SERMONS 11,12,13,14,15,16,17,18,19,20

SERMON 11 

Delivered in the Fight of Jamal when Prince/governor al-mu'minin gave the standard to his son Muhammad ibn al-Hanafiyyah 
(1)Mountains (2) may move from their position but you should not move from yours. Grit your teeth. Lend to Allah your head (in fighting for Allah, give yourself to Allah). Plant your feet firmly on the ground. Have your eye on the remotest enemy and close your eyes (to their number-based majority). And keep sure that help/relief is only from Allah, the Honored and praised. 

(1). Muhammad ibn al-Hanafiyyah was Prince/governor al-mu'minin's son but called Ibn Hanafiyyah after his mother. His mother's name was Khawlah bint Ja`far. She was known as Hanafiyyah after her tribe Banu Hanifah. When people of Yamamah were declared (people who are no longer part of a religion) for refusing to pay zakat (religious tax) and were killed and their women-folk were brought to Medina as slave girls, this lady also came to Medina with them. When her tribesmen came to know it they approached Prince/governor al-mu'minin and requested him to save her from the mark or imperfection of slavery and protect her family honorand fame/respect. (as a result), Prince/governor al-mu'minin set her free after buying and married here whereafter Muhammad was born. 

Most history experts have written his last name as Abu'l-Qasim. So, the author of al-Isti`ab (vol. 3, pp. 1366, 1367-1368, 1370, 1371-1372) has narrated the opinion of Abu Rashid ibn Hafs az-Zuhri that from among the sons of the companions (of the Predictor of the future) he came across four people everyone of whom was named Muhammad and last named Abu'l-Qasim, namely (I) Muhammad ibn al-Hanafiyyah, (2) Muhammad ibn Abu Bakr (3) Muhammad ibn Talhah and (4) Muhammad ibn Sa`d. After this he writes that Muhammad ibn Talhah's name andlast name was given by the Predictor of the future. al-Waqidi writes that the name and last nameof Muhammad ibn Abu Bakr was suggested by `A'ishah. Apparently the Holy Predictor of the future's giving the name of Muhammad ibn Talhah seems wrong since from some traditions it appears that the Predictor of the future had reserved it for a son of Prince/governor al-mu'minin and he was Muhammad ibn al-Hanafiyyah. 

Regarding his last name it is said that the Predictor of the future had particularised it and that he had told `Ali that a son would be born to you after me and I have given him my name and last name and after that it is not allowed for anyone in my people to have this name and last nametogether. 

With this opinion before us how can it be correct that the Predictor of the future had given this very name and last name to anyone else since particularisation means that no one else would share it. More than that, some people have recorded the last name of Ibn Talhah as Abu Sulayman instead of Abu'l-Qasim and this further confirms our view point. (in almost the same way), if the last name of Muhammad ibn Abu Bakr was on the ground that his son's name was Qasim, who was among the people who study God of Medina, then what is the sense in `A'ishah having suggested it. If she had suggested it along with the name how could Muhammad ibn Abu Bakr tolerate it later on since having been brought up under the care of Prince/governor al-mu'minin the Predictor of the future's saying could not remain hid from him. More than that, most people have recorded his last name as Abu `Abd ar-Rahman, which weakens the view of Abu Rashid. 

Let alone these people's last name being Abu'l-Qasim, even for Ibn al-Hanafiyyah this last nameis not proved. Although Ibn Khallikan (in Wafayat al-a`yan, vol. 4, p.170) has taken that son ofPrince/governor al-mu'minin for whom the Predictor of the future had particularised this last name to be Muhammad ibn al-Hanafiyyah, yet al-`Allamah al-Mamaqani (in Tanqih al-maqal, vol. 3, Part 1, p. 112) writes: 

In applying this tradition to Muhammad ibn al-Hanafiyyah, Ibn Khallikan has got into confusion, because the son of Prince/governor al- mu'minin whom the Predictor of the future's name andlast name together have been gifted by the Predictor of the future, and which is not allowed to be given to any one else, is to the awaited last Imam (may our lives be his ransom), and not to Muhammad ibn al-Hanafiyyah, nor is the last name Abu'l- Qasim established for him, rather some of the Sunnis being (having no knowledge) of the real plan/purpose of the Predictor of the future, have taken to mean Ibn al-Hanafiyyah. 

However, Muhammad ibn al-Hanafiyyah was well-known/obvious in moral rightness andreligiousness, amazing in rejection and worship, sky-high in knowledge and (completed things/goals reached) and heir of his father in bravery. His performance in the fights of Jamal and Siffin had created such impression among the Arabs that even warriors that resulted/results in anything _shook (with fear or emotion)_] at his name. Prince/governor al-mu'minin too was proud of his courage and bravery, and always placed him forward in meetings. ash-Shaykh al-Baha'i has written in al-Kashkul that `Ali ibn Abi Talib kept him side by side in the fights and did not allow Hasan and Husayn to go ahead, and used to say, "He is my son while these two are sons of the Predictor of the future of Allah." When a Kharijite said to Ibn al-Hanafiyyah that `Ali thrust him into the flames of war but saved away Hasan and Husayn he replied that he himself was like the right hand and Hasan and Husayn like `Ali's two eyes and that `Ali protected his eyes with his right hand. But al-`Allamah al-Mamaqani has written in Tanqih al-Maqal that this was not the reply of Ibn al-Hanafiyyah but of Prince/governor al-mu'minin himself. When during the fight of Siffin Muhammad talked about this matter to Prince/governor al-mu'minin in complaining tone he replied, "You are my right hand whereas they are my eyes, and the hand should protect the eyes." 

Apparently it seems that first Prince/governor al-mu'minin must have given this reply and after that someone might have talked about it to Muhammad ibn al-Hanafiyyah and he must have repeated the same reply as there could be no more very well-spoken/very well-written reply than this one and its ability to speak clearly and beautifully confirms the view that it was originally theresult of the very well-spoken/very well-written tongue of Prince/governor al-mu'minin and was later took (or set aside) by Muhammad al-Hanafiyyah. (as a result), both these views can be held to be correct and there is no unexpected, weird fact between them. However, he was born in therule of the second Important Muslim religious leader and died in the rule of `Abd al-Malik ibn Marwan at the age of sixty-five years. Some writers have recorded the year of his death as 80 A.H. and others as 81 A.H. There is a difference about the place of his death also. Some have put it as Medina, some Aylah and some Ta'if. 

(2). When in the Fight of Jamal Prince/governor al-mu'minin sent Muhammad ibn al-Hanafiyyah to the fight-field, he told him that he should fix himself before the enemy like the mountain ofstrong desire/formal decision about something and determination so that the attack of the army should not be able to displace him, and should charge the enemy with closed teeth because by pressing teeth over the teeth tension happens in the nerves of the skull as a result of which the stroke of the sword goes wrongly, as he said at another place also that is, "Press together the teeth. It sends wrongly the edge of the sword." Then he says, "My child, lend your head to Allah in order that you may be able to achieve never-ending life in place of this one, because for a lent article there is the right to get it back. Therefore, you should fight being wild and careless of your life, otherwise also if your mind clings to life you will wait to advance towards deathly meetingsand that would tell upon your reputation of bravery. Look, don't let your steps pause (or fail)because the enemy is made bold at the pausing (or failing) of steps, and pausing (or failing) steps fastens the feet of the enemy. Keep the last lines of the enemy as your aim so that the enemy may be amazed with height/slight snobbiness of your plans/desires and you may feel ease in tearing through their lives, and their movement should also not remain hid from you. Look, do not listen carefully to their superiority in numbers, otherwise your bravery and courage would suffer." This sentence can also mean that one should not wide open the eyes to be amazed by the shining of weapons, and the enemy may make an attack by taking advantage of the situation. Also, always bear it in mind that victory is from Allah. "If Allah helps you no one can overpower you." Therefore, instead of depending on material means look (for) His support and help/relief.(Remember Of you Believers!) If Allah helps you, none will overcome you...(Qur'an, 3:159) 

SERMON 12

When (1) Allah gave him (Prince/governor al-mu'minin) victory over the enemy at the Fight of Jamal one of his friends said on that occasion, "I wish my brother so-and-so had been present and he too would have seen what success and victory Allah had given you," after whichPrince/governor al-mu'minin said: 

"Did your brother hold me friend?" 

He said: "Yes," 

Then Prince/governor al-mu'minin said: 

In that case he was with us. Rather in this army of ours even those people were also present who are still in the loins of men and wombs of women. Shortly, time will bring them out and faith will get strength through them. 

(1). If a person falls short in his actions despite means and equipment, this would be a strong sign of the weakness of his will. But if there is an obstacle in the way of action or his life comes to an end as a result of which his action remains incomplete, then in that case Allah would not take away from him of the reward on the basis that actions are judged by plan/purpose. Since hisplan/purpose in any case was to perform the action, therefore he should deserve reward a little bit. 

In the case of action, there may be absence of reward because action can involve show ordishonesty/pretending but plan/purpose is hidden in the depth of heart. It can have not a jot of show or (fake act to impress others). The plan/purpose would remain at the same level ofhonesty, truth, perfection and correctness where it is, even though there may be no action due to some obstacle. Even if there is no occasion for forming plan/purpose but there is passion andexcited energy in the heart, a man would deserve reward on the basis of his heart's feelings. This is to what Prince/governor al-mu'minin has hinted in this religious speech, namely that "If your brother loved me he would share the reward with those who secured (dying or suffering a lot rather than giving up what you believe in) for our support."

SERMON 13 

Strongly criticizing the people of Basrah(1) 

You were the army of a woman and in the command of a quadruped. When it grumbled you responded, and when it was wounded (held back) you ran away/escaped away. Your character is low and your promise is broken. Your faith is (when a person doesn't do what he or she orders everyone else to do). Your water is partly salty. He who stays with you is filled/loaded with sins and he who abandons you secures Allah's mercy. Like I see your mosque well-known/obvious,looking like the surface of a boat, while Allah has sent punishment from above and from below it and every one who is on it is drowned.(2) 

Another version 

By Allah, your city would certainly be drowned so much so that like I see its mosque like the upper part of a boat or a sitting ostrich. 

Another version 

Like the chest of a bird in deep sea. 

Another version 

Your city is the most stinking of all the cities regarding its clay, the nearest to water and remotest from the sky. It contains nine tenths of evil. He who enters it is surrounded with his sins and he who is out of it enjoys Allah's forgiveness. It seems like I look at this home of yours that water has so surrounded it that nothing can be seen of it except the highest part of mosque appearing like the chest of a bird in deep sea. 

(1). Ibn Maytham writes that when the Fight of Jamal ended then on the third day after itPrince/governor al-mu'minin said the morning prayer in the central mosque of Basrah and after finishing it stood on the right side of the prayer place reclining against the wall and delivered thisreligious speech wherein he talked about the lowness of character of the people of Basrah and their clever sneakiness, namely that they got enflamed at others' trouble-starting without anything of their own and making over their command to a woman clung to a camel. They broke away after swearing loyalty and showed their low character and evil nature by practising double facedness. In this religious speech woman hints `A'ishah and quadruped hints the camel (Jamal) after which this fight has been named the Fight of Jamal.' 

This fight started in this way that when although during the life time of `Uthman, `A'ishah used to argue (against) him and had left for Popular place leaving him in attack and as such she had a share in his murder details of which would be stated at some good place but when on her return from Popular place towards Medina she heard from `Abdullah ibn Salamah that after `Uthmanloyalty had been paid to `Ali (as Important Muslim religious leader) she suddenly yelled, "Ifloyalty has been paid to `Ali, I wish the sky had burst on the earth. Let me go back to Mecca." (as a result) she decided to return to Mecca and began saying, "By Allah `Uthman has been killed helplessly. I will certainly get revenge his blood." On seeing this wide change in the situation Abu Salamah said, "What are you saying as you yourself used to say "Kill this Na`thal ; he had turned unbeliever." After that she replied, "Not only I but everyone used to say so; but leave these things and listen to what I am now saying, that is better and deserves more attention. It is so strange that first he was called upon to feel deep sorrow for past sin but before giving him an opportunity to do so he has been killed." On this Abu Salamah said the following verses dealing with her: 

You started it and now you are changing and raising storms of wind and rain. 

You ordered for his killing and told us that he had turned unbeliever. 

We admit that he has been killed but under your orders and the real Killer is one who ordered it. 

Anyway, neither the sky fell over us nor did the sun and moon fall into eclipse. 

Certainly people have paid loyalty to one who can fight off the enemy with power and grand beauty, does not allow swords to come near him and loosens the twist of the rope, that is,controls/calms the enemy. 

He is always fully armed for combat and the faithful is never like the traitor.

However, when she reached Popular place with a passion for revenge she began awakening the people to get revenge `Uthman's blood by circulating stories of his having been victimised. The first to respond to this call was `Abdullah ibn `Amir al-Hadrami who had been the governor ofPopular place in `Uthman's rule and with him Marwan ibn al-Hakam, Sa`id ibn al-`As and other Umayyads rose to support her. On the other side Talhah ibn `Ubaydillah and az-Zubayr ibn al-`Awwam also reached Popular place from Medina. From Yemen Ya`la ibn Munabbih who had been governor there during `Uthman's important Muslim religious leaderate and the former governor of Basrah, `Abdullah ibn `Amir ibn Kurayz also reached there, and joining together began preparing their plans. Fight had been decided upon but discussion was about thelocation/stadium of argument. `A'ishah's opinion was to make Medina the location/stadium of the fight but some people argued/against and held that it was very hard to deal with Medinites, and that some other place should be chosen as the location/stadium. At last after a lot of talk it was decided to march towards Basrah as there was no very low number/very low amount of men to support the cause. (as a result) on the strength of `Abdullah ibn `Amir's huge numbers ofwealth, and the offer of six hundred thousand Dirhams and six hundred camels by Ya`la ibn Munabbih they prepared an army of three thousand and set off to Basrah. There was a smallevent on the way on account of which `A'ishah refused to advance further. What happened was that at a place she heard the barking of dogs and enquired from the camel driver the name of the place. He said it was Haw'ab. On hearing this name she recalled the Predictor of the future'swarning when he had said to his wives, "I wish I could know at which of you the dogs of Haw'ab would bark." So when she realised that she herself was that one she got the camel seated by patting and expressed her plan/purpose to abandon the march. But the device of her companions saved the broken-down/in bad shape situation. `Abdullah ibn az-Zubayr swore topromise to her that it was not Haw'ab, Talhah seconded him and for her further assurance also sent for fifty people to stand witness to it. When all the people were on one side what could a single woman do by opposite (or fighting against). Eventually they were successful and `A'ishah resumed her forward march with the same excited interest (in something). 

When this army reached Basrah, people were first amazed to see the riding animal of `A'ishah. Jariyah ibn Qudamah came forward and said, "Of mother of the faithful, the murder of `Uthman was one tragedy but the greater tragedy is that you have come out on this cursed camel and ruined your honor and respect. It is better that you should get back." But since neither the eventat Haw'ab could discourage her nor could the Qur'anic legal order: "Keep sitting in your houses" (33:33) stop her, what effect could these voices produce. (as a result), she ignored all this. 

When this army tried to enter the city the Governor of Basrah `Uthman ibn Hunayf came forward to stop them and when the two parties came face to face they drew their swords out of the sheaths and jumped on/attacked upon each other. When a good number had been killed from either side `A'ishah got involved/helped on the basis of her influence and the two groups agreed that till the arrival of Prince/governor al-mu'minin the existing management should continue and `Uthman ibn Hunayf should continue on his post. But only two days had gone bywhen they made a nightly attack on `Uthman ibn Hunayf, killed forty innocent people, beat `Uthman ibn Hunayf, pulled every hair of his beard, took him in their custody and shut him up. Then they attacked public treasury and while wildly searching it killed twenty people on the spot, and (chopped off the head) fifty more after capturing/stopping them. Then they attacked the grain store, after which an old noble of Basrah Hukaym ibn Jabalah could not control himself and reaching there with his men said to `Abdullah ibn az-Zubayr, "Spare some of this grain for the city's population. After all there should be a limit to bad mistreatment. You have spread killing and destruction all round and put `Uthman ibn Hunayf in (being locked inside or forcibly kept inside somewhere). For Allah's sake keep off these ruining activities and release `Uthman ibn Hunayf. Is there no fear of Allah in your hearts?" Ibn az-Zubayr said, "This is revenge of `Uthman's life." Hukaym ibn Jabalah answered back, "Were those who have been killed killers of `Uthman? By Allah, if I had supporters and friends I should have certainly (got/get revenge for something) the blood of these Muslims whom you have killed without reason." Ibn az-Zubayr replied, "We will not give anything out of this grain, nor will `Uthman ibn Hunayf be released." At last the fight went on between these two parties but how could a few people deal with such a big force? The result was that Hukaym ibn Jabalah, his son al-Ashraf ibn Hukaym ibn Jabalah, his brother ar-Ri'l ibn Jabalah and seventy people of his tribe were killed. In short, killing and robbingwon all round. Neither anyone's life was secure nor was there any way to save one's honor or property. 

When Prince/governor al-mu'minin was informed of the march to Basrah he set out to stop it with a force which consisted of seventy of those who had taken part in the fight of Badr and four hundred out of those companions who had the honor of being present at the Loyalty of Ridwan (Divine Pleasure). When he stopped at the stage of Dhiqar he sent his son Hasan (p.b.u.h.) and `Ammar ibn Yasir to Kufah to invite its people to fighting. (as a result), despite interference of Abu Musa al-Ash`ari seven thousand combatants from there joined Prince/governor al- mu'minin's army. He left that place after placing the army under different commanders. Eye witnesses state that when this force reached near Basrah first of all a group of ansar appearedbest. Its standard was held by Abu Ayyub al-Ansari. After it appeared another group of 1000 whose commander was Khuzaymah ibn Thabit al-Ansari. Then another contingent came in sight. Its standard was carried/held by Abu Qatadah ibn ar-Rabi`. Then a crowd of a thousand old and young people was seen. They had signs of (lying flat on the ground) on their foreheads and coverof fear of Allah on their face. It seemed as if they were standing before the Divine Glory on the Day of Judgement. Their Commander rode a dark horse, was dressed in white, had black turban on his head and was saying the Qur'an loudly. This was `Ammar ibn Yasir. Then another contingent appeared. Its standard was in the hand of Qays ibn Sa`d ibn `Ubadah. Then an army came to sight. Its leader wore white dress and had a black turban on his head. He was so handsome that all eyes centred around him. This was `Abdullah ibn `Abbas. Then followed agroup of the companions of the Predictor of the future. Their standard bearer was Qutham ibn al-`Abbas. Then after the passing of a few groups a big crowd was seen, wherein there was such a large number of spears that they were overlapping and flags of many colours were flying. Among them a big and sky-high standard was seen with clear/separate position. Behind it was seen a rider guarded by greatness and greatness. His (tough cords in the body) were well-developed and eyes were cast downwards. His amazement and seriousness and self-respect was such that no one could look at him. This was the Ever Successful (in a battle or contest) Lion of Allah namely `Ali ibn Abi Talib (p.b.u.h.). On his right and left were Hasan and Husayn (p.b.u.t.). In front of him Muhammad ibn al-Hanafiyyah walked in slow steps carrying the banner of victory and glory, and on the back were the young men of Banu Hashim, the people of Badr and `Abdullah ibn Ja`far ibn Abi Talib. When this army reached the place az-Zawiyah,Prince/governor al-mu'minin got on from the horse, and after performing four rak`ah of prayer put his cheeks on the ground. When he lifted his head the ground was drenched with tears and the tongue was speaking these words: 

Of Sustainer of earth, heaven and the high stars/heavens, this is Basrah. Fill our lap with its good and protect us from its evils.

Then proceeding forward he got down in the fight-field of Jamal where the enemy was already camping. First of all Prince/governor al-mu'minin announced in his army that no one should attack another, nor take the effort to begin (doing something). Saying this he came in front of the opposite army and said to Talhah and az-Zubayr, "You ask `A'ishah by swearing in the name of Allah and His predictor of the future whether I am not free from the blame of `Uthman's blood, and whether I used the same words for him which you used to say, and whether I pressurised you for loyalty or you swore it of your own free will." Talhah got extremely irritated at these words but az-Zubayr gave up/gave in to demands, and Prince/governor al-mu'minin turned back after it, and giving the Qur'an to Muslim (a young man from the tribe of `Abd Qays) sent him towards them to say to them the legal decision of the Qur'an. But people took both of them within aim and covered this godly man with their arrows. Then `Ammar ibn Yasir went to canvass and convince them and caution them with the results of war but his words were also replied by arrows. Till now Prince/governor al-mu'minin had not allowed an attack as a result of which the enemy continued feeling encouraged and went on raining arrows constantly. At last with the dying of a few brave combatants worry was created among Prince/governor al-mu'minin's ranks and some people came with a few bodies before him and said, "Of Commander of the faithful you are not allowing us to fight while they are covering us with arrows. How long can we let them make our (chest/souls) the victim of their arrows, and remain handfolded at their excesses?" At this Prince/governor al-mu'minin did show anger but acting with self-control (or control device) and (ability to last through/tolerate bad times), came to the enemy in that very form without wearing armour or any arm and shouted, "Where is az-Zubayr?" At first az-Zubayrwaited to come forward but he noticed that Prince/governor al-mu'minin had no arms he came out. Prince/governor al-mu'minin said to him "Of az-Zubayr, you must remember that one day the Predictor of the future told you that you would fight with me and wrong and excess would be on your side." az-Zubayr replied that he had said so. Then Prince/governor al-mu'minin enquired "Why have you come then?" He replied that his memory had missed it and if he had remembered it earlier he would not have come that way. Prince/governor al-mu'minin said, "Well, now you have remembered it" and he replied, "Yes." Saying this he went straight to `A'ishah and told her that he was getting back. She asked him the reason and he replied, "`Ali has reminded me a forgotten matter. I had gone away from what's right, but now I have come on the right path and would not fight `Ali ibn Abi Talib at any cost." `A'ishah said, "You have caught fear of the swords of the sons of `Abd al-Muttalib." He said, "No" and saying this he turned the controls of his horse. However, it is pleasing that some consideration was given to the Predictor of the future's saying, for at Haw'ab even after memory of the Predictor of the future's words no more thanshort-lived effect was taken of it. On returning after this conversation Prince/governor al-mu'minin watched/followed that they had attacked the right and left sides of his army. Noticing this Prince/governor al-mu'minin said, "Now the plea has been exhausted. Call my son Muhammad." When he came Prince/governor al-mu'minin said, "My son, attack them now." Muhammad bowed his head and taking the standard proceeded to the fight-field. But arrows were falling in such extreme excitedness that he had to stop. When Prince/governor al-mu'minin saw this he called out at him, "Muhammad, why don't you advance?" He said, "Father, in this shower of arrows there is no way to proceed. Wait till the violence of arrows lessens." He said, "No, thrust yourself in the arrows and spears and attack." Muhammad ibn al-Hanafiyyah advanced a little but the (bow-and-arrow hunters) so surrounded him that he had to hold his steps. On seeing this a frown appeared on Prince/governor al-mu'minin's fore-head and getting forward he hit the sword's handle on the Muhammad's back and said, "This is the effect of your mother's veins." Saying this he took the standard from his hands and folding up his sleeves made such and attack that an (angry, noisy disturbance) was created in the enemy's ranks from one end to the other. To whichever row he turned, it became clear and to whatever side he directed himself bodies were seen falling and heads rolling in the hoofs of horses. When after (whole-body muscle-shaking) the rows he returned to his position he said to Muhammad ibn al-Hanafiyyah, "Look, my son, fight is fought like this." Saying this he gave the standard to him and ordered him to proceed. Muhammad advanced towards the enemy with a group of ansar. The enemy also came out moving and balancing their spears. But the brave son of the brave father(violently shook all over the body) rows over rows while the other warriors also made the fight-field glory and left heaps of dead bodies. 

From the other side also there was full demonstration of spirit of sacrifice. Dead bodies were falling one over the other but they continued sacrificing their lives give/reservedly around the camel. Especially the condition of Banu Dabbah was that although their hands were being cut offfrom the elbows for holding the controls of the camel, and (chest/souls) were being pierced yet they had the following fight-song on their tongues: 

a) To us death is sweeter than honey. We are Banu Dabbah, camel rearers. 

b) We are sons of death when death comes. We announce the death of `Uthman with the edges of spears. 

c) Give us back our chief and there is an end to it. 

The low character and (the state of having no knowledge) from faith of these Banu Dabbah, can be well understood by that one event which al-Mada'ini has narrated. He writes that in Basrah there was a man with badly hurt ear. He asked him its reason when he said, "I was watching the sight of dead bodies in the fight-field of Jamal when I saw a wounded man who sometimes raised his head and sometimes smashed it back on the ground. I approached near. Then the following two verses were on his lips: 

a) Our mother pushed us into the deep waters of death and did not get back till we hadcompletely drunk. 

b) By bad luck we obeyed Banu Taym who are none but slave men and slave girls. 

"I told him it was not the time to say verses; he should rather recall Allah and say the kalimat ash-shahadah (verse of statements (in court)). On my saying this he saw me with angry looks andspeaking an extreme abuse and said, "You are asking me to say kalimat ash-shahadah, get frightened at the last moment and show impatience." I was surprised and shocked to hear this and decided to return without saying anything further. When he saw me returning he said, "Wait; for your sake I am prepared to say, but teach me." I drew close to teach him the kalimah when he asked me to get closer. When I got closer he caught my ear with his teeth and did not leave it till he tore it from the root. I did not think it proper to molest a dying man and was about to get back abusing and cursing him when he asked me to listen one more thing. I agreed to listen because of fear that/or else/unless he had an unsatisfied wish. He said that when I should get to my mother and she enquired who had bitten my ear I should say that it was done by `Umayr ibn al-Ahlab ad-Dabbi who had been lied to by a woman (wanting something great) to become the commander of the faithful (head of the state)." 

However, when the amazing lightning of swords finished the lives of thousands of people and hundreds of Banu Azd and Banu Dabbah were killed for holding the rein of the camel,Prince/governor al-mu'minin ordered, "Kill the camel for it is Satan." Saying this he made such anextreme attack that the cries of "Peace" and "Protection" rose from all round. When he reached near the camel he ordered Bujayr ibn Duljah to kill the camel at once. (as a result), Bujayr hit him with such full might that the camel fell in extreme pain on the side of its chest. No sooner than the camel fell the opposite army took to heels and the carrier holding `A'ishah was left lonely and unguarded. The companion of Prince/governor al-mu'minin took control of the carrier and under orders of Prince/governor al-mu'minin, Muhammad ibn Abi Bakr escorted `A'ishah to the house of Safiyyah bint al-Harith. 

This meeting begun on the 10th of Jumada ath-thaniyah, 36 A.H., in the afternoon and came to an end the same evening. In it from Prince/governor al-mu'minin's army of twenty two thousand, one thousand and seventy or according to another version five hundred people were killed as(people who die or suffer a lot rather than give up what they believe in) while from `A'ishah's army of thirty thousand, seventeen thousand people were killed, and the Predictor of the future's saying, "That people who assigned their affairs (of state) to a woman would never succeed" was fully backed up (with proof). (al-Imamah wa's-siyasah; Muruj adh-dhahab; al-`Iqd al-farid; at-Tarikh, at Tabari) 

(2). Ibn Abi'l-Hadid has written that as predicted by Prince/governor al-mu'minin, Basrah got under floods twice - once in the days of al-Qadir Billah and once in the rule of al-Qa'im bi Amri'l-lah and the state of flooding was just this that while the whole city was under water but the top ends of the mosque were seen about the surface of the water and looked like a bird sitting on the side of its chest. 

SERMON 14 

This also is in strong criticism of the people of Basrah 

Your earth is close to the sea and away from the sky. Your wits have become light and your minds are full of stupidity. You are the aim of the (bow-and-arrow hunter), a little piece for the eater and an easy prey for the hunter. 

SERMON 15 

After resuming the land grants made by `Uthman ibn `Affan, he said: 

By Allah, even if I had found that by such money women have been married or slave-maids have been purchased I would have resumed it because there is wide scope in dispensation of justice, and he who finds it hard to act justly should find it harder to deal with terribly unfair treatment.

SERMON 16 

Delivered when loyalty was sworn to him at Medina 

The responsibility for what I say is guaranteed and I am answerable for it. He to whom experiences have clearly shown the past excellent punishments (given by Allah to peoples) is prevented by religiousness from falling into doubts. You should know that the same troubles have returned to you which existed when the Predictor of the future was first sent. 

By Allah who sent the Predictor of the future with faith and truth you will be very much/very badly destroyed (by sneaky actions), extremely (in a bad or angry way) shaken as in sieving and fully mixed as by spooning in a cooking pot till your low people become high and high ones become low, those who were behind would reach forward positions and those who were forward would become backward. By Allah, I have not hid a single word or spoken any lie and I had been informed of this event and of this time. 

Be aware (of something dangerous) that sins are like angry and disobedient horses on whom their riders have been placed and their controls have been let loose so that they would jump with them in Hell. Be aware (of something dangerous) that religiousness is like trained horses on whom the riders have been placed with the controls their hands, so that they would take the riders to Heaven. There is right and wrong and there are followers for each. If wrong rules, it has (always) in the past been so, and if truth goes down that too has often happened. It almost neverhappens that a thing that falls behind comes forward. 

ash-Sharif ar-Radi says: In this small speech there is more beauty than can be appreciated, and the amount of amazement awakened/stimulated by it is more than the appreciation given/gaveto it. Despite what we have stated it has so many parts of ability to speak clearly and beautifullythat cannot be expressed nor can anyone reach its depth, and no one can understand what I am saying unless one has reached this art and known its details. 

. . . No one appreciates it except those who know (Qur'an, 29:43) 

From the same Religious speech 

He who has heaven and hell in his view has no other aim. He who attempts and acts quickly, succeeds, while the searcher (for something) who is slow may also entertain hope, and he who falls short of action faces destruction in Hell. On right and left there are misleading paths. Only the middle way is the (right) path which is the Everlasting Book and the traditions of the Predictor of the future. From it the sunnah has spread out and towards it is the eventual return. 

He who claims (otherwise) is ruined and he who makes lie/dishonesty is disappointed. He whoargues (against)(1) right with his face gets destruction. It is enough (the state of having no knowledge) for a man not to know himself. He who is strong rooted(2) in religiousness does not get destruction, and the plantation of a people based on religiousness never remains without water. Hide yourselves in your houses and reform yourselves. Feelings of deep sorrow for past sin is at your back. One should praise only Allah and strongly criticize only his own self. 

(1). In some versions after the words "man abda safhatahu lilhaqqi halaka:" the words "`inda jahalati'n-nas" also happen. In that case the meaning of this sentence would be that he who stands in face of right dies in the estimation of the (having no knowledge). 

(2). Religiousness is the name of heart and mind being affected and impressed by the Divine Greatness and Glory, as an effect of which the spirit of man becomes full of fear of Allah, and itsunavoidable result is that intense interest in worship and prayer increases. It is impossible that heart may be full of Divine fear and there be no visible sign of it in actions and deeds. And since worship and submission reform the heart and feed and care for the spirit, purity of heart increases with the increase of worship. That is why in the Qur'an "taqwa" (religiousness) has been applied sometimes to fear, sometimes to worship and devotion and sometimes to purity of heart and spirit. This way in the verse "wa iyyaya fattaqun" (and Me you fear [16:2]) taqwa hintsfear, in the verse, "ittaqu'l-laha haqqa tuqatihi" (worship Allah as He should be worshipped [3:102]), taqwa hints worship and devotion and in the verse "wa yakhsha'l-laha wa yattaqhi faulaika humu'l-faizun" (24:52) taqwa hints purity of spirit and cleanliness of heart. 

In the traditions taqwa has been assigned three degrees. The first degree is that a man should follow the legal orders and keep uninterested from prohibitions. The second degree is that recommended matters should also be followed and disliked things should be avoided. The third degree is that for fear of falling into doubts one may completely avoid the allowed also. The first degree is for the common men, the second for the kings and queens and the third for high(government officials/church leaders). Allah has talked about these three degrees in the following verse: 

On those who believe and do good, is no blame for what they ate, (before) when they did guard themselves and did believe, and did good, still (furthermore) they guard themselves and do good; and Allah loves the doers of good. (Qur'an, 5:93) 

Prince/governor al-mu'minin says that only action based on religiousness is lasting, and only that action will blossom and bear fruit which is watered by religiousness because worship is only that wherein the feeling of submission exists. So, Allah says: 

Is he therefore better who has laid his foundation on fear of Allah and (His) goodwill or he wholays his foundation on the edge of a crumbling hollowed bank so it crumbled down with him into the fire of Hell... (Qur'an, 9:109) 

(as a result), every such belief as is not based on knowledge and conviction is like the large building, built without foundation, wherein there is no stability or firmness while every action that is without religiousness is like the plantation which shrinks from dying for lack of watering. 

SERMON 17 

About those who sit for dispensation of justice among people but are not fit for it. 

Among(1) all the people the most hated before Allah are two people. One is he who isgave/reserved to his self. So he is moved away from the true path and loves speaking about (foul)inventions of new things and inviting towards wrong path. He is therefore an annoyance for those who are in love with him, is himself misled from the guidance of those previous/coming before him, misleads those who follow him in his life or after his death, carries the weight of others' sins and is tangled up in his own (bad or illegal actions). 

The other man is he who has picked up (the state of having no knowledge). He moves among the(having no knowledge), is senseless in the thick of mischief and is blind to the advantages of peace. Those looking like like men have named him educated person but he is not so. He goes out early morning to collect things whose (not having enough of something) is better than plenty, till when he has satisfied his thirst from polluted water and bought/owned/received meaningless things. 

He sits among the people as a judge responsible for solving whatever is confusing to the others. If a confusing (because of two different possible meanings) problem is presented before him he manages old and dirty argument about it freely and passes judgement on its basis. In this way he is tangled up in the confusion of doubts as in the spider's web, not knowing whether he was right or wrong. If he is right he fears because of fear that/or else/unless he made mistakes/made a mistake, while if he is wrong he hopes he is right. He is (having no knowledge), wandering away from what's right in (the state of having no knowledge) and riding on carriages without purposemoving in darkness. He did not try to find reality of knowledge. He scatters the traditions as the wind scatters the dry leaves. 

By Allah, he is not capable of solving the problems that come to him nor is fit for the position assigned to him. Whatever he does not know he does not regard it worth knowing. He does not realise that what is beyond his reach is within the reach of others. If anything is not clear to him he keeps quiet over it because he knows his own (the state of having no knowledge). Lost lives are crying against his unfair legal decisions, and properties (that have been wrongly thrown out (in the trash)) are grumbling against him. 

I complain to Allah about people who live (having no knowledge) and die misguided. For them nothing is more worthless than Qur'an if it is said as it should be said, nor anything more valuable than the Qur'an if its verses are removed from their places, nor anything more evil and violent than good thing/excellence/advantage nor more honest and good than crime/harmful behavior. 

(1). Prince/governor al-mu'minin has held two categories of people as the most disgusting and terrible by Allah and the worst among people. Firstly, those who are misguided even in basicprinciples and are busy in the spreading of evil. Secondly, those who abandon the Qur'an and sunnah and say legal orders through their imagination. They create a circle of their fans and popularise the religious code of law made by themselves. The misguidance and wrongfulness of such people does not remain confined to their own selves but the seed of misguidance spread around by them bears fruit and growing into the form of a big tree provides safety (from bad treatment in another country) to the misguided and this misguidance goes on multiplying. And since these very people are the real originators the weight of other's sins is also on their shoulders as the Qur'an says: 

And certainly they will bear their own heavy loads, and (other) heavy loads with their own heavy loads... (29:13)

SERMON 18 

Prince/governor al-mu'minin said in criticism of the differences of view among the people who study God. 

When (1) a problem is put before anyone of them he passes judgement on it from his imagination. When exactly the same problem is placed before another of them he passes an opposite legal decision. Then these judges go to the chief who had selected/hired them and he confirms all the legal decisions, although their Allah is One (and the same), their Predictor of the future is one (and the same), their Book (the Qur'an) is one (and the same). 

Is it that Allah ordered them to differ and they obeyed Him? Or He prohibited them from it but they disobeyed Him? Or (is it that) Allah sent an incomplete Faith and searched for/tried to gettheir help to complete it? Or they are His partners in the affairs, so that it is their share of duty tosay and He has to agree? Or is it that Allah the Honored and praised sent a perfect faith but thePredictor of the future fell short of bringing across it and handing it over (to the people)? The fact is that Allah the Honored and praised says: 

. . . We have not neglected anything in the Book (Qur'an) . . . (Qur'an, 6:38) 

And says that one part of the Qur'an (checks for truth/proves true) another part and that there is no separation (into two) in it as He says: 

. . . And if it had been from any other than Allah, they would surely have found in it muchmistake. (Qur'an, 4 :82) 

Certainly the outside of the Qur'an is wonderful and its inside is deep (in meaning). Its wonders will never disappear, its amazements will never pass away and its details cannot be cleared except through itself. 

(1). It is a not-agreed-upon problem that where there is no clear argument about a matter in the religious law, whether there does in reality exist an order about it or not. The view adopted by Abu'l-Hasan al-Ash`ari and his master Abu `Ali al-Jubba'i is that in such a case Allah has not(officially made or ordered) any particular course of action but He assigned the job of finding it out and passing a legal decision to the jurists so that whatever they hold as prohibited would bethought of/considered prohibited and whatever they regard allowed would be thought of/considered allowed. And if one has one view and the other another then as many legal decisions will exist as there are views and each of them would represent the final order. For example, if one educated person holds that grain-related malt is prohibited and another jurist's view is that it is allowed then it would really be both prohibited and allowed. That is, for one who holds it prohibited, its use would be prohibited while for the other its use would be allowed. About this (explanation (of why something works or happens the way it does) of) correctness Muhammad ibn Abdi'l-Karim ash-Shahrastani writes: 

A group of people (who try to come up with explanations for things) hold that in matters where ijtihad (research) is applied there is no settled view about permissibility or otherwise and lawfulness and prohibition thereof, but whatever the mujtahid (the researcher scholar) holds is the order of Allah, because the learn (or check)ment of the view of Allah depends upon the legal decision of the mujtahid. If it is not so there will be no legal decision at all. And according to this view every mujtahid would be correct in his opinion. (al-Milal wa'l-nihal, p.98) 

In this case, the mujtahid is taken to be above mistake because a mistake can be thought of/considered to happen where a step is taken against reality, but where there is no reality oflegal decision, mistake has no sense. Besides this, the mujtahid can be considered to be above mistake if it is held that Allah, being aware of all the views that were likely to be adopted has(officially made or ordered) as many final orders as a result of which every view goes along with/matches up to some such order, or that Allah has promised to that the views adopted by the mujtahids should not go beyond what He has (officially made or ordered), or that by chance the view of every one of them would, after all, go along with/match up to some (officially made or ordered) order or other. 

The Imamiyyah religious group, however, has different explanation (of why something works or happens the way it does), namely that Allah has neither assigned to anyone the right to legislate nor subjected any matter to the view of the mujtahid, nor in case of difference of views has He(officially made or ordered) many real orders. Of course, if the mujtahid cannot arrive at a real order then whatever view he takes after research and probe, it is enough for him and his followers to act by it. Such an order is the apparent order which is a substitute for the real order. In this case, he is excused for missing the real order, because he did his best for diving in the deep ocean and to explore its bottom, but it is a pity that instead of pearls he got only the sea-shell. He does not say that observers should except it as a pearl or it should sell as such. It is a different matter that Allah who watches the attempts/tries may price it at half so that theeffort/try does not go waste, nor his passion discouraged. 

If the explanation of correctness is adopted then every legal decision on law and every opinionwill have to be accepted as correct as Maybudhi has written in Fawatih: 

In this matter the view adopted by al-Ash`ari is right. It follows that different/disagreeingopinions should all be right. Be aware (of something dangerous), do not bear a bad idea about jurists and do not open your tongue to abuse them. 

When opposite explanations (of why things work or happen the way they do) and(different/branching out into different) views are accepted as correct it is strange why the action of some easily seen people are explained as mistakes of decision, since mistake of decision by the mujtahid cannot be imagined at all. If the explanation of correctness is right the action of Mu`awiyah and `A'ishah should be thought of/considered right; but if their actions can beconsidered to be wrong then we should agree that ijtihad can also go wrong, and that theexplanation of correctness is wrong. It will then remain to be decided in its own big picturewhether (the way of thinking that demands that women and men are treated equally) did notstop/interfere with the decision of `A'ishah or whether it was a (wrong) finding of Mu`awiyah or something else. However, this explanation of correctness was proposed in order to cover mistakes and to give them the clothing of Allah's orders so that there should be no obstacle in(completing things/reaching goals) goals nor should anyone be able to speak against any (bad or illegal actions). 

In this religious speech Prince/governor al-mu'minin has talked about those people who move away from the path of Allah and, closing their eyes to light, feel in the darkness of imagination, make Faith the victim of their views and opinions, say new findings, pass orders by their own imagination and produce (different/branching out into different) results. Then on the basis of theexplanation of correctness they regard all these (different/branching out into different) andopposite orders as from Allah, like each of their order represents wonderful/God-related(something that is suddenly shown or understood) so that no order of theirs can be wrong nor can they stumble on any occasion. So, Prince/governor al-mu'minin says in proving false this view that: 

1) When Allah is One, Book (Qur'an) is one, and Predictor of the future is one then the religion (that is followed) should also be one. And when the religion is one how can there be(different/branching out into different) orders about any matter, because there can beseparation (into two) in an order only in case he who passed the order has forgotten it, or isunaware, or senselessness overtakes him, or he wilfully desires tangled-up connection in thesemazes, while Allah and the Predictor of the future are above these things. These separation (into two)s cannot therefore be attributed to them. These separation (into two)s are rather the resultof the thinkings and opinions of people who are bent on twisting the description/separations of religion by their own (full of imagination) performances. 

2) Allah must have either forbidden these separation (into two)s or ordered creating them. If He has ordered in their favour, where is that order and at what place? As for forbidding, the Qur'an says: 

. . .Say you! 'Hath Allah permitted you or you forge a lie against Allah ?' (10:59) 

That is, everything that is not (going along with/obeying) the Divine orders is a creation, andcreation is forbidden and prohibited. For makeers, in the next world, there is neither success or achievement nor richness and good. So, Allah says: 

And total you not whatever lie describe your tongues (saying): This is lawful and this is forbidden,to create a lie against Allah; truly, those who forge a lie against Allah succeed not. (Qur'an, 16:116) 

3) If Allah has left religion incomplete and the reason for leaving it halfway 

was that He desired that the people should help Him in completing the religious code and share with Him in the job of legislating, then this belief is obviously (worshipping more than one god). If He sent down the religion in complete form the Predictor of the future must have failed inbringing across it so that room was left for others to apply imagination and opinion. This, Allah forbid, would mean a weakness of the Predictor of the future and a bad slur on the selection of Allah. 

4) Allah has said in the Qur'an that He has not left out anything in the Book and has cleared upeach and every matter. Now, if an order is carved out in a fight with the Qur'an it would be outside the religious code and its basis would not be on knowledge and perception, or Qur'an and sunnah, but it would be personal opinion and one's personal judgement which cannot bethought of/considered to have agreement/peace with religion and faith. 

5) Qur'an is the basis and source of religion and the fountain head of the laws of shari`ah. If the laws of shari`ah were (different/branching out into different) there should have been separation (into two) in it also, and if there were separation (into two)s in it, it could not be thought of asDivine word. When it is Divine word the laws of shari`ahcannot be (different/branching out into different), to accept all (different/branching out into different) and opposite views as correct and(full of imagination) legal decisions taken as Qur'anic commands/rules/(has someone write down what is said).

SERMON 19 

Prince/governor al-mu'minin was delivering a lecture from the pulpit of (the mosque of) Kufah when al-Ash`ath ibn Qays (1) objected and said, "Of Prince/governor al-mu'minin this thing is not in your favour but against you." (2) Prince/governor al-mu'minin looked at him with anger and said: 

How do you know what is for me and what is against me? ! Curse of Allah and others be on you. You are a weaver and son of a weaver. You are the son of an unbeliever and yourself a person who doesn't follow (his or her) own rules. You were arrested once by the Unbelievers and once by the Muslims, but your wealth and birth could not save you from either. The man who plans for his own people to be put to sword and invites death and destruction for them does deserve that the near ones should hate him and the remote ones should not trust him. 

as-Sayyid ar-Radi says: This man was arrested once when an unbeliever and once in days of Islam. As for Prince/governor al-mu'minin's words that the man planned for his own people to be put to sword, the reference herein is to the event which happened to al-Ash`ath ibn Qays inargument with Khalid ibn Walid at Yamamah, where he lied to his people and planned a trick till Khalid attacked them. After this event his people nicknamed him "`Urf an-Nar" which in thelanguage stood for traitor. 

AL-ASH`ATH IBN QAYS AL-KINDI 

(1). His original name was Ma`di Karib and last name Abu Muhammad but because of his sloppy and dirty hair he is better known as al-Ash`ath (one having sloppy and dirty hair). When afterLegal announcement (of Predictor of the futurehood) he came to Mecca along with his tribe, thePredictor of the future invited him and his tribe to accept Islam. But all of them turned back without anyone accepting Islam. When after hijrah ((entering into a country) of the Holy Predictor of the future) Islam became established and in full swing and group of representativess began to come to Medina in large numbers he also came to the Predictor of the future's audience with Banu Kindah and accepted Islam. The author of al-`Isti`ab writes that after the Predictor of the future this man again turned unbeliever but when during the Important Muslim religious leaderate of Abu Bakr he was brought to Medina as prisoner he again accepted Islam, though this time too his Islam was a show. So, ash-Shaykh Muhammad `Abduh writes in his notes on Nahj al-balaghah: 

Just as `Abdullah ibn Ubay ibn Salul was a companion of the Predictor of the future, al-Ash`ath was a companion of `Ali and both were high ranking people who don't follow their own rules. 

He lost one of his eyes in the fight of Yarmuk. Ibn Qutaybah has included him in the list of the one-eyed. Abu Bakr's sister Umm Farwah bint Abi Quhafah, who was once the wife of an al-Azdi and then of Tamim ad-Darimi, was on the third occasion married to this al-Ash`ath. Three sons were born of her that is,Muhammad, Isma`il and Is'haq. Books on life story-related show that she was blind. Ibn Abi'l-Hadid has quoted the following statement of Abu'l-Faraj wherefrom it appears that this man was equally involved in the murder of `Ali (p.b.u.h.): 

On the night of the murder Ibn Muljam came to al-Ash`ath ibn Qays and both retired to a corner of the mosque and sat there when Hujr ibn `Adi passed by that side and he heard al-Ash`ath saying to Ibn Muljam, "Be quick now or else dawn's light would disgrace you." On hearing this Hujr said to al-Ash`ath, "Of one-eyed man, you are preparing to kill 'Ali" and hurried towards `Ali ibn Abi Talib, but Ibn Muljam had happened before him and struck 'Ali with sword when Hujr turned back people were crying, "Ali has been killed." 

It was his daughter who killed Imam Hasan (p.b.u.h.) by poisoning him. Mas`udi has written that: 

His (Hasan's) wife Ja`dah bint al-Ash`ath poisoned him while Mu`awiyah had planned (criminally) with her that if she could plan to poison Hasan he would pay her one hundred thousand Dirhams and marry her to Yazid. (Muruj adh-dhahab, vol. 2, p. 650) 

His son Muhammad ibn al-Ash`ath was active in playing illegal dishonesty/stealing (by lying) with Hadrat Muslim ibn `Aqil in Kufah and in shedding Imam Husayn's blood in Karbala. But despite all these points he is among those from whom al-Bukhari, Muslim, Abu Dawud, at-Tirmidhi, an-Nasa'i and Ibn Majah have related traditions. 

(2). After the fight of Nahrawan, Prince/governor al-mu'minin was delivering a religious speech in the mosque of Kufah about ill effects of "Legal hearing" when a man stood up and said "OfPrince/governor al-mu'minin, first you stopped us from this Legal hearing but after that you allowed it. We cannot understand which of these two was more correct and proper." On hearing this Prince/governor al-mu'minin clapped his one hand over the other and said, "This is the reward of one who gives up firm view" that is, this is the result of your actions as you had left alone firmness and caution and insisted on "Legal hearing" but al-Ash`ath mistook it to mean likePrince/governor al mu'minin suggested that "my worry was due to having accepted Legal hearing," so he spoke out, "Of Prince/governor al-mu'minin this brings blame on your own self"after which Prince/governor al-mu'minin said harshly: 

What do you know what I am saying, and what do you understand what is for me or against me. You are a weaver and the son of a weaver brought up by unbelievers and a person who doesn't follow (his or her) own rules. Curse of Allah and all the world be upon you. 

(people who give their opinions) have written several reasons for Prince/governor al-mu'minin calling Ash`ath a weaver. First reason is, because he and his father like most of the people of his native place chased after the industry of weaving cloth. So, in order to refer to the lowliness of his occupation he has been called 'weaver'. Yamanese had other occupations also but mostly thisjob/line of work was followed among them. Describing their occupations Khalid ibn Safwan hastalked about this one first of all. 

What can I say about a people among whom there are only weavers, leather dyers, monkey keepers and donkey riders. The hoopoe found them out, the mouse flooded them and a woman ruled over them. (al-Bayan wa't-tabyin, vol. 1, p. 130) 

The second reason is that "hiyakah" means walking by bending on either side, and since out of pride and snobbishness/idea this man used to walk shrugging his shoulders and making bends in his body, he has been called "hayik". 

The third reason is —_: and it is more easily seen and clear —_: that he has been called a weaver to represent his foolishness and lowliness because every low person is famously known as a weaver. Their wisdom and wisdom can be well gauged by the fact that their silly mistakes had become famous, while nothing reaches famous status without weird characteristics. Now, thatPrince/governor al-mu'minin has also confirmed it no further argument or thinking is needed. 

The fourth reason is that by this is meant the person who plans (crime) against Allah and the Holy Predictor of the future and prepares webs of which is the weird quality of people who don't follow their own rules. So, in Wasa'il ash-Shi`ah (vol. 12, p. 101) it is stated: 

It was talked about before Imam Ja`far as-Sadiq (p.b.u.h.) that the weaver is evil when he explained that the weaver hints the person who makes against Allah and the Predictor of the future. 

After the word weaver Prince/governor al-mu'minin has used the word person who doesn't follow (his or her) own rules, and there is no conjunction in between them in order to importance and focuse the nearness of meaning thereof. Then, on the basis of this (when a person doesn't do what he or she orders everyone else to do) and hiding of truth he declared him deserving of the curse of Allah and all others, as Allah the Honored and praised says: 

Truly, those that hide what we have sent of (Our) clear/understandable/show evidences and guidance, after what we have (so) clearly shown for people in the Book (they are), those that Allahdoes curse them and (also) curse them all those who curse (such ones). (Qur'an, 2:159)

After this Prince/governor al-mu'minin says that "You could not avoid the insulting/worsening of being prisoner when you were unbeliever, nor did these ignominies spare you after acceptance of Islam, and you were taken prisoner." When an unbeliever the event of his being taken prisonerhappened in this way that when the tribe of Banu Murad killed his father Qays, he (al-Ash`ath) collected the warriors of Banu Kindah and divided them in three groups. Over one group he himself took the command, and on the others he placed Kabs ibn Hani' and al-Qash`am ibn Yazid al-Arqam as chiefs, and set off to deal with Banu Murad. But as bad luck would have it instead of Banu Murad he attacked Banu al-Harith ibn Ka`b. The result was that Kabs ibn Hani' and al-Qash`am ibn Yazid al-Arqam were killed and this man was taken prisoner alive. Eventually he got a release by paying three thousand camels as ransom. In Prince/governor al-mu'minin's words, "Your wealth or birth could not save you from either," the reference is not to real 'fidyah' (release money) because he was actually released on payment of release money but theplan/purpose is that neither plenty of wealth nor his high position and fame/respect in his tribe could save him from this disgrace, and he could not protect himself from being a prisoner . 

The event of his second imprisonment is that when the Holy Predictor of the future of Islam passed away from this world a fighting against authority happened in the area of Hadramawt for repelling which Important Muslim religious leader Abu Bakr wrote to the governor of the place Ziyad ibn Labid al-Bayadi. al-Ansari that he should secure loyalty and collectzakat and charities from those people. When Ziyad ibn Labid went to the tribe of Banu `Amr ibn Mu`awiyah for collection of zakat he took keen fancy for a she-camel of Shaytan ibn Hujr which was very handsome and of huge body. He jumped over it and took possession of it. Shaytan ibn Hujr did not agree to spare it and said to him to take over some other she-camel in its place but Ziyad would not agree. Shaytan sent for his brother al-`Adda' ibn Hujr for his support. On coming he too had a talk but Ziyad insisted on his point and did not, by any means, give permission for/agree to keep off his hand from that she-camel. At last both these brothers appealed to Masruq ibn Ma`di Karib for help. (as a result), Masruq also used his influence so that Ziyad might leave the she-camel but he refused absolutely, after which Masruq became positive and high-energy and untying the she-camel handed it over to Shaytan. On this Ziyad was (made very angry) and collecting his men became ready to fight. On the other side Banu Wali`ah also got together to face them, but could not defeat Ziyad and were badly beaten at his hands. Their women were taken away and property was robbed. Eventually those who had survived were obliged to escape/hide under the protection of al-Ash`ath. Al-Ash`ath promised help on the condition that he should be admitted/recognized/responded to ruler of the area. Those people agreed to this condition and his (crowning a king or queen) was also formally seriousised. After having his authority admitted/recognized/responded to he arranged an army and set out to fight Ziyad. On the other side Abu Bakr had written to the chief of Yemen, al-Muhajir ibn Abi Umayyah to go for the help of Ziyad with a contingent. Al-Muhajir was coming with his contingent when they came face to face. Seeing each other they drew swords and begun fighting at ad-Zurqan. In the end al-Ash`ath ran away/escaped from the fight-field and taking his remaining men closed himself in the fort of an-Nujayr. The enemy was such as to let them alone. They laid attackaround the fort. Al-Ash`ath thought how long could he remain shut up in the fort with this lack of equipment and men, and that he should think out some way of escape. So one night he in a quiet, sneaky way came out of the fort and met Ziyad and al-Muhajir and planned (criminally)with them that if they gave safety (from bad treatment in another country) to nine members of his family he would get the fort gate opened. They accepted this term and asked him to write for them the names of those nine people. He wrote down the nine names and made them over to them, but acting on his traditional wisdom forgot to write his own name in that list. After settling this he told his people that he has secured protection for them and the gate of the fort should be opened. When the gate was opened Ziyad forces jumped on/attacked upon them. They said they had been promised protection after which Ziyad's army said that this was wrong and that al-Ash`ath had asked protection only for nine members of his house, whose names preserved with them. In short eight hundred people were put to sword and hands of several women were chopped off, while according to the settlement nine men were left off, but the case of al-Ash`ath became complicated. Eventually it was decided he should be sent to Abu Bakr and he should decided about him. At last he was sent to Medina in chains along with a thousand women prisoners. On the way relations and others, men and women, all threw/thrown curses at him and the women were calling him traitor and one who got his own people put to sword. Who else can be a greater traitor? However, when he reached Medina Abu Bakr released him and on that occasion he was married to Umm Farwah. 

SERMON 20 

Death and taking lessons from it 

If you could see that has been seen by those of you who have died, you would be confused and troubled. Then you would have listened and obeyed; but what they have seen is yet curtained off from you. Shortly, the curtain would be thrown off. You have been shown, if you see and you have been made to listen if you listen, and you have been guided if you accept guidance. I spoke unto you with truth. You have been called out loud by ((teaches things)) examples and warned through items full of warnings. After the heavenly messengers (angels), only man can bring across message from Allah. (So what I am bringing across is from Allah).