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SERMON 164
Describing the wonderful creation of
the peacock
About the wonderful creation of birds
Allah has provided wonderful creations including the
living, the lifeless, the stationary, and the moving. He has established such clear proofs
for His delicate creative power and great might that minds bend down to Him in
acknowledgement thereof and in submission to Him, and arguments about His Oneness strike
our ears. He has created birds of various shapes which live in the burrows of the earth,
in the openings of high passes and on the peaks of mountains.
They have different kinds of wings, and various
characteristics. They are controlled by the rein of (Allah's) authority. They flutter with
their wings in the expanse of the vast firmament and the open atmosphere. He brought them
into existence from non-existence in strange external shapes, and composed them with
joints and bones covered with flesh. He prevented some of them from flying easily in the
sky because of their heavy bodies and allowed them to use their wings only close to the
ground. He has set them in different colours by his delicate might and exquisite creative
power.
Among them are those which are tinted with one hue
and there is no other hue except the one in which they have been dyed. There are others
which are tinted with one colour, and they have a neck ring of a different colour than
that with which they are tinted.
About the Peacock
The most amazing among them in its creation is the
peacock, which Allah has created in the most symmetrical dimensions, and arranged its hues
in the best arrangement with wings whose ends are inter-leaved together and whose tail is
long. When it moves to its female it spreads out its folded tail and raises it up so as to
cast a shade over its head, as if it were the sail of a boat being pulled by the sailor.
It feels proud of its colours and swaggers with its movements. It copulates like the
cocks. It leaps (on the female) for fecundation like lustful energetic men at the time of
fighting.
I am telling you all this from observation, unlike
he who narrates on the basis of weak authority, as for example, the belief of some people
that it fecundates the female by a tear which flows from its eyes and when it stops on the
edges of the eyelids the female swallows it and lays its eggs thereby and not through
fecundation by a male other than by means of this flowing tear. Even if they say this, it
would be no amazing than (what they say about) the mutual feeding of the crows (for
fecundation). You would imagine its feathers to be sticks made of silvers and the
wonderful circles and sun-shaped feathers growing thereon to be of pure gold and pieces of
green emerald. If you likened them to anything growing on land, you would say that it is a
bouquet of flowers collected during every spring. If you likened them to cloths, they
would be like printed apparels or amazing variegated cloths of Yemen. If you likened them
to ornaments then they would be like gems of different colour with studded silver.
The peacock walks with vanity and pride, and throws
open its tail and wings and laughs admiring the handsomeness of its dress and the hues of
its necklace of gems. But when it casts its glance at its legs it cries loudly with a
voice which indicates its call for help and displays its true grief, because its legs are
thin like the legs of Indo-Persian cross-bred cocks. At the end of its shin there is a
thin thorn and on the crown of its head there is a bunch of green variegated feathers. Its
neck begins in the shape of a goblet and its stretch up to its belly is like the hair-dye
of Yemen in colour or like silk cloth put on a polished mirror which looks as if it has
been covered with a black veil, except that on account of its excessive lustre and extreme
brightness it appears that a lush green colour has been mixed with it. Along the openings
of its ears there is a line of shining bright daisy colour like the thin end of a pen.
Whiteness shines on the black background. There is hardly a hue from which it has not
taken a bit and improved it further by regular polish, lustre, silken brightness and
brilliance. It is therefore like scattered blossoms which have not been seasoned by the
rains of spring or the sun of the summer.
It also sheds its plumage and puts off its dress.
They all fall away and grow again. They fall way from the feather stems like the falling
of leaves from twigs, and then they begin to join together and grow till they return to
the state that existed before their falling away. The new hues do not change from the
previous ones, nor does any colour occur in other than its own place. If you carefully
look at one hair from the hairs of its feather stems it would look like red rose, then
emerald green and then golden yellow.
How can sharpness of intellect describe such a
creation, or faculty of mind, or the utterances of describers manage to tell of it. Even
its smallest parts have made it impossible for the imagination to pick them out or for
tongues to describe them. Glorified is Allah who has disabled intellects from describing
the creation which He placed openly before the eyes and which they see bounded, shaped,
arranged and coloured. He also disabled tongues from briefly describing its qualities and
also from expanding in its praise.
The magnificence of the Creator in
great and small creation
Glorified is Allah who has assigned feet to small
ants and gnats and also to those above them, the serpents and the elephants. He has made
it obligatory upon Himself that no skeleton in which He infuses the spirit would move, but
that death is its promised place and destruction its final end.
A part of the same sermon
Describing Paradise
If you cast your mind's eye at what is described to
you about Paradise, your heart would begin to hate the delicacies of this world that have
been displayed here, namely its desires and its pleasures, and the beauties of its scenes,
and you would be lost in the rustling of the trees whose roots lie hidden in the mounds of
musk on the banks of the rivers in Paradise and in the attraction of the bunches of fresh
pearls in the twigs and branches of those trees, and in the appearance of different fruits
from under the cover of their leaves. These fruits can be picked without difficulty as
they come down at the desire of their pickers. Pure honey and fermented wine will be
handed round to those who settle down in the courtyards of its palaces.
They are a people whom honour has always followed
till they were made to settle in the house of eternal abode, and they obtained rest from
the movement of journeying. O' listener! If you busy yourself in advancing towards these
wonderful scenes which will rush towards you, then your heart will certainly die due to
eagerness for them, and you will be prepared to seek the company of those in the graves
straight away from my audience here and hasten towards them. Allah may, by His mercy,
include us and you too among those who strive with their hearts for the abodes of the
virtuous.
Note explaining some of the wonderful
and obscure portions of this sermon
As-Sayyid ar-Radi says: In Amir al-mu'minin's words
"ya'urru bimalaqihihi", "al-arr" implies "copulation", e.g.
when it is said "arra'r-rajulu al-mar'ata ya'urruha", it means "He
copulated with the woman."
In his words "ka'annahu qalu dariyyin anajahu
nutiyyuhu", "al-qal" means the sail of a boat. "dari" means
belonging to Darin which is a small town on the coast from where scents are bought. And
"anajahu" means "turned it". It is said "anajtun'n-naqata -
like nasartu - anajuha anjan". "When you turn the she-camel." And
"an-nuti" means sailor. His words "daffatay jufunihi" means edges of
the eyelids, since "ad-daffatan" means the two edges. His words "wa
filadhu'z-zabarjadi": "al-filadh" is the plural of "al-fildhah"
it means piece. His words "ka ba'isi'l-lu'lu'i'r-ratibi". "al-kibasah"
means bunch of dates. "al-asalij" means twigs. Its singular is
"usluj".
.Forward to Sermon 165.Back to Sermon 163.
