight

Fear more the sin when you are out of sight, it is where your witness is also your judge.

my son

Know, my son, that you have been created for the next world, not for this one, and that you are only here for a short passage not for eternity. For death not for life. You are in a temporary abode and a transitional home, on your road to the next world.

three situations

A friend is not a true friend unless he protects his brother in three situations: in his misfortune, in his absense, and at his death.

wise man

A fool's mind is at the mercy of his tongue and a wise man's tongue is under the control of his mind.