Kitab Al-irshad 1

Supplement /2

[A group of traditionists (ahl al-naql) report by a variety of chains of authority (turuq) on the authority of Ibn 'Abbas, who said:]20

I (i.e. Ibn 'Abbas) was with the Commander of the faithful at al-Rahaba. I mentioned the caliphate and those who had preceded him He breathed heavily and said:

"By God, Ibn Abi Quhafa (i.e. Abu Bakr) took on its clothes although he was aware that my position with regard to it was like the position of the axle of a mill. The stream (of knowledge) flows from me and the birds cannot rise to (the exaltedness of) my position. I allowed myself to let another robe cover me instead of it and I turned aside from it. I began to consider whether I should attempt to attack (when I would be like a man) with a hand cut off or I should endure the blind darkness (of oppression), in which the old man would grow feeble and the young become white-haired, while 'a believer' would toil until he meets his Lord.

"I realised that endurance in this was most appropriate. So I endured while all the time there was a mote in my eye and an obstruction in my throat. I could see my inheritance plundered until the time of his death came to him (i.e. Abu Bakr) and he handed it down to 'Umar. How amazing that, while he used to offer to give it up during his life, he should make a bequest ('aqd) of it after his death! How eagerly the two divided its two udders between them:

How different was my time in its saddle and the time of a man of wickedness, my brother Jabir.

"By God, he (i.e. Abu Bakr) directed it towards a coarse direction (i.e.'Umar) whose touch was harsh, who was wounding in his roughness. The man in control of it was like the rider of an obstinate camel. If he pulled its reins, he choked it. If he held its reins loosely, he caused it to go at random so that it stumbled frequently and its excuses were few. In the name of God, the people were afflicted with disorderliness, with refractoriness, with constant changes and with obstruction until death came to him. Yet even then he made it (the decision of) a consultative committee consisting of a group among whom he claimed that I was merely one. O God! O what a consultative-committee it was when doubt was stirred up against me through (being put alongside) the leading members among them so that I now come to be regarded (as merely an equal) with these men as my equals. However I descended (like a bird) when they descended and I flew like (a bird) when they flew (acting) out of a patience as a result of the long trial (I had endured) and the passage of time. One man (of the group) inclined (against me) because of his jealousy (i.e. Sa'd b. Abi Waqqas). Another man (i.e. 'Abd al-Rahman b. 'Awf) favoured his brother-in-law (i.e. 'Uthman) for other reasons which I will not mention. Eventually the third person (i.e. 'Uthman) among these people arose lifting his chest from out of his excrement and his trough. His family (i.e. the Umayyads) rushed to devour the treasury of God like the camel devours spring vegetation until its stomach is satiated by it. His actions brought about his death. The action of the people which shocked was that they (came) as messengers to me - like waves of hyenas - asking me that I should give them my acceptance of the pledge of allegiance. They were crowding in on me so that (my two sons) al-Hasan and al-Husayn would have been trampled underfoot and my two shoulders pulled apart. Yet when I undertook the affair (of the Caliphate), a group broke their oath of allegiance, another deviated from the truth and others acted wickedly as if they had never heard God say: That last abode is that which we have made for those who seek nobleness on earth and not corruption. Good health is for those who fear God (XXVIII 82). Rather, by God, they heard these words and they were aware of them but their own world was more attractive to their eyes and its adornments excited wonder in them.

By Him who split the seed and created man, if it was not for the presence of those present and the necessity of a proof (hujja) to man through the existence of such supporters and the fact that God does not give the true possessors of authority it without them being resigned (to it being swallowed) by the over-full bellies of the wrongdoers while the oppressed starve (for their rights) - (if it was not for all that) - I would throw down the reins (of the Caliphate) on to its withers and I would swallow the last with the cup of its beginning. 'Then in my view, they would find their world scantier than snot from the nose ."

A man from the Sawad came before him and handed him a letter. He broke off from his speech.

[Ibn 'Abbas added:]

I have never regretted anything nor felt such distress like the distress I felt at Losing the rest of the speech of the Commander of the faithful, peace be on him. When he had finished reading the letter, I said: "Commander of the faithful, would you continue your speech from the point which you reached?"

He answered: "In no way, in no way. It was like foam on the camel's mouth (shiqshiqa) as it opens its mouth to bellow and then falls silent."

*************

[Mas'ada b. Sadaqa reported: I heard Abu 'Abd A11ah Ja'far b. Muhammad (al-Sadiq), peace be on them, say:]

The Commander of the faithful, peace be on him, addressed the people at Kufa. He praised and glorified God. Then he said: "I am the master of the white-haired men and in me is an example of what happened to Job. God will gather my family for me just like He gathered his family for Jacob. That will be when the globe turns around - and you have been told - and it goes astray and is destroyed. Indeed, therefore before that put on the garment of endurance and acknowledge your sins to God. You have cast off your sanctity, you have put out your torches. You entrusted your guidance to those who do not even have control over themselves. You have neither ear nor eye, which is (even) weak. By God, the seeker and the sought are thus. If you had not forsaken your task, abandoned support for the truth which is in your midst, and become weak through the weakening power of the false, one who is not like you would not have taken courage at you, and the one who becomes strong against you would not have become strong and (been able) to destroy your obedience and take it away from those of you who had it. You went astray like the children of Israel went astray in the time of Moses. I speak truly (when I say): Indeed your being astray will be doubled for you after me through your persecution of my sons; it will double the loss which the children of Israel suffered. If you have drank and filled yourselves with the illnesses brought about by the authority of the tree cursed in the Qur'an, you have gathered with the one who calls croakingly (to you) to go astray and have run to answer the false. You have betrayed the one who summons (you) to the truth; you have cut yourselves off from those close to the men who fought (for the Prophet) at Badr and you have joined those of the sons of war who are furthest away (from the Muslims who fought at Badr). Indeed if what they had possessed had melted away, the test for punishment would have been near, the covering would have been revealed and the period would have been brought to an end. Then the threat (of hell) would be near. The stars would have appeared to you from the east and your moon would shine for you like the full moon. Since that is clear, come back to repentance and throw off sin.

"You should be aware that if you are obedient, the rising star of the east will take you along the path of the Apostle of God, may God bless him and his family and grant them peace; you would then have treated yourself for deafness and have sought a cure for dumbness; you would have been given sufficient provisions against straying from the path and seeking them (outside it); you would have cast a crushing burden from your necks. God only destroys those who refuse His mercy and forsake His protection: Those who do wrong will be aware of it. By what kind of change shall they be changed? (XXVI 227). "

****************

[Mas'ada b. Sadaqa also reported on the authority of Abu 'Abd Allah (Ja'far al-Sadiq); peace be on him, who said:)

The Commander of the faithful, peace be on him, addressed the people at Medina. After praising and glorifying God, he said:

"God, the Exalted, never destroyed tyrants except after showing forbearance and giving a respite. He did not rejoin a broken bone of anyone in (all) the nations except after constraint and testing. People, the problems which you have faced in the times which have passed are a lesson. Not every one who has a heart is gifted with sound judgement. Not every one who has ears can hear. Not everyone who looks through an eye can see. Therefore, servants of God, make your view good concerning (the things) which God makes your concern and look at the ruins of those whom God has destroyed because He knew that they were following the practices of the people of Pharaoh. They were people with gardens, with fantasies, with farms and high position. Those are the ruins of those who were oppressors. Indeed it is everlasting hell which will warn the one who sees it of destruction. (It comes) after well-being, joyfulness and temporary security and happiness. To whoever is steadfast, there is the happy end. The final end of affairs belongs to God. How surprising for people with intelligence! How would they live amid the rolling torrents and how would they gain sustenance without one who was protected a friend and ruler (wali) for His community which thirsts in its journey and which desires guidance? For they do not follow the tracks of a prophet, nor do they copy the practice of a testamentary trustee of authority (wasi), nor do they believe in supernatural (things), nor do they turn away from sin. How indeed, while they resort to their own minds in ambiguous matters? Each person among them, being the leader of himself, adopts in (these matters) what he considers appropriate without authorities who are able to follow a just path. They will never increase (in anything) except after violence. Some are kind to each other, and believe one another in disagreement to everything which the Apostle, may God bless him and his family, bequeathed, and in deserting whatever he carried out on the authority of the Creator of the heavens and the earths, the Aware, the Knowing. They are people from the darkness of caves of shadows, leaders of bewilderment and doubt. Whoever trusts to himself, will sink into errors. This is so for God has guaranteed the end of this path: "So that whoever is destroyed will be destroyed with proof (which has been given to him) and whoever lives will live with proof. Indeed God is hearing, aware (VIII 42). What is in greater error than a community which shuns its rulers and turns away from its shepherds. O sorrow, sorrow, the heart is wounded and grief becomes a habit as a result of the actions of our Shi'a after my death despite the nearness of its love and the intertwining of its friendship. How do some of them kill others and how does their friendship turn to hatred? By God, tomorrow (there is) the family caused to deviate from its root, encamped around a branch, given hope of victory from another direction, expecting spirit from a place other than which it will come. Every group among them will cling to a branch by which they will be taken wherever the branch inclines despite the fact that God - and praise be to Him - will gather them like the scattered clouds of spring, will bring them together and make them heaped together like heavy clouds. He will open gates for them to which they will flow, at (the advice of) their advisor, like torrents of rain where no land can resist it, no dam can stop it and the base of a lofty mountain cannot resist its path. God will plant them in the middle of valleys. He will make springs in the land for them. Through them, He will remove the privation of people and He will make available for them the estates of people so that they will take forcibly what had been taken from them forcibly. Through them, He will pull down columns and through them He will break down the casings of bricks at Iram. He will let them enjoy the stones of olives. By Him Who split the seed and created man, what they possess will melt away after they have had power in the land and high position over men just as tar and lead melt in the fire. Perhaps God will gather my Shi'a after scattering them because of the evil day of these men. No man has a right to goodness from God. Rather goodness belongs to God and the matter is all (with Him)."

*****************

The historians (naqalat al-athar) report that a man from the tribe of Asad stood before the Commander of the faithful, peace be on him and said to him: "Commander of the faithful, there is wonder among you, Banu Hashim, how this authority came to be diverted from you. You are the highest in family and in connection and closeness to the Apostle, may God bless him and his family, as well as in understanding of the Book."

The Commander of the faithful, peace be on him, replied: "Son of a worm, you are unstable and the gap is narrow so that you shoot in a way which is not straight. You have protection through your relationship by marriage and therefore the right to ask. You have sought information so know then that it was preference through which the souls of the people were generous while other souls were niggardly with it. Therefore leave off plundering the rooms which are (already) empty. Pay attention to the disasters concerning the affairs of the son of Abu Sufyan (i.e. Mu'awiya). Time has made me laugh after it had made me weep. There is no deceit which the people despaired of. By God, through my restraint and my dignity they tried to act in a false way with regard to the nature of God. How very far that is from me. They have mixed drink and dwelling between them and me. If the trials of misfortune are taken from us, I would make them responsible for the truth in its purity. If it is otherwise, do not give yourself sorrows for them and do not console sinful people."

Some of his Words of Wisdom and Warning, Peace be on him

May God have mercy on you, take your (eternal) abode from your transitory (life).

Do not rend your veils before One from Whom even your secrets are not concealed.

Take your hearts out of the world before your bodies are taken from it.

For the next life you were created and in the world you are imprisoned.

When a man dies, the angels ask about what he has brought while the people ask about what he has left behind. By God, your fathers brought some of what was for you. Do not leave behind anything at all, for then you will owe it.

The world is like a poison which the one who does not recognise it eats.

*********

There is no life without religion and there is no death except through the denial of certain truth.

Drink the sweet water. It will wake you from the slumber of rest. Beware of the pestilential torrid winds which bring destruction.

**********

The world is the abode of truth for those who know it and the place of salvation for those who take provisions from it. It is the place to which the inspiration of God has been sent down and the market place of His friends. So trade and gain the profit of heaven.

**********

Similar words were addressed by him, peace be on him, to a man whom he heard blaming the world without knowing what he ought to say about its (true) meaning:

"The world is the place (dar) of truth for those who believe in it, and a place which is to be wiped out for those who understand it. It is a place which is full of wealth for those who take their provision from it and the place of prostration for the prophets of God and a place to which His inspiration has been sent down. It is the place of prayer for His angels and the market-place of His friends, in which they gain mercy and in which they earn the profit of Heaven. Who is the man who blames it when it has called out (for men) to keep apart from it and it has cried out (for men) to separate from it, when it has announced its own death? Through its own joy it has yearned for joy. Through its own tribulation it has warned against tribulation, bringing fear, giving warning, trying to turn (men) away and terrify them. O you, who blame the world and (yet are one) who is seduced into rushing blindly into it, when did it tempt you to kill your fathers as a test and to sleep with your mothers under the earth? How did it weaken your hand and make your arm sick so that a cure is necessary for them, and doctors prescribe for them and medicines are sought for them without your search bringing them any benefit, without your (seeking) intercession bringing them any intercession? The world has made an example of them for you with your killing and your intercourse so that your weeping will not avail you not will your darlings be of any use to you."

************

People, take five things from me. For by God if you travelled on a camel for them, you would exhaust it before you found anything like them. No one should hope for anything except from His Lord, nor should one fear (anything) except his sins. The scholar ('alim), when asked about something he does not know, should not be ashamed to say that God knows. Steadfastness is of the same rank with faith as the head is to the body. He who has no patience has no faith.

***********

Every statement in which God is not mentioned is a vanity. Every silence in which there is no thought (of Him) is carelessness. Every reflection in which there is no consideration (of Him) is an idle pastime.

***********

One who buys his soul and sets it free is not like the one who sells his soul and imprisons it.

The one who gets to the shade first has been exposed to the sun. The one who gets to water first is thirsty.

Good breeding takes the place of a good family.

The man who is abstemious towards the world increases his renunciation of it whenever it increases its manifestation of itself to him.

Affection is the greatest of traps. Knowledge is the noblest of qualities.

If work is an effort then being concerned with avoiding (it) is an act of corruption

The man who goes to the extreme in rivalry commits a sin. The man who falls short in it will be subjected to it.

Forgiveness corrupts the wicked to the same extent as it restores the noble.

Whoever loves noble actions avoids crimes.

Men cast their eyes on a man whose thoughts adorn him.

The ultimate generosity is that you should give what you are able.

There is no distance for one who is present and no nearness for one who is separate.

*******

One of the greatest sins of a man is to be unaware of his faults.

********

The perfection of moderation is a willingness to accept what is sufficient.

********

Generosity is perfected through the adoption of noble deeds and the payment of debts.

Nobility is revealed through loyalty to brotherhood in hard times and easy times.

If the sinner is displeased, he slanders. If he is content, he lies. If he is covetous, he wounds.

**********

One who is not more concerned with his reason for what is, will more (inevitably) come to his death.

Put up with an error by your friend for the time of an attack by your enemy.

A good confession wipes out the act of committing a wrong.

What money is spent to make you aware of reforming your character is not wasted.

Acting moderately is easier than acting immoderately and restraint is greater in protection than profligacy.

The evilest of provisions for the return (to God) is the committing of a crime against men.

No benefit is wasted if it is received with thanks. No grace remains if it is received ungratefully.

Time is of two kinds: time you have and time you owe. When you have it don't undervalue it and when you owe it, be steadfast.

Often a mighty man is the humblest of creatures and a humble man is the mightiest of creatures.

Whoever is not tested by affairs is deceived and the one who struggles against the truth is brought down.

If the allotted span of life is known, hope is diminished.

Thankfulness is the ornament of sufficiency and steadfastness is the ornament of tribulation.

The value of each person lies in the good he does.

People are the children of their own good actions.

The person is found under his tongue.

Whoever consults those with understanding is guided correctly.

One who is satisfied with little can do without much. Those who cannot do without much have need of wicked men.

Whoever has sound roots has branches which will bear fruit.

Whoever gives hope to man regards him with awe. Whoever is deficient in the knowledge of anything, shames him.

***********

Part of his speech, peace be on him, describing man are his words:

"The most amazing thing in man is his heart. It loves wisdom and its opposite. If hope occurs to it, ambition reduces it. If ambition rouses in it, covetousness destroys it. If despair possesses it, sorrow kills it. If anger occurs to it, rage intensifies it. If it comes near contentment, it forgets to be on guard. If fear takes hold of it, caution (totally) occupies it. If protection is provided for it, heedlessness takes possession of it. If a blessing is renewed for it, (love of) power seizes it. If a tragedy befalls it, violent grief disgraces it. If it acquires wealth, riches make it unjust. If poverty gnaws at it, misfortune (completely) occupies it. If hunger presses upon it, weakness makes it idle. If it has earlier satisfied its stomach to satiety, then every diminution of it is harmful and every increase of it is corrupting."

************

When Shahzaman, daughter of Chroesroe was captured, he, peace be on him, asked her: "What did you learn from your father after the Battle of the Elephant?"

"I learned from him," she replied, "that he used to say: When God controls a matter, ambitions are brought to nought without Him and when the allotted time comes to an end, death is in view."

"How well your father spoke," he, peace be on him, answered. "Affairs are led towards their destinations until death takes part in their control."

************

One who followed certain truth and then was struck by doubt, should remain with his certain truth. Indeed certain truth cannot be removed by doubt.

A believer is tired of himself while the people find themselves in comfortable position with regard to him.

*************

The man who is lazy does not love God's truth.

The best kind of worship is steadfastness, silence, and waiting for relief.

Steadfastness is of three types: steadfastness in tragedy, steadfastness against disobedience, and steadfastness in obedience.

Clemency is the helper of the believer. Knowledge is his friend, gentleness his brother, piety his father and steadfastness is the commander of his troops.

Three things (which will earn) the treasures of Heaven are: giving alms secretly, keeping tragedy hidden and keeping sickness hidden.

Feel need for the one whose prisoner you wish to be, dispense with the one whose equal you wish to be and prefer the one whose leader you wish to be.

*************

There is no satisfaction for the licentious, no rest for the envious and no affection for the weary.

*************

He, peace be on him, said to Ahnaf b. Qays:

"The silent is the brother of the one who gives consent. Whoever is not with us is against us."

*************

Generosity belongs to the nobility of nature but over-generosity is a corruption of creation.

The abandonment of a promise to a friend is the motive for being cut off (from his friendship).

Rumours of anything among the ordinary people are evidence for the beginnings of its existence.

Search out sustenance. It is guaranteed to one who looks for it.

*************

Four kinds of men whose prayer will not be rejected: the prayer of the just Imam for his subjects; the son who is respectful to his father; the father who is respectful to his son; and the oppressed man. Of them God says: By My strength and My majesty, I will support you even after (some) time.

*************

The best kind of wealth is the abandonment of begging. The worst kind of poverty is the clinging to subservience.

Good behaviour lies in protection from destruction. Gentleness is the alleviation of distress.

A man who laughingly acknowledges hissing is better than one who behaves boldly towards God in tears.

If it was not for discussion, the (different) schools of thought would be ignorant.

*************

No tool is more beneficial than intelligence. No enemy is more harmful than ignorance.

*************

One who widens his hopes lessens his effort.

*************

The most grateful of the people is the most satisfied of them. The most ungrateful of them is the most covetous of them.'

*************

In such speeches as these wisdom may be gained. We have not included in this chapter of speeches, all of those which have been reported with these ideas from him, lest by that the speeches would become too diffuse and the book become too long. In what we have presented, there is sufficient for those with intelligence.

NOTES

1. Nahj al-Balagha, (Beirut, 1967), I, tradition no. 258. The man is identified as Dhi'bil al-Yamani. The final part of the speech is slightly different.

2. This paragraph, though in a somewhat different order, is the same as Nahj al-Balagha. III, no. 78, 481.

3. Cf. Nahj al-Balagha, III, no. 147, 495 ff.

4. Part of this speech is the same as Nahj al-Balagha, 1, no. 17, 59ff.

5. Nahj al-Balagha, III, no. 119, 489.

6. Nahj al-Balagha, I, no. 204, 321.

7. Cf. al-Jahiz, al-Bayan wa-al-Tabyin. II, 52-53. Elements from this speech are found in Nahj al-Balagha. I, no. 18, 71; no. 176, 110; and no. 41, 83.

8. For the last sentence, cf. Nahj al-Balagha, I, no. 12, 178.

9. Cf. Nahj al-Balagha, I, no. 123, 180

10. Cf. Nahj al-Balagha, I, no. 145, 202

11. Al-Jahiz, al-Bayan wa-al-Tabyin, II, 50-2.

12 Most of this speech is included in Nahj al-Balagha, I, no. 136, 194.

13. Elements of this speech are in Nahj al-Balagha, I, no. 231, 353 and no. 54, 90.

14. There is a tradition that the Prophet warned 'Aisha that when she heard these dogs barking she would know that she was doing wrong.

15. Cf. Nahj al-Balagha, I, no. 33, 76.

16. Elements of this speech are in Nahj al-Balagha, I, no. 10, 53, and no. 22, 63.

17. Nahj al-Balagha, I, no. 4, 51.

18. Nahj al-Balagha, I, no. 29, 72-3. Except for the last sentence.

19. This is a composite speech. It contains elements already reported by al-Mufid and references to it are scattered throughout Nahj al-Balagha.

20. This is the famous speech known as al-Shiqshiqiyya; cf. Nahj al-Balagha, I, no. 3, 48-50.