SERMONS 4,5,6,7,8,9,10

SERMON 4 

Prince/governor al-mu'minin's far-sightedness and his strong/loyal conviction in Belief 
Through us you got guidance in the darkness and secured high position, and through us you got out of the sad/dark night. The ears which do not listen to the cries may become deaf. How can one who remained deaf to the loud cries (of the Qur'an and the Predictor of the future) listen to (my) weak voice. The heart that has ever shook/tapped quickly (with fear of Allah) may get peace. 
I always understood/captured from you punishes of sneaky, criminal behavior and I had seen you through in the clothing of the dishonest. The curtain of religion had kept me hidden from you but the truth of my plans/desires told (to people) you to me. I stood for you on the path of truth among misleading tracks where you met each other but there was no leader and you dug but got no water. 
Today I am making these dumb things speak to you (i.e. my interesting (and sexually-related?)ideas and deep careful thinking etc.) which are full of descriptive power. The opinion of the person who leaves alone (and forgets about) me may get away from what's right. I have never doubted in the truth since it has been shown to me. Musa (Moses)(1) did not entertain fear for his own self. Rather he understood/captured mastery of the (having no knowledge) and away ofmoving away. Today we stand on the cross-roads of truth and lie. The one who is sure of getting water feels no thirst. 

(1). The reference is to that even of Moses when magicians were sent for to angrily face/stand up to him and they showed their sorcery by throwing ropes and sticks on the ground and Moses felt afraid. So, the Qur'an records: 
. . . it seemed to him (Moses), by their sorcery as if they were running.Then Moses felt in himself a fear. We said: Fear not! Truly you are the first (or top). (20:66-68) 
Prince/governor al-mu'minin says that the ground for Moses fear was not that since he saw ropes and sticks moving he might have entertained fear for his life but the cause of his fear wasbecause of fear that/or else/unless people be impressed with this sorcery and get away from what's right, and lie might win on account of this craft. That is why Moses was not comforted by saying that his life was safe but by saying that he would prove superior, and his claim would be upheld. Since his fear was for the defeat of the truth and victory of the lie, not for his own life, the consideration was given to him for the victory of truth and not for the protection of his life.Amir al-mu'minin also means that he too had the same fear that is, that the people should not be caught in the trap of these (Talhah, az-Zubayr, etc.) and fail into misguidance by getting away from what's right from the true faith. Otherwise, he himself never feared for his own life. 

SERMON 5 

Delivered when the Holy Predictor of the future died and `Abbas ibn `Abd al-Muttalib and Abu Sufyan ibn Harb offered to pay loyalty to Prince/governor al-mu'minin for the Important Muslim religious leaderate 
Of People! (1) 
Steer clear through the waves of mischief by boats of deliverance, turn away from the path ofdisagreement and put off the crowns of pride. Rich is one who rises with wings (i.e. when he has power) or else he remains peaceful and others enjoy ease. It (i.e. the breathing in/wish/wishingfor Important Muslim religious leaderate) is like cloudy water or like a little piece that would suffocate the person who swallows it. One who pulls fruits before ripening is like one who helped grow in another's field. 
If I speak out they would call me greedy towards power but if I keep quiet they would say I was afraid of death. It is a pity that after all the ups and downs (I have been through). By Allah the son of Abu Talib (2) is more familiar with death than an infant with the breast of its mother. I have hidden knowledge, if I tell people about it you will start shaking (with fear or emotion) like ropes in deep wells.

(1). When the Holy Predictor of the future died Abu Sufyan was not in Medina. He was coming back when on his way he got the news of this tragedy. At once he enquired who had become the leader and Chief. He was told that people had paid loyalty to Abu Bakr. On hearing this theadmitted/recognized/responded to mischief-monger of Arabia went into deep thought and eventually went to `Abbas ibn `Abd al-Muttalib with a proposal. He said to him, "Look, these people have by thing made over the Important Muslim religious leaderate to the Taym and took away Banu Hashim of it for good, and after himself this man would place over our heads asnobby man of Banu `Adi. Let us go to `Ali ibn `Abi Talib and ask him to get out of his house and take to arms to secure his right." So taking `Abbas with him he came to `Ali and said: "Let me your hand; I pay loyalty to you and if anyone rises in (fighting force/bad feelings) I would fill the streets of Medina with men of cavalry and infantry." This was the most delicate moment forPrince/governor al-mu'minin. He regarded himself as the true head and (person or thing that comes after something else) of the Predictor of the future while a man with the support of his tribe and party like Abu Sufyan was ready to support him. Just a signal was enough to ignite the flames of war. But Prince/governor al-mu'minin's thinking of the future and right judgement saved the Muslims from civil war as his piercing eyes perceived that this man wanted to start civil war by awakening the strong emotions of tribal one-party thinking and honor/difference of birth, so that Islam should be struck with a (powerful, scary muscle jerking) that would shake it to its roots. Prince/governor al-mu'minin therefore rejected his advice and criticized him very much/very badly and spoke forward the words, whereby he has stopped people from mischiefmaker/sellering, and unnecessary snobbishness/idea, and declared his stand to be that for him there were only two courses - either to take up arms or to sit quietly at home. If he rose for war there was no supporter so that he could hold down and stop these rising revolutions. The only course left was quietly to wait for the opportunity till facts or conditions (that surround someone)were good/willing. 
Prince/governor al-mu'minin's quietness at this stage was a strong sign of his high policy and far-sightedness, because if in those facts or conditions (that surround someone) Medina had become the centre of war its fire would have surrounded the whole of Arabia in its flames. Thedisagreement and fight that had already begun among muhajirun (those who came from Popular place) and ansar (the locals of Medina) would have increased to maximum, the wire-pullings of the people who don't follow their own rules would have had full play, and Islam's ship would have been caught in such a whirlpool that its balancing would have been very hard;Prince/governor al-mu'minin suffered trouble and troubles but did not raise his hands. History is witness that during his life at Popular place the Predictor of the future suffered all sorts of troubles but he was not prepared to fight/disagreement or struggle by leaving alone (and forgetting) patience and (ability to last through/tolerate bad times), because he realised that if war happened at that stage the way for Islam's growth and completion/resulting in somethingwould be closed. Of course, when he had collected supporters and helpers enough to hold backthe flood of unbelief and control the disturbances, he rose to face the enemy. (in almost the same way), Prince/governor al-mu'minin, treating the life of the Predictor of the future as a torch for his guidance stopped showing the power of his arm because he was realising that rising against the enemy without helpers and supporters would become a source of revolt and defeat instead of success and victory. Therefore, on this occasion Prince/governor al-mu'minin hascompared the desire for Important Muslim religious leaderate to cloudy water or a little piecesuffocating the throat. So, even where people had forcibly grabbed this little piece and wanted to swallow it by forcible thrusting, it got stuck up in their throat. They could neither swallow it nor vomit it out. That is, they could neither manage it as is apparent from the mistakes they committed in connection with Islamic legal orders, nor were they ready to cast off the knot from their neck. 
He repeated the same ideas in different words this way: "If had I tried to pluck the unripe fruit ofImportant Muslim religious leaderate then by this the orchard would have been (lonely and empty) and I too would have completed/reached nothing, like these people who help grow on other's land but can neither guard it, nor water it at proper time, nor collect any crop from it. The position of these people is that if I ask them to leave it so that the owner should help grow it himself and protect it, they say how greedy I am, while if I keep quiet they think I am afraid of death. They should tell me on what occasion did I ever feel afraid, or flew from fight-field for life, whereas every small or big meeting is proof of my bravery and a witness to my daring and courage. He who plays with swords and strikes against little hills is not afraid of death. I am so familiar with death that even an infant is not so familiar with the breast of its mother. Listen (to)! The reason for my silence is the knowledge that the Predictor of the future has put in my chest. If I tell people about it you would get confused and confused. Let some days pass and you would know the reason of my not doing anything, and perceive with your own eyes what sorts of people would appear on this scene under the name of Islam, and what destruction they would bring about. My silence is because this would happen, otherwise it is not silence without reason." 
A Persian hemistch says: 
"Silence has meaning which cannot be surrounded by/expressed by words." 
(2). About death Prince/governor al-mu'minin says that it is so dear to him that even an infant does not so love to leap towards the source of its nourishment while in its mother's lap. An infant's attachment with the breast of its mother is under the effect of a natural sudden (unplanned) desire but the rules of natural sudden (unplanned) desires change with the advance of age. When the limited period of infancy ends and the infant's personality changes, he does not like even to look at what was so familiar to him but rather turns his face from it in disgust. But the love of predictors of the future and saints for union with Allah is mental and spiritual, and mental and spiritual feelings do not change, nor does weakness or decay happen in them. Since death is the means and first rung towards this goal their love for death increases to such an extent that its rigours become the cause of pleasure for them and its anger proves to be the source of delight for their taste. Their love for it is the same as that of the thirsty for the well or that of a lost passenger for his goal. This way when Prince/governor al-mu'minin was wounded by `Abd ar-Rahman ibn Muljam's deadly attack, he said, "I was only like the walker who has reached (the goal) or like the searcher (for something) who has found (his object) and whatever is with Allah is good for the religious." The Predictor of the future also said that there is no pleasure for a believer other than union with Allah. 

SERMON 6 

Delivered on being advised not to chase Talhah ibn `Ubaydillah and az-Zubayr ibn al-`Awwam for fighting. (1) 
By Allah I will not be like the small mammal, which fakes sleep on continuous (sound of) stone-throwing till he who is in search of it finds it or he who is on the look out for it overpowers it. Rather, I will ever strike the deviators from truth with the help of those who advance towards it, and the sinners and doubters with the help of those who listen to me and obey, till my day (of death) comes. By Allah I have been constantly starved of my right from the day the Predictor of the future died till today. 

(1). When Prince/governor al-mu'minin showed plan/purpose to chase Talhah and az-Zubayr, he was advised to leave them on their own because of fear that/or else/unless he received some harm from them. Prince/governor al-mu'minin spoke these words in reply, the sum total whereof is: "How long can I be only a little person who was watching to my right being grabbed and keep quiet. Now, so long as I have breath of life I will fight them and make them suffer the results of their conduct. They should not think that I can be easily over-powered like the small mammal."Dabu` means small mammal. Its nickname is Umm `Amir and Umm Turrayq. It is also called "the overeater", because it swallows everything and eats up whatever it gets as if several bellies were contained in one, and they do not have their fill. It is also called Na`thal. It is a very simple and silly animal. Its clever sneakiness is apparent from the way it is easily caught. It is said that the hunter surrounds its den and strikes it with his foot or a stick, and calls out softly, "Bow you head Umm Turrayq, hide yourself Umm `Amir." On repeating this sentence and patting the ground, it hides itself in a corner of the den. Then the hunter says, "Umm `Amir is not in its den, it is sleeping." On hearing this it stretches its limbs and fakes sleep. The hunter then puts the knot in its feet and drags it out, and if falls like a coward into his hand without resistance.

SERMON 7 

About the people who don't follow their own rules 
They (1) have made Satan the master of their affairs, and he has taken them as partners. He has laid eggs and hatched them in their (chest/souls). He creeps and crawls in their laps. He sees through their eyes, and speaks with their tongues. In this way he has led them to sinfulness anddecorated for them foul things like the action of one whom Satan has made partner in his domain and speaks lie through his tongue. 

(1). Prince/governor al-mu'minin says about the people who don't follow their own rules (i.e. those who argued/against him before and during his Important Muslim religious leaderate) that they are partners in action of Satan and his helpers and supporters. He too has became friends with them so much that he has made his home with them, lives on their (chest/souls), lays eggs and hatches young one from them there, while these young ones jump and play in their laps without disagree. He means that Devil-related/evil evil ideas take birth in their (chest/souls) and grow and grow and do well there. There is no limit/hold down on them, nor restriction of any kind. He has so spread through/flowed through in their blood and mixed in their spirit that both have become completely brought together (as one). Now eyes are theirs but sight is his, the tongue is theirs but the words are his, as the Predictor of the future had said, "Truly, Satanspreads throughout/flows through the child/outcome of Adam like blood." That is, just as the circulation of blood does not stop, in the same way the quick series of Satan's evil ideas know no break and he draws man towards evil in sleep and wakefulness, and in every posture, rising or sitting. He so paints them with his dye that their word and action reflect an exact portrait of his word and action. Those whose (chest/souls) shine with the shining beauty of faith prevent such evil ideas but some are already ready to welcome those evils and these are the people who under the clothing of Islam are ever after (moving ahead or up) of unholiness. 

SERMON 8 

Said about az-Zubayr at a time for which it was appropriate 
He strongly defends/strongly expresses that he swore loyalty to me with his hand but did not swear with his heart. (1) So he does admit loyalty. Regarding his claiming it otherwise than with his heart he should come forward with a clear argument for it. Otherwise, he should return to wherefrom he has gone out. (2) 
(1). When after swearing loyalty on the hand of Prince/governor al-mu'minin, az-Zubayr ibn al-`Awwam broke the loyalty, then sometimes he put forward the excuse that he was forced to swear loyalty and that forced loyalty is no loyalty, and sometimes he said that loyalty was only for show. His heart did not go in agreement/peace with it. Like he himself admitted with his tongue the dishonesty of his outer appearance and inner self. But this excuse is like that of the one whoreturns to apostasy after adopting Islam and to avoid penalty may say that he had accepted Islam only by the tongue, not in the heart. Obviously, such an excuse cannot be heard, nor can avoid punishment by this argument. If az-Zubayr suspected that `Uthman was killed atPrince/governor al-mu'minin's insistence, this suspicion should have existed when he was takingpromise for obedience and stretching his hand for loyalty, not now that his expectations were getting frustrated and hopes had started dawning from somewhere else.(2). Prince/governor al-mu'minin has rejected his claim in short form this way: that when he admits that his hands had paid loyalty then until there is reason for breaking of the loyalty he should stick to it. But if, according to him his heart was not in agreement/peace with it he should produce other proof for it. Since proof about the state of heart cannot be brought up how can he bring such proof, and astatement without proof is unacceptable to his mind. 

SERMON 9 

Weakness and fear of the people of Jamal 
They (1) thunder like clouds and shone like lightning but despite both these things they showedweakness and fear, while we do not thunder till we jump/attack upon the enemy nor do we show flow (of words) until we have not almost rained. 

(1). About the people of Jamal (i.e. the enemy in the fight of Jamal) Prince/governor al-mu'minin says that they rose thundering, shouting and stampeding but when encounter happened they were seen flying like straw. At one time they made loud claims that they would do this and would do that and now they showed such weakness and fear as to run away from the fight-field. About himself Prince/governor al-mu'minin says, that "We do not threaten the enemy before fight, nor utter brags, nor terrorise the enemy by raising unnecessary cries because it is not the way of the brave to use the tongue instead of the hand." That is why on this occasion he said to his friends: "Be aware (of something dangerous) of too much/too many talk as it is weakness and fear." 

SERMON 10 

About Talhah and az-Zubayr 

Be aware (of something dangerous)! Satan (1) has collected his group and got together his horse-men and foot-soldiers. Surely, with me is my wisdom. I have neither lied-to myself nor ever beenlied to. By Allah I will fill to the brim for them a water container from which I alone would draw water. They can neither turn away from it nor return to it. 
(1). When Talhah and az-Zubayr broke away by violating the Promise of loyalty and set for Basrah in the company of `A'ishah, Prince/governor al-mu'minin spoke in these words which are part of the long speech. 
Ibn Abi'l-Hadid has written that in this religious speech Satan represents the real Satan as well as Mu`awiyah because Mu`awiyah was secretly planning (crime) with Talhah and az-Zubayr andstarting (trouble) them to fight against Prince/governor al-mu'minin but the reference to the real Satan is more appropriate, obvious and in agreement/peace with the situation and facts or conditions (that surround someone).