Nahjul Balagha [Electronic resources] نسخه متنی

About Important happenings in Basrah
an army which has neither dust nor noise, nor rustling of reins, nor neighing of horses.
They are trampling the ground with their fe

O' Ahnaf! It is as though I see him advancing with

et as if they are the feet of
ostriches.

as-Sayyid ar-Radi says: Amir al-mu'minin pointed to
the Chief of the Negroes, (Sahibu'z-Zanj) .⁽¹⁾

Then Amir al -mu'minin said:

Woe to you (the people of Basrah's) inhabited
streets and decorated houses which possess wings like the wings of vultures and trunks
like the trunks of elephants; they are the people from among whom if one is killed he is
not mourned and if one is lost he is not searched for. I turn this world over on its face,
value it only according to its (low) value, and look at it with an eye suitable to it.

A part of the same sermon

Referring to the Turks (Mongols)

I ⁽²⁾ can see a people
whose faces are like shields covered with rough-scraped skins. They dress themselves in
silken and woollen clothes and hold dear excellent horses. Their killing and bloodshed
shall take place freely till the wounded shall walk over the dead and the number of
runners-away shall be less than those taken prisoner:

One of his companions said to him: O' Amir
al-mu'minin, you have been given knowledge of hidden things. Whereupon Amir al-mu'minin
laughed and said to the man who belonged to the tribe of Banu Kalb:

O' brother of Kalb! This is not knowledge of hidden
things (ilmu'l-ghayb), ⁽³⁾ these matters have been acquired
from him (namely in Prophet) who knew them. As regard knowledge of hidden things, that
means knowledge of the Day of Judgement, and the things covered by Allah in the verse.

Verily, Allah is He with Whom is the knowledge of
the Hour... (Qur'an, 31:34)

Therefore, Allah alone knows what is there in the
wombs, whether male or female, ugly or handsome, generous or miserly, mischievous or
pious, and who will be the fuel for Hell and who will be in the company of the Prophets in
Paradise. This is the knowledge of the hidden things which is not known to anyone save
Allah. All else is that whose knowledge Allah passed on to His Prophet and he passed it on
to me, and prayed for me that my bosom may retain it and my ribs may hold it.
⁽¹⁾.
Ali ibn Muhammad was born in the village of Warzanin in the suburbs of Ray and belonged
to the Azariqah sect of the Kharijites. He claimed to be a sayyid (descendant of the Holy
Prophet) by showing himself the son of Muhammad ibn Ahmad al-Mukhtafi ibn Isa ibn Zayd
ibn Ali ibn al-Husayn ibn Ali ibn Abi Talib, but the experts on lineality and
biographers have not accepted his claim to being a sayyid and have given his father's name
as Muhammad ibn Abd ar-Rahim instead of Muhammad ibn Ahmad. The former was from the tribe
of Abd al-Qays and had been born of a Sindi maid-slave.
Ali ibn Muhammad rose as an
insurgent in 255 A.H. in the reign of al-Muhtadi Billah and associated with him the people
from the suburbs of Basrah on promise of money, wealth and freedom. He entered Basrah on
the 17th Shuwwal, 255 A.H. killing and looting, and in only two days he put to death
thirty thousand individuals, men, women and children, and displayed extreme oppression,
bloodshed, savageness and ferocity. He dismantled houses, burnt mosques, and after
continuous killing and devastation for fourteen years, was killed in the month of Safar,
270 A.H. in the reign of Muwaffaq Billah. Then people got rid of his devastating deeds.
Amir al-mu'minin's prophecy is one
of those prophecies which throw light on his knowledge of the unknown. The details of his
army given by Amir al-mu'minin namely that there would be neither neighing of horses nor
rustling of weapons therein is a historical fact. The historian at-Tabari has written that
when this man reached near al-Karkh (a sector of Baghdad) with the intention of
insurrection, the people of that place welcomed him, and a man presented him a horse for
which no rein could be found despite a search. At last he rode it using a rope for the
rein. Similarly there were at that time only three swords in his force - one with himself,
one with Ali ibn Aban al-Muhallabi, and one with Muhammad ibn Salm, but later they
collected some more weapons by marauding.
⁽²⁾.
This prophecy of Amir al-mu'minin is about the attack of the Tartars (Mongols) who were
inhabitants of the Mongolian desert in the north west of Turkistan. These semi-savage
tribes lived by marauding, killing and devastating. They used to fight among themselves
and attack neighbouring areas. Each tribe had a separate chief who was deemed responsible
for their protection. Chingiz Khan (Temujin) who was one of the ruling chiefs of these
tribes and was very brave and courageous had risen to organise all their divided tribes
into one, and, despite their opposition he succeeded in overpowering them through his
might and sagacity. Collecting a large number under his banner he rose in 606 A.H. like a
torrent and went on dominating cities and ruining populations till he conquered the area
upto North China.
When his authority was established
he offered his terms of settlement to Alau'd-Din Khwarazm Shah, ruler of the neighbouring
country of Turkistan, and through a deputation concluded an agreement with him that the
Tartar traders would be allowed to visit his country for trade and their life and property
would not be subject to any harm. For some time they traded freely without fear but on one
occasion Alau'd-Din accused them of spying, seized their goods and had them killed by the
Chief of Atrar. When Chingiz Khan learnt of the breach of the agreement and the killing of
Tartar merchants his eyes cast forth flames and he began trembling with rage.
He sent word to Alau'd-Din to
return the goods of the Tartar merchants and to hand over to him the ruler of Atrar.
Alau'd-Din, who was mad with power and authority, did not pay any heed, and acting
short-sightedly killed even the plenipotentiary of Chingiz Khan. Now Chingiz Khan lost all
patience and his eyes filled with blood. He rose with his sword in hand, and the Tartar
warriors leapt towards Bukhara on their speedy stallions. Alau'd-Din came out with four
hundred thousand combatants to face him but could not resist the incessant assaults of the
Tartars, and having been vanquished only after a few attacks ran away to Nishabur across
the river Jaxartes (Sihun). The Tartars smashed Bukhara and razed it to the ground. They
pulled down schools and mosques, burning to ashes the houses and killing men and women
without distinction. Next year they assaulted Samarqand and devastated it completely.
After the flight of Alau'd-Din, his son Jalalu'd-Din Khwarazm Shah had assumed the reins
of government The Tartars chased him also, and for ten years he fled from one place to the
other but did not fall in their hands. At last he crossed over the river out of the
boundaries of his realm. During this time the Tartars did their utmost to ruin populated
lands and to annihilate humanity. No city escaped their ruining and no populace could
avoid their trampling. Wherever they went they upset the kingdom, overthrew governments,
and in a short time established their authority over the northern portion of Asia.
When Chingiz Khan died in 622 A.H.
his own son Ogedei Khan succeeded him. He searched out Jalalu'd-Din in 628 A.H. and killed
him. After him Mongka Khan, the son of the other son of Chingiz Khan, occupied the throne.
After Mongka Khan, Qubilai Khan succeeded to a part of the country and the control of Asia
fell to the share of his brother Hulagu Khan. On the division of the whole realm among the
grandsons of Chingiz Khan, Hulagu Khan was thinking of conquering Muslims areas when the
Hanafite of Khurasan in enmity with the Shafiite invited him to attack Khurasan. He
therefore led an assault on Khurasan, and the Hanafite, thinking themselves to be safe
from the Tartars, opened the city gates for them. But the Tartars did not make any
distinction between Hanafite and Shafiite and killed whoever fell to their hands. After
killing most of its population they took it in occupation. These very differences between
the Hanafite and the Shafiite opened for him the door of conquest upto Iraq.
Consequently, after conquering Khurasan his courage increased and in 656 A.H. he marched
on Baghdad with two hundred thousand Tartars. al-Mustasim Billah's army and the people of
Baghdad jointly faced them, but it was not in their power to stop this torrent of
calamity. The result was that the Tartars entered Baghdad on the day of Ashura' carrying
with them bloodshed and ruin. They remained busy in killing for forty days. Rivers of
blood flowed in the streets and all the alleys were filled with dead bodies. Hundred of
thousands of people were put to the sword while al-Mustasim Billah was trampled to death
under foot. Only those people who hid themselves in wells or underground places and hid
from their sight could survive. This was the devastation of Baghdad which shook the
Abbasid Kingdom to its foundation, so that its flag could never fly thereafter.
Some historians have laid the blame
of this ruin on Ibn al-Alqami (Abu Talib, Muhammad ibn Ahmad al-Baghdadi), the minister
of al-Mustasim Billah, by holding that, moved by the general masses of the Shiahs and
the ruin of al-Karkh sector (of Baghdad), he invited Hulagu Khan through the latter's
minister, the great scholar Nasiru'd-Din Muhammad ibn Muhammad at-Tusi, to march on
Baghdad. Even if it be so, it is not possible to ignore the historical fact that before
this the Abbasid Caliph an-Nasir Lidini'llah had initiated the move for the attack on the
Muslim areas. When the Khwarazm Shahs declined to acknowledge the authority of the
Caliphate he had sent word to Chingiz Khan to march on Khwarazm, from which the Tartars
had understood that there was no unity and co-operation among the Muslims. Thereafter the
Hanafite had sent for Hulagu Khan to crush the Shafiite as a consequence of which the
Tartars secured control over Khurasan, and prepared the way to march towards Baghdad. In
these circumstances to hold only Ibn al-Alqami responsible for the ruination of Baghdad
and to ignore the move of an-Nasir Lidini'llah and the dispute between the Hanafite and
the Shafiite would be covering up the facts, when in fact the cause for the ruin of
Baghdad was this very conquest of Khurasan, whose real movers were the Hanafite
inhabitants of the place. It was by this conquest that Hulagu Khan had the courage to
march on the centre of Islam; otherwise it cannot have been the result of a single
individual's message that he assaulted an old capital like Baghdad, the awe of whose power
and grandeur was seated in the hearts of a large part of the world.
⁽³⁾. To
know hidden things on a personal level is one thing, while to be gifted by Allah with
knowledge of any matter and to convey it to others is different. The knowledge of the
future which the prophets and vicegerents possess is gained by them through Allah's
teaching and informing. Allah alone has knowledge of events which are to happen in the
future. Of course, He passes this knowledge on to whoever He wills. Thus He says:
(He alone is) the "Knower of
the unseen, neither doth He reveal His secrets unto any (one else) save unto that one of
the Messengers whom He chooseth..." (Qur'an, 72:26-27)
In this way Amir al-mu'minin also
received knowledge of the future through the instructions of the Prophet or inspiration
from Allah, for which these words of Amir al-mu'minin stand evidence. Of course, sometimes
it is not proper or expedient to disclose certain matters and they are allowed to remain
under a veil. Then no one can be acquainted with them as Allah says:
Verily, Allah is He with Whom is
the knowledge of the Hour and He sendeth down the rain, and knoweth He what is in the
wombs; and knoweth not any soul what he shall earn the morrow, and knoweth not any soul in
what lands he shall die: Verily Allah is All-knowing, All- aware. (Qur'an, 31:34)

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Forward to Sermon 128.

Back to Sermon 126.