Kitab Al-irshad 1

Memorable Words and Speeches of the Commander of the Faithful

His Words about God

(This is) a brief account of some of the words of (the Commander of the faithful), peace be on him, concerning the necessity of knowing God, the Exalted, His unity and the denial of anthropomorphism (tashbih), together with a description of God's justice, the different kinds of wisdom and the evidence and proof of these.

[Abu Bakr al-Hudhali reported on the authority of al-Zuhri, on the authority of 'Isa b. Zayd, on the authority of Salih b. Kaysan:]

The Commander of the faithful, peace be on him, said, in urging the knowledge of God, may He be praised, and (the acknowledgement) of His unity:

"The first act of worshipping God is to know Him. The basis of knowledge of Him lies in (the acknowledgement of) His Unity. The support for (the acknowledgement of) His Unity is the denial of any comparison of Him, the High, (with man) in terms of stating that human qualities (sifat) subsist in Him. (This is) because of the testimony of reason that everyone in whom human qualities subsist is created (masnu'). Whereas the testimony of reason (requires) that He, the High and Exalted, Who is the Creator (sani'), is not created Through the creation of God which points towards Himself, through reason which establishes the belief in knowledge of Him, through reflection which confirms the proof of His (existence), God has caused His creation to be evidence of Himself. Through it, He has revealed His Majesty. He is One, Unique in His eternity, without partner in His Godliness, without equal in His Godliness. By virtue of the contradictory nature of things which contradict each other, them is knowledge that nothing is contrary to Him. By virtue of the nature of comparability in matters which. can be compared, there is knowledge that nothing can be compared to Him."

(The Commander of the faithful said this) in a speech which, if it was fully reported, would make this book too long.

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

Among the speeches recorded on his authority, peace be on him, about the denial of any comparison of God (with human qualities) is that which al-Sha'bi reported. He said that the Commander of the faithful, peace be on him, heard a man saying: "By Him Who is veiled with seven layers (of heaven)." Then he raised his stick towards the sky.

"Woe upon you," he said, "God is too exalted to be veiled from anything and for anything to be veiled from Him. Praise be to Him, Whom no place contains, yet from Whom nothing on earth or in heaven is hidden."

"Shall I redeem my oath, Commander of the faithful?" the man asked.

"No," he answered, "you did not swear by God. Therefore no atonement for perjury is required of you, for you were only swearing by something else."

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

The historians (ahl al-sira wa 'ulama al-naqala)report that a man 1 came to the Commander of the faithful, peace be on him, and asked: "Commander of the faithful, tell me about God, the Exalted. Did you see Him when you worshipped Him?"

"I am not one who worships someone whom I have not seen" he answered.

"Then how did you find Him when you saw Him?" he asked.

"Woe upon you," he said, "the eyes do not see Him in terms of human eye-sight. Rather the hearts see Him through the inner realities of faith (Iman). (He can be) known through evidence and can be characterised by signs, which cannot be compared to people nor attained through sense perception."

The man went away saying: "Indeed, God knows well how He should deliver His message."

In this account there is evidence that (the Commander of the faithful) denied the possibility of direct vision of God, the Mighty and High.

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

[Al-Hasan b. Abi al-Hasan al-Basri reported:]

A man came to the Commander of the faithful, peace be on him, after his departure from the battle of Siffin. He asked him: ": commander of the faithful, tell me: Was the battle which took place between you and these people a result of the decree and determination of God?"

"You have never gone up a hill nor gone down into a valley without God's decree and determination being present in the action," he answered.

"Then, Commander of the faithful, I regard (all) my concerns as God's responsibility," he said.

"Why?"

"If the decree and determination of God drive us to act," he said, "then what is the point of rewarding us for obedience and punishing us for disobedience?"

"Fellow," said the Commander of the faithful, peace be on him, have you thought that it was a sealed decree and determination? Don't think that. That sort of statement is the doctrine of idolaters, supporters of Satan and opponents of God, the Merciful. (It is such people) and the Majis with them who have adopted it. God, exalted be His- Majesty, gives commands as a matter of free choice (takhyir), and gives prohibitions as a warning (against an action.) He puts the burden on us. He is not obeyed unwillingly nor is He disobeyed as one who can be overcome. He has not created the heavens and the earth and what is between them in vain. That is the opinion of those who disbelieve. There will be woe from Hell-fire for those who disbelieve. (XXXVIII 27). "2

"What, then, is the decree and determination which you mentioned, Commander of the faithful?" asked the man.

He answered: "It is the command to obey, the prohibition of disobedience, the provision (to man) to draw near Him and to abandon those who disobey Him, the promise (of reward) and the threat (of punishment), the inspiration (He gives man) to do good and the fear of doing evil (which He arouses in man). All that is the decree of God with regard to our actions and His determination of our deeds. As for anything else (which has been claimed), do not give it any consideration. For the consideration of it will invalidate your action."

"You have dispelled my worries, Commander of the faithful," said the man. "May God dispel yours." And he began to recite:

You are the Imam, through obedience to whom we hope for forgiveness from God, the Merciful, on the Day of the Return (to Him). You have explained what was unclear in our religion. May your Lord bounteously reward you with kindness.

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

This account clarifies, through the words of the Commander of the faithful, peace be on him, the meaning of (divine) justice and the prohibition of (belief in) the doctrine of determinism (jabr), (in addition to) establishing the wisdom in the actions of God, the Exalted, and denying that there is any futility in them.

His Words about Knowledge ('Ilm)

(This is a selection of) some of the words of (the Commander of the faithful), peace be on him, in praise of (traditional) knowledge ('ilm), about the categories of people, the merit of (traditional) knowledge, and about acquiring it and wisdom.

The traditionists (ahl al-naql) have reported on the authority of Kumayl b. Ziyad, may God have mercy on him, that he said:3 One day the Commander of the faithful took me by the hand in the mosque and led me out of it. When he had gone out into the desert, he breathed a deep sigh and said: "Kumayl, these hearts are containers (of knowledge); the best of them are those which best preserve (the knowledge). Therefore preserve what I say to you. There are three kinds of people: One who knows the Lord (for His own sake), one who acquires knowledge as a means of salvation and low class rabble, followers of every crower, who bend with every breeze. These men do not seek to be illuminated by the light of learning, nor do they resort to any sure authority(rukn).

"Kumayl, knowledge is better than wealth. Knowledge guards you while you guard wealth. Wealth is diminished by expenditure while knowledge is increased even by giving it away.

"Kumayl, the love of knowledge is a (kind of) religion which is professed (by a man) and through which he perfects his obedience (to God) during his life and acquires a noble reputation after his death. Knowledge is a judge and wealth is something which is judged.

"Kumayl, those who amass wealth die even as they live while those who possess knowledge will continue to exist for as long as time lasts. Their individual entities will disappear but their images will remain in the hearts (of men).

"Here, indeed is much knowledge," and he pointed to his breast. "If I could come upon men who would carry it (hamala),..Indeed I came upon such as took it too quickly and (thus) did not protect it. Such a man would use the tools of religion for (success in) the world. He would seek to use the proofs of God and His favours as a means of dominating His friends and His Book. Or (there was the sort of man) who submitted to the wisdom (of God's knowledge) without having true vision of his own (need for) humility. At the first appearance of any problem, doubt would eat into his heart. Neither this man nor that one (was appropriate). (As each) eagerly sought pleasures and was easily dominated by passions or enamoured of amassing and hoarding wealth, they were not of the kind who would be shepherds of religion. They were both much more like cattle wandering without restraint in search of fodder. Thus in the (living) death of such carriers of knowledge would knowledge itself die.

"O God, indeed the earth will never be without (a man who is) a proof (hujja i.e. an Imam) of You to Your Creation, whether (he acts) openly in the public eye or secretly out of fear. (In this way) the proofs of God and His signs will not be brought to nought. Where are those men? They are men who are least in number yet greatest in God's esteem. Through them God preserves His proofs (to the world) until they hand them as a trust to their equals and sow them as seeds in the hearts of those like themselves. Through them knowledge has broken into the inner realities of faith and they have found the spirit of certainty to be something gentle and comforting. They have found easy what those who love the easy life have found to be hard and difficult. They are familiar with things which the ignorant distrust. They have travelled through this world with their bodies while their souls have been (always) associated with the Highest Abode. These are the representatives (khulafa) of God on His earth and those who summon His worshippers to His (true) religion.

Then he breathed a deep sigh and said: "Oh, how I long to see them." He took his hand from mine and said to me: "Go now, if you wish."

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

Among the words of (the Commander of the faithful), peace be on him, urging people to knowledge (ma'rifa), explaining its merit, and the qualities of those who possess knowledge ('ulama), and (describing) how those who seek knowledge should be, is (this report) of a speech which scholars have handed down in (their) accounts. However, we have omitted the beginning of it, (starting at) his words:

"Praise be to God, Who has guided us from error, Who has given us vision (and kept us away) from blindness, Who has (bestowed) on us the religion of Islam. (It is He) Who has caused prophethood to have been among us and Who has made us good men. He has made our ultimate pinnacle the ultimate pinnacle of prophets. He has made us the best community which has come for men. We enjoin the good and forbid the evil. We worship God and we do not associate anything with Him, nor do we take any master (wali) apart from Him. We are witnesses of God and the Apostle was our witness (of Him). We seek intercession and are given intercession along with those with whom we sought intercession from Him. We ask and our request is granted. He forgives the sins of those whom we pray for. God has elected us. We do not call on any master (wali) apart from Him.

"People, help one another to (acts of) good faith and piety. But do not help one another to sin and aggression. Fear God. Indeed God is severe in (His) punishment.

"People, I am the cousin of your Prophet and the closest of you to God and His Apostle. Therefore question me, question me. It is as if knowledge ('ilm) has already wasted away among you. When any one who possesses knowledge perishes, then part of his knowledge perishes with him. Those among the people who possess knowledge ('ulama) are like the full-moon in the sky whose light illuminates the rest of the constellations. Take hold of whatever knowledge appears to you. Beware of seeking it for four reasons: that through it you may vie with (other) possessors of knowledge; or that by it you may quarrel with the ignorant; or that as a result of it you act hypocritically in discussions; or that through it you may disregard the leaders of the people in favour of yourselves becoming leaders. Those who do (good) acts and those who do not will not receive equal punishment from God. May God benefit both us and you by what He has taught us. May (a man who has knowledge) use it only for the sake of God. Indeed He is One Who hears, One Who answers."

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

Among his statements, peace be on him, about the description of the one who possesses knowledge ('alim) and the training of one who seeks to possess knowledge is what is reported by al-Harith al-A'war. He said: I heard the Commander of the faithful say: "It is the right of the one who possesses knowledge ('alim) that he should not be questioned too much, nor be required to answer. Nor should he be troubled when he is tired, nor caught hold of by the sleeves when he rises (to leave). No (finger) should be pointed at him with regard to anything which is needed, nor should any secret of his be divulged. No one should speak slander in his presence. He should be given great respect in as much as he has preserved the command of God. The student should only sit in front of him and should not expose him to too much of his company. If a student (seeking) knowledge, or anyone else, comes to him while he is in a group, he should make a general greeting to them all and give particular good wishes to him.

"Let him be respected whether he is present or absent. Let his right be known. Indeed the man who possesses knowledge receives greater reward than the man who fasts, the man who undertakes (other religious duties), the man who strives along the path of God. When the one who possesses knowledge ('alim) dies, a breach is made in Islam which can only be filled by his successor and the one who seeks after knowledge. The angels ask for forgiveness for him and those in heaven and on earth pray for him."

His Words concerning Heresy.

Among his speeches, peace be on him, concerning heretics (ahl al-bida') and those who speak of religion in terms of their own opinion while opposing the way of true believers (ahl al-haqq) through what they say, is (the speech) reported by sound traditionists of the non-Shi'a ('amma) and the Shi'a (khassa). The speech opens with the praising of God and blessings on His Prophet, may God bless him and his family, (and then goes on)4: "My responsibility for what I say is guaranteed and I am answerable for it. It will not wither the corn-seeds which men have sown, nor will roots be parched as a result of it.

All goodness is within a man who knows his own ability. Not knowing one's own ability is sufficient ignorance for man. A creature who is most hateful to God is a man whom God, the Exalted, has left to himself, (a man) who is deviating from the true path, (a man) enamoured of words of heresy. (In this heresy) he has become addicted to fasting and prayer. Yet he is seduction to those who are seduced by him, himself going astray from the guidance of those who came before him, and leading into error those who follow him. Thus he bears (responsibility) for the sins of others, being (himself) settled in his own sinfulness. (Such a man) has picked up the refuse of ignorance amid ignorant men without guidance. Unaware of the intense darkness of rebellion, he is blind to guidance. Yet men like himself call him knowledgeable ('alim) while he is not constant in following it even for one complete day. He goes out early and seeks to make much of what is little (regarding it as) better than what is (truly) much, so that when he has quenched his thirst on polluted water and sought to increase (his knowledge) from what is vile, he sits as a judge responsible for the clarification of what is obscure to everyone else. He fears that those who came before him were without his wisdom and that the action of those who come after him will be like the action of those who came before him. If an obscure matter is brought before him, he gives an irrelevant comment on it according to his own opinion and then asserts (that) categorically. Thus he is enmeshed in doubts as if in the spider's web, not knowing whether he is right or wrong. He does not see that what is beyond (him) is within the reach (of others). If he made an analogy of one thing with another, he would never regard his opinion as being wrong. If a matter is obscure to him, he conceals it because he knows his own ignorance, deficiency, and the necessity (of hiding it) in order that it cannot be said that he does not know. Therefore he puts himself forward without knowledge. He is one who wanders aimlessly like riders without direction amid the uncertainties of unknown tracts of desert. Never does he excuse himself for what he does not know. Thus he gives a decision without ever having bitten into knowledge with a tooth that can bite. He scatters the traditions like the wind scatters sand. Inheritances (wrongly distributed) weep because of him, blood cries out for vengeance because of him. By his judgements he makes lawful the forbidden parts and forbids those that are allowed. He is invalid when he issues (judgements on cases) which come before him and he does not regret his inadequacy.

"People, it is required of you to obey and to know the one whom there is no excuse to be ignorant of. The knowledge with which Adam, peace be on him, descended, and everything with which the prophets were favoured down to your Prophet, the seal of the prophets, is in the offspring of your Prophet, Muhammad, may God bless him and his family. Where has it brought you? Or rather where are you going, you who are descended from the loins of the men who were on the Ark? This (offspring of the Prophet) is like (the Ark of Noah). Therefore (adhere to them as) you would board it. Just as those who were in it were saved, so those who enter into (association with this family) will be save through them. I guarantee that by a true oath and I am not one of those who make false claims. Woe on those who hold back, woe again on those who hold back. Haven't you been made aware of what your Prophet, may God bless him and his family, said among you, when he said in the Farewell Pilgrimage: 'I leave behind me among you two important things which, if you cleave to them, you will never go astray - that is the Book of God and the offspring from my family (ahl al-bayt). They will never scatter from you until they lead you to me at the (sacred) waters (of Heaven). Now take care how you oppose me with regard to these two (things). Otherwise there will be dread punishment. Indeed this (agreement with the Book and the family) is a sweet pleasant drink, so drink. But that (opposition) is salty and brackish, so avoid it.' "

His Words about this World and the Next

(Here is an extract from) his words, peace be on him, describing the world and warning against it.5

"The world is just like a snake ; a soft thing to touch but vicious in sting. Therefore avoid those things which please you in it because of the short length (of time) which they will be with you there. Be as familiar as you can with what is there while being as wary as you can of its possessions. For whenever one who possesses (the world) seeks to take ease from it, it diverts him from it to what is hateful."

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

(These are some of ) his words, peace be on him, regarding getting ready to go to the next world, preparing to meet God, may His Name be exalted, and advice to the people about righteous deeds. The religious scholars report this in the traditions and the historians (ashab al-sira wa-al-athar) (also) report it:

Every night when the people were taking to their beds for sleep, he would call out in a voice which could be heard by all the people in the mosque and nearby:6

"May God have mercy on you, prepare yourselves, for the call has been made among you for you to set out on the journey (to God). Give scant (attention) to staying in this world and turn (to God) with the best provisions you have. For in front of you is a mountain-pass which will be difficult to climb and halting-places full of terror, from which the one who travels (the road) and stops along it has no escape. Through God's mercy, may you be saved from its horrors. After destruction there will be no haughtiness. How sad it will be for the negligent man that his own life will be a proof against him and (the evils of) his days will lead him to the distress which God has made for (those of) us (who are like him). Beware of those who scorn grace and who will not be freed from vengeance after death. We only (exist) through Him and for Him and by virtue of His kind hand. He has power over everything."

(These are some of) his words, peace be on him, concerning shaming the life of this world and seeking to carry out actions for the next world:

"Son of Adam, let not the greatest of your concerns be what happens to you today. For if it passes you by , it was not meant for you. Your concern should be now and on every day which comes to you, that God will provide you with provision for it. You should know that you will never acquire anything beyond your own sustenance, save as one who looks after things on behalf of others. (If) your share (of wealth) in this world is abundant, then soon your heir will take it over and together with him your account on the Day of Resurrection will be lengthy. So be happy with what you have and make provision for the day of your return (to God) which is ahead of you. The journey is long, the appointment is (on the day of) the Resurrection, the destiny is Heaven or the fire (of Hell)."

Another speech of his, peace be on him, similar to that, is well known among the religious scholars and has been preserved by men of understanding and wisdom.7

"People, this world has turned its back and made known its departure. The next world has drawn near and given notice of its appearance. Indeed today is (like) the day horses are prepared (for a race) and tomorrow is (like) the day of the race. The destiny of the winner is Paradise while the fate (of the loser) will be Hell-fire. You amid days of preparations for (men), behind whom the time of death is urging haste. Whoever dedicates his works to God, will not have his hopes destroyed. Whoever allows the works (of the world) to delay him during the days of his preparations prior to the coming of the time of his death, his (worldly actions) will come to naught and his hopes will destroy him. Indeed act (righteously) with regard to both (what you) desire and (what you) fear. If your desire comes to you, thank God and add it to (what you) fear. If (what you fear) befalls you, then be mindful of God and add it to (what you) desire. God has permitted those who do good (to enjoy) goodness. To those who thank Him, He gives increase,(of blessings). There is no acquisition better than an acquisition for a day for which stores are stored, (a day) on which great sins are collected together and the intentions (of the heart) concerning them are tested. I have never seen one who aspires to Heaven asleep nor have I seen one who seeks to flee from Hell-fire asleep. One who does not benefit from certainty is harmed by doubt. The one who does not benefit from the presence of his heart and sight (will attain) his (sad) end without them. You have been commanded to set out (to the next world) and have been guided with provisions (for the journey). There are two things which I most fear for you -- the following of passion and the delay (of good actions) caused by hope. For following passion stops one from (attaining) the truth and the delay (of good actions) caused by hope makes one forget about (the need for such actions for) the next world. Indeed the world has set out on a journey away (from us) while the next world has set out on a journey towards (us). Both of them have children (who follow them). Therefore, if you can, be among the children of the next world and do not be among the children of this world. Today is (the day) for good actions without the account (to be settled). Tomorrow is (the day) for the account (to be settled) without (the opportunity for performing) good actions."

His Words about Companions, Ascetics and his Shi'a

Among the speeches which he, peace be on him, gave, mentioning the choice companions and ascetics, is that which Sa'sa'a b. Suhan al'Abdi reported: He said that one day the Commander of the faithful, peace be on him, prayed the morning prayer with them. When he had said the final greeting (of the prayer) he turned his head toward the qibla (i.e. in the direction of Mecca) as he mentioned God. He did not turn to right or left until the sun's (shadow reached) the height of a spear on the wall of that mosque - meaning the Friday-mosque in Kufa. Then he, peace be on him, turned his head towards us and said:

"I knew upright men in the time of my bosom companion, the Apostle of God, may God bless him and his family, who used to spend this night alternating between prostration and kneeling. In the morning they would have dishevelled hair, be dusty, and between their eyes, there would be (a lump) like the knee of the goat (as a result of prostration). When they remembered death, they quivered like trees quiver in the wind. Then their eyes would shed tears until their clothes became wet."

Then he, peace be on him, arose and he was speaking as if the people had remained heedless (of his words).

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

(These are some of) his words, peace be on him, concerning his sincere Shi'a. The historians (naqalat al-athar) report that one evening he, peace be on him, left the mosque. It was a moon-lit night. He headed towards the cemetery (jabbana). A group of men followed him, standing behind him. He stopped and said: "Who are you?"

"Commander of the faithful, we are your Shi'a," they replied.

He looked steadfastly at their faces and then said: "Why don't I see the mark of the Shi'a on you?"

"What is the mark of the Shi'a, Commander of the faithful?" they asked.

"Yellow faces through staying awake at night," he replied, "bleary eyes through weeping, hunched backs through standing (in prayer), hollow stomachs through fasting, dry lips through prayer, and there is the dust of those who show humility on them."8

His Words concerning Death

Among his words, peace be on him, warning and mentioning death is (the speech) which has become well-known. From it (is the following):9

"Death is a greedy pursuer. As for the pursued, neither will the one who stays be able to weaken it, nor will the one who flees be able to escape it. Therefore go forward into battle and do not shrink away since there is no escape from death. Even if you are not killed, you will die. By (God), in Whose hand is the life of 'Ali, a thousand sword blows on the head is easier than death in bed."

Concerning that are his words, peace be on him:10

"People, you have become targets so that the Fates are shooting arrows down on you. Your properties have been plundered by the blows (of Fortune). Whatever food you have eaten has stuck in your throat. Whatever drink you have drunk has choked you. I testify by God that you will not gain from this world any advantage which you can enjoy except by losing another which you were showing regard for.

"People, we have been created. Therefore be (eager) for eternity and not for transitory existence. For you will travel from one abode to another. So make provision for where you are going and where you will dwell for ever. Peace (be with you)."

Speeches Urging Men to Himself and his Family

(There are) among his speeches, peace be on him, those which urge men (to follow) him, give evidence of his own outstanding merit and of his being deprived of his right, and explain what oppression was committed against him, indicating it and drawing attention to it. (This is) what the Shi'a (khassa) and non-Shi'a ('amma) have reported. It is mentioned by Abu 'Ubayda Ma'mar b. al-Muthanna and others whom the opponents of the Shi'a cannot accuse of (partiality) in their report.11 The Commander of the faithful, peace be on him, said at the beginning of the address which he gave after the people's pledge of allegiance to his leadership (had been given) - that was after the murder of 'Uthman - (the following):

"The ruler should only pay attention to his own soul. (If he pays attention to others) he will be distracted from Heaven and Hell will be in front of him. One who earnestly strives will be saved. One who seeks has hope. One who is remiss will be in Hell-fire. These are three (kinds of person). There are two (more): an angel who flies with his wings and a prophet whom God has taken by his hand. There is no sixth (kind). The one who makes false claims will be destroyed. Those who rush heedlessly (into bad actions) will be made to fall. The right-hand side and the left-hand side lead (men) astray. The middle road is a path on which there still remains the Book, the sunna and the reports (athar) of prophethood. Indeed God, the Exalted, has treated the community with two medicines ; the whip and the sword. There will be no hesitation by the Imam in applying them. Take cover in your houses and reconcile (the differences) which are between you. (There should be) repentance for what you have done. Whoever makes himself appear (falsely) to support truth will be destroyed. You were in some affairs, (in which you were inclined against me, it was an inclination for which) you had no excuse in my eyes. As for me, if I had wanted to say (it), I would have said: May God forgive what has gone before. The two men (Abu Bakr and 'Umar) came first (in depriving me of my rights).

"Then the third stood like a crow, his concern for his stomach. Woe to him, if his wings have been clipped and his head cut off, it is better for him. Watch me. If you find something to denounce, denounce it. If you recognise it, then hasten (to carry it out). There is truth and falsehood. Each has its supporters. If the false becomes leader, then he will do as (was done) in the past. If truth becomes scarce, then perhaps for a short time it will recede but only to advance again. If your lives returned (to what they were before) you would be happy. I fear that you are now living in an intermediate period (without a prophet). I have only the ability to use reason (ijtihad) (to guide you). However, the pious of my family and the good ones of my offspring are the most forbearing of the people when they are young and the most knowledgeable of the people when they are older. We are the family of the House (ahl al-bayt), we know our knowledge from the knowledge of God. We judge according to the law of God, and we have taken (knowledge) from the words of the truthful one (i.e. the Prophet). If you follow our pronouncement, you will be guided by our clear vision. If you do not, God will destroy you at our hands. We have the standard of truth. Whoever follows it, will attain it. Whoever delays from it will be drowned. Indeed through us, the vengeance of every believer will be realised. Through us, the rope of humiliation will be removed from your necks. It is through us, not you, that God brings conquest. It is through us, not you, that He sets the seal (on life)."

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

Another extract from his speech, peace be on him, urging (men) to himself and his family, peace be on him, are his words:

"God singled out Muhammad for prophethood, and chose him for the mission. He gave him information through inspiration. He set (him) among the people ; He set him (there). We, the family of the House (ahl al-bayt), have the strongholds of knowledge, the gates of decision and the illumination of authority. Whoever loves us, his faith will benefit him and his works will bring him close (to God). Whoever does not love us, his faith will not benefit him and his works will not bring him close to God, even though he should strive night and day in prayer and fasting."

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

In addition to that is what is reported by 'Abd al-Rahman b. Jundub on the authority of his father, Jundub b. 'Abd Allah. The latter said: I visited 'Ali b. Abi Talib, peace be on him, in Medina after the people had given the pledge of allegiance to 'Uthman. I found him with head lowered and sorrowful. I asked him: "What has come upon your people?"

"Beautiful endurance," he answered.

"Praise be to God!" I said. "By God, you are indeed enduring. Do what you said you would do among the people. Summon them to yourself and inform them that you are the closest and most appropriate of the people by virtue (of your relationship) with the Prophet, may God bless him and his family, by virtue of your outstanding merit (fadl) and your priority (in Islam). Ask them to help you against these men who have conspired against you. If ten out of a hundred answer you, you would be a powerful influence with the ten over the hundred. If they approached you, that would be as you would want. If they refused, you could fight them. If you are victorious, then the authority is God's, Who gave it to his Prophet, blessing and peace be on him, and you are more appropriate for it than them. If you are killed in seeking it, then you would be killed as a martyr and you would be more deserving of God's forgiveness and have more tight to the inheritance of the Apostle of God, may God bless him and his family."

"Jundub," he said, "do you think that ten out of a hundred would pledge allegiance to me?"

"I would hope so," I replied.

"However," he retorted, "I do not expect two men from every hundred. I will tell you why. The people look to Quraysh. Quraysh says that the family of Muhammad think that they have merit over the rest of the people and that they are the masters (awliya) of the affair apart from (the rest of) Quraysh. (They say that) if they took charge of it, this authority would never leave them to go to anyone else. Since it is already with others, you should circulate it among yourselves. No, by God, Quraysh will never give this authority to us voluntarily."

"Won't you go back and tell the people what you have just said?" I asked him. "Then summon them to yourself."

"Jundub," he said, "this is not the time for that."

After that, I returned to Iraq. Whenever I used to mention any of his virtues, accomplishments and rights to the people, they would treat me roughly and drive me away until the matter of my words was brought before al-Walid b.'Uqba who was our governor at that time. He sent for me and imprisoned me until someone spoke to him about me and then he freed me.

Speeches about those who refrained from Pledging Allegiance to him and those who broke their Pledge.

Among the speeches which he, peace be on him, made when 'Abd Allah b.'Umar b. al-Khattab, Sa'd b. Abi Waqqas, Muhammad b. Maslama, Hassan b. Thabit and Usama b. Zayd withheld the pledge of allegiance from him is what al-Sha'bi reported:

When Sa'd and the others whom we have named withdrew from the Commander of the faithful, peace be on him, and withheld their pledge of allegiance, he praised and glorified God. Then he said:12

"People, you have pledged allegiance to me in the same way as the pledge was made to those before me. Choice (khiyar) only belongs to people before they make their pledge of allegiance. When the pledge of allegiance is made, then they no longer have any choice. It is duty of the Imam to follow the right course and it is the duty of subjects to submit. However, this is a general pledge of allegiance. Whoever turns away from it turns away from the religion of Islam and does not follow the path of its people. Your pledge of allegiance to me was not a random matter (falta). My affair and your affair are not one. I want God to be (the ultimate end) for you and you want me in the interests of yourselves. I swear by God that I will give sincere advice to a rival and I will give justice to the oppressed. I have learnt matters about Sa'd, Ibn Maslama, Usama,'Abd Allah and Hassan b. Thabit which I dislike. Truth (will be decided) between them and me."

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

(These are some of) his words, peace be upon him, when Talha and al-Zubayr reneged on their pledge of allegiance and set out for Mecca to meet A'isha to incite (people) against him and to make an alliance opposed to him. The religious scholars have preserved on his authority, peace be on him, that after he had praised and glorified God, he said:13

"God sent Muhammad, may God bless him and his family, to all the people. He made him a mercy for the worlds. He made manifest what he had been ordered to and spread the message of his Lord. The manifestation was carried out through him and that which was split was united in him. Roads were made safe through him and (the shedding of) blood was brought to an end by him. By him reconciliation was brought about between men with feuds and hostility, with hatred in their breasts and malice rooted in their hearts. Then God took him to Himself, as a man to be praised who had not fallen short in the object for which he performed his mission. He had not achieved anything which fell short of his intention. After him there occurred the strife which there was over the leadership. Abu Bakr took control. Then after him (came) 'Umar. Then 'Uthman took control. When there happened with regard to his affair what you already know, you came to me and said: ' We will pledge allegiance to you.' I said: 'I will not do it.' You said: 'Yes.' I said: 'No.' Then you seized my hand and stretched (yours) out towards it. I tried to withdraw it from you but you tugged at it and you pressed upon me like thirsty camels at the watering pools on a day when they are brought to them, so that I thought that you would kill me and that you would kill each other on my account. Therefore I stretched out my hand and you pledged allegiance to me of your own accord. The first of you to pledge allegiance to me were Talha and al-Zubayr; they were acting voluntarily without any compulsion. It was not much later that they asked me to allow them to make the 'umra (lesser pilgrimage). God knows that they already intended treachery. I made them renew their covenant of obedience to me and (promise) that they would not harm the community with evil deeds. They gave their covenants to me. However, they did not fulfill their promises to me, they reneged on their pledge of allegiance to me and they broke their covenant to me. How surprising it is that they submitted to Abu Bakr and 'Umar yet showed hostility to me. But I am not inferior to either of those two men. If I wanted to, I would say: O God, judge them both for what they have done against my rights and how they have attempted to diminish my authority. Give me victory over them."

Elsewhere, he, peace be on him, spoke in a similar manner, (when) he said, after praising and glorifying God:

"When God, the Exalted, took His Prophet, blessings and peace be on him, we said: We are the family of his House, his group, his inheritors and his close friends and next of kin (awliya), the creatures with most right with regard to him. There is no dispute about his right and authority. While we were in this position, the hypocrites rushed forward and took the authority of our Prophet by force away from us, and gave it to someone else. By God, at that, our eyes all wept and our hearts (grieved). Because of it our breasts became worn (with sorrow) and our souls were afflicted with grief. I was humiliated. But I swear by God that if it had not been for my fear of division among the Muslims and that most of them would return to unbelief and that religion would have been placed in jeopardy, we would have changed that as far as we could. But now you have pledged allegiance to me and those two men, Talha and al-Zubayr, have pledged allegiance to me. Both you and they (have acted) spontaneously and according to (your own) choice. Yet both of them have arisen, heading for Basra to cause division in your unity (jama'a) and to thrust misfortune into your midst. O God, seize them for the way they have deceived this community and for their evil attitude towards the general populace."

Then he said (to the people): "May God have mercy on you, hurry to seek out these two treacherous sinful perjurers before the opportunity of (preventing) the realisation of their criminal activities escapes."

When he was informed of the journey of A'isha, Talha and al-Zubayr from Mecca to Basra, he praised and glorified God. Then he said:

"A'isha, Talha and al-Zubayr have set out. Each one of the two (men) makes claims for the caliphate separately from his colleague. Talha only claims the caliphate because he is the paternal cousin of A'isha and al-Zubayr only claims it because he is the brother-in-law of her father. By God, if the two are successful in what they intend, then al-Zubayr will execute Talha or Talha will execute al-Zubayr, this one disputing the (right to) kingship of the other. By God, I know that she is one who rides a camel. She will not stop at any pasturage; she will not go along any mountain path, and she will not be able to stop anywhere except in rebellion against God until her soul and (that of) those with her comes to its final end. A third (of those with her) will be killed, a third will flee, and a third will come back. Talha and al-Zubayr know that they are wrong. They are not ignorant. How often does the ignorance of one who knows kill him and the knowledge that he has does not benefit him? By God, the dogs of al-Haw'ab14 bark at her but does one who reflects interpret and one who ponders ponder? The sinful party has established itself. Where are the good?"

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

When the Commander of the faithful, peace be on him, headed for Basra, he stopped at al-Rabadha. The last (of the returning) pilgrims met him there. They gathered together to listen to some words from him, while he was still in his tent.

Ibn 'Abbas, may God be pleased with him, reported:15

I went to him and found him stitching a sandal. I said to him: "We have a great need (to know) what you will do in order to put right our affairs."

He did not speak to me until he had finished his sandal. He put it next to the other one and then he asked me: "(How much do you) value them?"

"They have no value," I answered.

"More than that," he retorted.

"A fraction of a dirham," I suggested.

He said: "By God, they are more lovable to me than these affairs of yours but for the fact that I must establish (what is) true and ward off (what is) false."

"The pilgrims have gathered together to listen to some of your words," I said. "Would you permit me to address them? If (my words) are good, they will be yours. If they are not, then they will be mine."

"No, I will speak," he answered, and he put his hands on my breast. The palms were rough and hard and it hurt me.

He got up. I seized hold of his clothes and said: "I commend God and kinship to you."

"You should not (bother to) commend them to me," he replied and went out.

They gathered around him. He praised and glorified God. Then he said:

"God sent Muhammad, may God bless him and his family, while there was no one among the Arabs who recited an (Arabic) scripture nor claimed prophethood. He drove the people towards their salvation. By God, I am still driving them towards it. I have not changed, I have altered nothing, I have betrayed nothing until the whole of it has passed away. What is between me and the Quraysh? By God, I fought against them when they were unbelievers and I will fight against them when they bring sedition. This journey of mine (is made) on account of a covenant (made by the Prophet) to me. By God, I will split open the false so that the truth may come out of its sides. Quraysh will not take vengeance on me, for God has chosen us to be over them, and we will bring them under our control."

Then he recited:

By my life, you continued your drinking of pure milk and your eating of dry dates with yoghourt.

Yet we bestowed on you the highest rank even though you are not enough (for it). Around you, we give protection in the shield and spear.

When he stopped at Dhu Qar, he took the pledge of allegiance from those who were present. After that he addressed them. He was profuse in his praise and glorification of God and in calling for blessings on the Apostle of God, may God bless him and his family. Then he said:

"Affairs which we have (resolutely) endured have taken place earlier; (it was as if) there was a mote in our eyes in surrendering to the authority of God, the Exalted, in matters by which he tested us. There is reward for that, for endurance of them was better than causing division among the Muslims and shedding their blood. We are the family of the House of Prophethood and the offspring of the Apostle, the creatures with the most right to the authority of the (prophetic) mission. (We are) the source of favour by which God initiated this community. This Talha and al-Zubayr are not from the family of prophethood nor from the offspring of the Apostle. When they saw that God had restored our right to us after some time, they could not wait for one year, nor even one full month before they launched an attack, following in the footsteps of those before them, so that they might take away my rights and separate the unity (jama'a) of the Muslims from me."

Then he made a prayer against them.

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

['Abd al-Hamid b. 'Imran al-'Ijli reported on the authority of Salama b. Kuhayl, who said:] When the people of Kufa met the Commander of the faithful, peace be on him, at Dhu Qar, they welcomed him and said: "Praise be to God, who has singled us out for (the honour of) granting you neighbourly protection and has honoured us by (enabling us to) support you."

Then the Commander of the faithful, peace be on him, stood up among them to address them. He praised and glorified God and said:

"People of Kufa, you are the noblest of the Muslims, the most purposeful of them in following the correct course, the most upright of them in practice, the best of them in (your) participation in Islam, and the best among the Arabs in composition and origin. You are the fiercest of the Arabs in your love for the Prophet, may God bless him and his family, and the members of his House. I only came to you out of my trust in you after God because of the fact that you will give your lives against Talha and al-Zubayr's renunciation (of their fealty to me), opposition to giving obedience to me, setting out with A'isha to create discord and taking her from her house until they had brought her to Basra. The common and confused people there were seduced. However I have been informed that men of merit and the choice men in religion among them had kept aloof and have shown their dislike for what Talha and al-Zubayr have done."

He, peace be on him, fell silent and the Kufans declared: "We are your supporters and helpers against your enemy. If you summon us to weaken their (hold) over the people, we would consider that good and we would hope (to do) it."

The Commander of the faithful, peace be on him, called to them and praised them. Then he said:

"You know, Muslims, that Talha and al-Zubayr gave their pledge of allegiance to me, willingly, without compulsion and of their own accord. Then they asked permission from me to go on the lesser pilgrimage ('umra). I gave permission to them. However, they went to Basra and killed Muslims and committed forbidden actions. O God, they have cut themselves off from me, they have oppressed me and have broken their pledge of allegiance to me, they have gathered the people against me. Therefore, loose what they have bound, do not give (favourable) judgement on anything which they have done well and show them the evil (which will result) from their actions."

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

Among his speeches, peace be on him, is (the speech he made) when he left Dhu Qar setting out for Basra. After praising and glorifying God and calling for blessings on the Apostle of God, may God bless him and his family, (he said:)16

"God, the Exalted, has imposed the duty of struggling (on his behalf) (Jihad). He magnified it and He has made it a means of helping Him. By God, neither the world nor religion will be properly maintained without it.

"Satan has gathered his party and has assembled his cavalry. He has brought doubt and deception into that when matters had been clear and restored.

"By God, they have not blamed me correctly, nor have they done justice between me and themselves. They are demanding (restitution of) a right which they themselves abandoned, and (vengeance for) blood which they themselves shed. Even if I had been in partnership with them in it, they would have had a share in it. But if they have perpetrated it without me, the consequences of it are only theirs. Their greatest argument against me is against themselves. I have my clear vision which has not confused me.

"Indeed it is a wicked group in which there is kin and a scorpion's sting whose vehemence lasts for a long time and the fever from it is possible. They are being suckled by a mother who is already dry. They revive a pledge of allegiance (i.e. to 'Uthman) which had already been forsaken by them in order that straying from truth might be restored to the place it (formerly) had. I am not to blame for what was done. I am innocent of (the crime) which was perpetrated.

"How disappointing is such a man to call on you! Who does he call? If he was asked: To whom is your call addressed and to whom do you answer? Who is your Imam and what is the practice (you call for), since falsehood has been removed from its place, his tongue would be silenced about what it had said.

"By God, I shall make a tank overflow for them, from which I alone will draw. They will not be able to go away from it nor will they every be able to drink from it.

"I am content with God's proof against them and His blaming them, since I call to them and ask them to apologise. If they repent and accept (my call), then forgiveness will be given and the right course will have been accepted. There should be no ingratitude to God. If they refuse, I will let them have the edge of the sword. There is sufficiency in it as a healer of a false man and a helper of a believer."

His Words before and after the Battle of the Camel

(This is) from his speech, peace be on him, when he entered Basra and gathered his followers, to urge them to the struggle. Among the things he said, was:

"Servants of God, arise against these people, exposing your breasts to battle against them. They have reneged on their pledge of allegiance to me. They have expelled Ibn Hunayf, my governor, after grievous blows and violent punishment. They have killed al-Sababija and retaliated against Hakim b. Jabala al-'Abdi.

They have killed righteous men and pursued those who escaped to capture them behind every wall and under every hillock. They brought them and executed them in chains. What is their purpose? May God fight them. Indeed they are liars.

"Arise against them and be fierce against them. Hurl yourself against them with endurance and with fore-thought, for you know that you are attacking and fighting them after you have disposed yourselves (to give) the most piercing thrust and the most severe blow and a contest of equals. Any individual among you who feels strong hearted at the (coming) engagement and sees any of his brothers failing should defend his brother who is a benefit to him just as he would defend himself. If God wishes, he would do the same for him.