لطفا منتظر باشید ...
SERMON 191
Known as "al-Khutbah
al-Qasiah"
(Sermon of Disparagement)
(It comprises disparagement of Satan
[Iblis] for his vanity and his refusing to prostrate before Adam [pbuh], and his being the
first to display bigotry and to act through vanity; it comprises a warning to people
treading in Satan's path)
Praise be to Allah who wears the apparel of Honour
and Dignity and has chosen them for Himself instead of for His creation. He has made them
inaccessible and unlawful for others. He has selected them for His own great self, and has
hurled a curse on him who contests with Him concerning them.
Allah's trial and the vanity of Iblis
Then He put His angels on trial concerning these
attributes in order to distinguish those who are modest from those who are vain.
Therefore, Allah, who is aware of whatever is hidden in the hearts and whatever lies
behind the unseen said:
. . . "Verily I am about to create man from
clay," And when I have completed and have breathed into him of My spirit, then fall
ye prostrating in obeisance unto him. And did fall prostrating in obeisance the angels all
together, Save lblis;... (Qur'an. 38:71-74)
His vanity stood in his way. Consequently, he felt
proud over Adam by virtue of his creation and boasted over him on account of his origin.
Thus, this enemy of Allah is the leader of those who boast, and the fore-runner of the
vain. It is he who laid the foundation of factionalism, quarreled with Allah about the
robe of greatness, put on the dress of haughtiness and took off the covering of humility.
Do you not see how Allah made him low on account of his vanity and humiliated him for his
feigning to be high? He discarded him in this world and provided for him burning fire in
the next world.
If Allah had wanted to create Adam from a light
whose glare would have dazzled the eyes, whose handsomeness would have amazed the wits and
whose smell would have caught the breath, He could have done so; and if He had done so,
people would have bowed to him in humility and the trial of the angels through him would
have become easier. But Allah, the Glorified, tries His creatures by means of those things
whose real nature they do not know in order to distinguish (good and bad) for them through
the trial, and to remove vanity from them and keep them and keep them aloof from pride and
self-admiration.
You should take a lesson from what Allah did with
Satan; namely He nullified his great acts and extensive efforts on account of the vanity
of one moment, although Satan had worshipped Allah for six thousand years - whether by the
reckoning of this world or of the next world is not known. Who now can remain safe from
Allah after Satan by committing a similar disobedience? None at all. Allah, the Glorified,
cannot let a human being enter Paradise if he does the same thing for which Allah turned
out from it an angel. His command for the inhabitants in the sky and of the earth is the
same. There is no friendship between Allah and any individual out of His creation so as to
give him license for an undesirable thing which He has held unlawful for all the worlds.
Warning against Satan
Therefore, you should fear lest Satan infects you
with his disease, or leads you astray through his call, or marches on you with his
horsemen and footmen, because, by my life, he has put the arrow in the bow for you, has
stretched the bow strongly, and has aimed at you from a nearby position, and:
He (Satan) said: "My Lord! because Thou hast
left me to stray, certainly will I adorn unto them the path of error, and certainly will I
cause them all to go astray." (Qur'an, 15:39)
Although he (Satan) had said so only by guessing
about the unknown future and by wrong conjecturing, yet the sons of vanity, the brothers
of haughtiness and the horsemen of pride and intolerance proved him to be true, so much so
that when disobedient persons from among you bowed before him, and his greed about you
gained strength; and what was a hidden secret turned into a clear fact, he spread his full
control over you and marched with his forces towards you.
Then they pushed you into the hollows of disgrace,
threw you into the whirlpools of slaughter, and trampled you, wounding you by striking
your eyes with spears, cutting your throats, tearing your nostrils, breaking your limbs
and taking you in ropes of control towards the fire already prepared. In this way he
became more harmful to your religion and a greater kindler of flames (of mischief) about
your worldly matters than the enemies against whom you showed open opposition and against
whom you marched your forces.
You should therefore spend all your force against
him, and all your efforts against him, because, by Allah, he boasted over your (i.e.,
Adam's) origin, questioned your position and spoke lightly of your lineage. He advanced on
you with his army, and brought his footmen towards your path. They are chasing you from
every place, and they are hitting you at every finger joint. You are not able to defend by
any means, nor can you repulse them by any determination. You are in the thick of
disgrace, the ring of straitness, the field of death and the way of distress.
You should therefore put out the fires of
haughtiness and the flames of intolerance that are hidden in your hearts. This vanity can
exist in a Muslim only by the machinations of Satan, his haughtiness, mischief and
whisperings. Make up your mind to have humility over your heads, to trample self-pride
under your feet and to cast off vanity from your necks. Adopt humility as the weapon
between you and your enemy, Satan and his forces. He certainly has, from every people,
fighters, helpers, footmen and horsemen. Do not be like him who feigned superiority over
the son of his own mother without any distinction given to him by Allah except the feeling
of envy which his feeling of greatness created in him and the fire of anger that vanity
kindled in his heart. Satan blew into his nose his own vanity, after which Allah gave him
remorse and made him responsible for the sins of all killers up to the Day of Judgement.
Caution against vanity and boasting
about ignorance
Beware! you strove hard in revolting and created
mischief on the earth in open opposition to Allah and in challenging the believers over
fighting. (You should fear) Allah! Allah! in feeling proud of your vanity and boasting
over ignorance, because this is the root of enmity and the design of Satan wherewith he
has been deceiving past people and bygone ages, with the result that they fell into the
gloom of his ignorance and the hollows of his misguidance, submitting to his driving and
accepting his leadership. In this matter the hearts of all the people were similar, and
centuries passed by, one after the other, in just the same way, and there was vanity with
which chests were tightened.
Caution against obeying haughty
leaders and elders
Beware! beware of obeying your leaders and elders
who felt proud of their achievements and boasted about their lineage. They hurled the
(liability for) things on Allah and quarrelled with Allah in what He did with them,
contesting His decree and disputing His favours. Certainly, they are the main foundation
of obstinacy, the chief pillars of mischief and the swords of pre-Islamic boasting over
forefathers. Therefore, fear Allah, do not become antagonistic to His favours on you, nor
jealous of His bounty over you(1) and do not obey the
claimants (of Islam) whose dirty water you drink along with your clean one, whose ailments
you mix with your healthiness and whose wrongs you allow to enter into your rightful
matters.
They are the foundation of vice and the linings of
disobedience. Satan has made them carriers of misguidance and the soldiers with whom he
attacks men. They are interpreters through whom he speaks in order to steal away your
wits, enter into your eyes and blow into your ears. In this way he makes you the victim of
his arrows, the treading ground of his footsteps and source of strength for his hands.
Take instruction from how he brought Allah's wrath, violence, chastisement and punishment
on those who were vain among the past people. Take admonition from their lying on their
cheeks and falling on their sides, and seek Allah's protection from the dangers of vanity,
as you seek His protection from calamities.
The humbleness of the Holy Prophet
Certainly. if Allah were to allow anyone to indulge
in pride He would have allowed it to his selected prophets and vicegerents. But Allah, the
Sublime, disliked vanity for them and liked humbleness for them. Therefore, they laid
their cheeks on the ground, smeared their faces with dust, bent themselves down for the
believers and remained humble people. Allah tried them with hunger, afflicted them with
difficulty, tested them with fear, and upset them with troubles. Therefore, do not regard
wealth and progeny the criterion for Allah's pleasure and displeasure, as you are not
aware of the chances of mischief and trials during richness and power as Allah, the
Glorified, the Sublime, has said:
What! Think they that what We aid them with of
wealth and children, We are hastening unto them the good things? Nay! they (only) perceive
not. (Qur'an, 23:55-56)
Certainly, Allah the Glorified, tries His creatures
who are vain about themselves through His beloved persons who are humble in their eyes.
When Musa son of Imran went to Pharaoh along with
his brother Harun (Aaron) wearing (coarse) shirts of wool and holding sticks in their
hands, they guaranteed him retention of his country and continuity of his honour if he
submitted; but he said: "Do you not wonder at these two men guaranteeing me the
continuity of my honour and the retention of my country although you see their poverty and
lowliness. Otherwise, why do they not have gold bangles on their wrists?" He said so
feeling proud of his gold and collected possessions, and considering wool and its cloth as
nothing.
When Allah, the Glorified, deputed His prophets, if
He had wished to open for them treasures and mines of gold and (surround them with)
planted gardens and to collect around them birds of the skies and beasts of the earth, He
could have done so. If He had done so then there would have been no trial, nor recompense
and no tidings (about the affairs of the next world). Those who accepted (His message)
could not be given the recompense falling due after trial and the believers could not
deserve the reward for good acts, and all these words(2) would
not have retained their meanings. But Allah, the Glorified, makes His Prophets firm in
their determination and gives them weakness of appearance as seen from the eyes, along
with contentment that fills the hearts and eyes resulting from care-freeness, and with
want that pains the eyes and ears.
If the prophets possessed authority that could not
be assaulted, or honour that could not be damaged or domain towards which the necks of
people would turn and the saddles of mounts could be set, it would have been very easy for
people to seek lessons and quite difficult to feel vanity. They would have then accepted
belief out of fear felt by them or inclination attracting them, and the intention of them
all would have been the same, although their actions would have been different. Therefore,
Allah, the Glorified decided that people should follow His prophets, acknowledge His
books, remain humble before His face, obey His command and accept His obedience with
sincerity in which there should not be an iota of anything else; and as the trial and
tribulation would be stiffer the reward and recompense too should be larger.
The Holy Kabah
Do you not see that Allah, the Glorified, has tried
all the people among those who came before, beginning with Adam, upto the last ones in
this world with stones which yield neither benefit nor harm, which neither see nor hear.
He made those stones into His sacred house which He made a standby for the people. He
placed it in the most rugged stony part of the earth and on a highland with least soil
thereon, among the most narrow valleys between rough mountains. soft sandy plains, springs
of scanty water and scattered habitants, where neither camels nor horses nor cows and
sheep can prosper.
Then He commanded Adam and his sons to turn their
attention towards it. In this way it became the centre of their journey in seeking
pastures and the rendezvous for meeting of their carrier-beasts, so that human spirits
hasten towards it from distant waterless deserts, deep and low lying valleys and scattered
islands in the seas. They shake their shoulders in humbleness, recite the slogan of having
reached His audience, march with swift feet, and have dishevelled hair and dusted faces.
They throw their pieces of cloth on their backs, they have marred the beauty of their
faces by leaving the hair uncut as a matter of great test, severe tribulation, open trial,
and extreme refining. Allah has made it a means to His mercy and an approach to His
Paradise.
If Allah, the Glorified, had placed His sacred House
and His great signs among plantations, streams, soft and level plains, plenty of trees, an
abundance of fruits, a thick population, close habitats, golden wheat, lush gardens, green
land, watered plains, thriving orchards and crowded streets, the amount of recompense
would have decreased because of the lightness of the trial. If the foundation on which the
House is borne and the stones with which it has been raised had been of green emerald and
red rubies, and there had been brightness and effulgence, then this would have lessened
the action of doubts in the breasts, would have dismissed the effect of Satan's activity
from the hearts, and would have stopped the surging of misgivings in people. But Allah
tries His creatures by means of different troubles, wants them to render worship through
hardships and involves them in distresses, all in order to extract out vanity from their
hearts, to settle down humbleness in their spirits and to make all this an open door for
His favours and an easy means for His forgiveness (for their sins).
Caution against rebellion and
oppressiveness
(Fear) Allah! Allah! from the immediate consequence
of rebellion (to accrue in this world), and the eventual consequence of weighty
oppressiveness (to accrue in the next world), and from the evil result of vanity, because
it is the great trap of Satan and his big deceit which enters the hearts of the people
like a fatal poison. It never goes waste, nor misses anyone - neither the learned because
of his knowledge, nor the destitute (3) in his rags. This is
the thing against which Allah has protected His creatures who are believers by means of
prayers, and alms-giving, and suffering the hardship of fasting in the days in which it
has been made obligatory, in order to give their limbs peacefulness, to cast fear in their
eyes, to make their spirits humble, to give their hearts humility and to remove
haughtiness from them. All this is achieved through the covering of their delicate cheeks
with dust in humility, prostrating their main limbs on the ground in humbleness, and
retracting of their bellies so as to reach to their backs due to fasting by way of
lowliness (before Allah), besides giving all sorts of products of the earth to the needy
and the destitute by way of alms.
Look what there is in these acts by way of curbing
the appearance of pride and suppressing the traces of vanity. I cast my glance and noticed
that no one in the world, except you, feels vanity for anything without a cause which may
appeal to the ignorant, or a reason which may cling to the minds of the foolish, because
you feel vanity for something for which no reason is discernible, nor any ground.
As for Satan, he felt proud over Adam because of his
origin and taunted at him about his creation, since he said "I am of fire while you
are of clay." In the same way the rich among the prosperous communities have been
feeling vanity because of their riches, as (Allah) said:
And said they: "We are more (than you) in
wealth and in children, and we shall not be chastised." (Qur'an, 34:35)
Enthusiasm for attractive manners,
respectable position, and taking lessons from the past
In case you cannot avoid vanity, your vanity should
be for good qualities, praiseworthy acts, and admirable matters with which the dignified
and noble chiefs of the Arab families distinguished themselves, as attractive manners,
high thinking, respectable position and good performances. You too should show vanity in
praiseworthy habits like the protection of the neighbour, the fulfilment of agreements,
obedience to the virtuous, opposition to the haughty, extending generosity to others,
abstention from rebellion, keeping aloof from blood-shed, doing justice to people,
suppressing anger and avoiding trouble on the earth. You should also fear what calamities
befell peoples before you on account of their evil deeds and detestable actions. Remember,
during good or bad circumstances, what happened to them, and be cautious that you do not
become like them.
After you have thought over both the conditions of
these people, attach yourself to everything with which their position became honourable,
on account of which enemies remained away from them through which safety spread over them,
by reason of which riches bowed before them and as a result of which distinction connected
itself with their rope. These things were abstention from division, sticking to unity,
calling each other to it and advising each other about it. You avoid everything which
broke their backbone and weakened their power, such as malice in the heart, hatred in the
chest, turning away (from each other's help) and withholding the hand from one another's
assistance.
Think about the condition of people from among the
believers who passed before you. What distresses and trials they were in! Were they not
the most over-burdened among all the people and in the most straitened circumstances in
the whole world? The Pharaohs took them as slaves. They inflicted on them the worst
punishments and bitter sufferings. They continuously remained in this state of ruinous
disgrace and severe subjugation. They found no method for escape and no way for
protection. Till when Allah, the Glorified, noticed that they were enduring troubles in
His love and bearing distresses out of fear for Him, He provided escape from the distress
of trials. So, He changed their disgrace into honour and fear into safety. Consequently,
they became ruling kings and conspicuous leaders. and Allah's favours over them reached
limits to which their own wishes had not reached.
Look, how they were when their groups were united,
their views were unanimous, their hearts were moderate, their hands used to help one
another, their swords were intended for assisting one another, their eyes were sharp and
their aims were the same. Did they not become masters of the corners of the earth and
rulers over the neck of all the worlds? Thereafter, also see what happened to them towards
the end when division overtook them, unity became fractured, and differences arose between
their words and their hearts. They divided into various groups and were scattered fighting
among themselves. Then Allah took away from them the apparel of His honour and deprived
them of the prosperity produced by His favours. Only their stories have remained among you
for the guidance of those who may learn the lesson from them.
You should take a lesson from the fate of the
progeny of Ismael, the children of Isaac and the children of Israel. How similar are their
affairs and how akin are their examples. In connection with the details of their division
and disunity, think of the days when Kisras of Persia and the Caesars of Rome had become
their masters(4). They turned them out from the pastures of
their lands the rivers of Iraq and the fertility of the world, towards thorny forests, the
passages of (hot) winds and hardships in livelihood. In this way they turned them into
just herders of camels. Their houses were the worst in the world and their places of stay
were the most drought-stricken. There was not one voice towards which they could turn for
protection, nor any shade of affection on whose strength they could repose trust.
Their condition was full of distress. Their hands
were scattered. Their majority was divided. They were in great anguish and under layers of
ignorance. They buried their daughters alive, worshipped idols, disregarded kinship and
practised robbery.
Now, look at the various favours of Allah upon them,
that He deputed towards them a prophet who got them to pledge their obedience to him and
made them unite at his call. (Look) how (Allah's) bounty spread the wings of its favours
over them and flowed for them streams of its blessing, and the whole community became
wrapped in blissful prosperity. Consequently, they were submerged under its bounty and
enjoyed its lush life. Their affairs were settled under the protection of a powerful
ruler, and circumstances offered them overpowering honour, and all things became easy for
them under the auspices of a strong country. They became rulers over the world and kings
in the (various) parts of the earth. They became masters of those who were formerly their
masters, and began issuing commands over those who used to command them. They were so
strong that neither did their spears need testing nor did their weapons have any flaw.
Condemning his people
Beware! You have shaken your hands loose from the
rope of obedience, and broken the divine fort around you by (resorting to) pre-Islamic
rules. Certainly, it is a great blessing of Allah, the Glorified, that He has engendered
among them unity through the cord of affection in whose shade they walk and take shelter.
This is a blessing whose value no one in the whole world realises, because it is more
valuable than any price and higher than any wealth.
You should know that you have again reverted to the
position of the Bedouin Arabs after immigration (to Islam), and have become different
parties after having been once united. You do not possess anything of Islam except its
name, and know nothing of belief save its show. You say, "The Fire yes. but no
shameful position," as if you would throw down Islam on its face in order to defame
its honour and break its pledge (for brotherhood) which Allah gave you as a sacred trust
on His earth and (a source of) peace among the people. Be sure that if you incline towards
anything other than Islam. the unbelievers will fight you. Then there will be neither
Gabriel nor Michael, neithermuhajirun nor ansar to help you, but only the clashing of
swords, till Allah settles the matter for you.
Certainly, there are examples before you of Allah's
wrath, punishment, days of tribulations and happenings. Therefore, do not disregard His
promises, ignoring His punishment, making light His wrath and not expecting His violence,
because Allah, the Glorified, did not curse the past ages except because they had left off
asking others to do good acts and refraining them from bad acts. In fact Allah cursed the
foolish for committing sins and the wise because they gave up refraining others from
evils. Beware! You have broken the shackles of Islam, have transgressed its limits, and
have destroyed its commands.
Amir al-mu'minin's high position and
wonderful deeds in Islam
Beware! surely Allah has commanded me to fight those
who revolt, or who break the pledge, or create trouble on the earth. As regards
pledge-breakers, I have fought them, as regards deviators from truth, I have waged holy
war against them, and as regards those who have gone out of the faith, I have put them in
(serious) disgrace (5). As for Satan of the pit, (6) he
too has been dealt with by me through the loud cry with which the scream of his heart and
shaking of his chest was also heard. Only a small portion of the rebels has remained. If
Allah allows me one more chance over them I will annihilate them except a few remnants
that may remain scattered in the suburb of the cities.
Even in my boyhood I had lowered the chest of (the
famous men) of Arabia, and broken the horn points (i.e., defeated the chiefs) of the
tribes of Rabiah and Mudar. Certainly, you know my position of close kinship and special
relationship with the Prophet of Allah - peace and blessing of Allah be upon him and his
descendants. When I was only a child he took charge of me. He used to press me to his
chest and lay me beside him in his bed, bring his body close to mine and make me smell his
smell. He used to chew something and then feed me with it. He found no lie in my speaking,
nor weakness in any act.
From the time of his weaning, Allah had put a mighty
angel with him to take him along the path of high character and good behaviour through day
and night, while I used to follow him like a young camel following in the footprints of
its mother. Every day he would show me in the form of a banner some of his high traits and
commanded me to follow it. Every year he used to go in seclusion to the hill of Hira',
where I saw him but no one else saw him. In those days Islam did not exist in any house
except that of the Prophet of Allah - peace and blessing of Allah be upon him and his
descendants - and Khadijah, while I was the third after these two. I used to see and watch
the effulgence of divine revelation and message, and breathed the scent of Prophethood.
When the revelation descended on the Prophet of
Allah - peace and blessing of Allah be upon him and his descendants - I heard the moan of
Satan. I said, "O' Prophet of Allah, what is this moan?" and he replied,
"This is Satan who has lost all hope of being worshipped. O' Ali, you see all that I
see and you hear all that I hear, except that you are not a Prophet, but you are a
vicegerent and you are surely on (the path of) virtue."
I was with him when a party of the Quraysh came to
him and said to him, "O' Muhammad, you have made a big claim which none of your
fore-fathers or those of your family have made. We ask you one thing; if you give us an
answer to it and show it to us, we will believe that you are a prophet and a messenger,
but if you cannot do it, we will know that you are a sorcerer and a liar."
The Messenger of Allah said: "What do you ask
for?" They said: "Ask this tree to move for us, even with its roots, and stop
before you." The Prophet said, "Verily, Allah has power over everything. If
Allah does it for you, will you then believe and stand witness to the truth?" They
said "Yes". Then he said, "I shall show you whatever you want, but I know
that you won't bend towards virtue, and there are among you those who will be thrown into
the pit, and those who will form parties (against me)." Then the Holy Prophet said:
"O' tree, if you do believe in Allah and the Day of Judgement, and know that I am the
Prophet of Allah, come up with your roots and stand before me with the permission of
Allah." By Him who deputed the Prophet with truth, the tree did remove itself with
its root and came with a great humming sound and a flapping like the flapping of the wings
of birds, till it stopped before the Messenger of Allah while some of its twigs came down
onto my shoulders, and I was on the right side of the Holy Prophet.
When the people saw this they said by way of pride
and vanity. "Now you order half of it to come to you and the other half of it remain
(in its place)." The Holy Prophet ordered the tree to do the same. Then half of the
tree advanced towards him in an amazing manner and with greater humming. It was about to
touch the Prophet of Allah. Then they said, disbelieving and revolting, "Ask this
half to get back to its other half and be as it was." The Prophet ordered it and it
returned. Then I said, "O' Prophet of Allah, I am the first to believe in you and to
acknowledge that the tree did what it did just now with the command of Allah, the Sublime,
in testimony to your Prophethood and to heighten your word. Upon this all the people
shouted, "Rather a sorcerer, a liar; it is wonderful sorcery, he is very adept in it.
Only a man like this (pointing to me) can stand testimony to you in your affairs."
Certainly, I belong to the group of people who care
not for the reproach of anybody in matters concerning Allah. Their countenance is the
countenance of the truthful and their speech is the speech of the virtuous. They are
wakeful during the nights (in devotion to Allah), and over beacons (of guidance) in the
day. They hold fast to the rope of the Qur'an. revive the traditions of Allah and of His
Prophet. They do not boast nor indulge in self conceit, nor misappropriate, nor create
mischief. Their hearts are in Paradise while their bodies are busy in (good) acts.
(1).
The intention is that "you should not create conditions by which you may be deprived
of Allah's favours, like the jealous who aims at harming him of whom he is jealous."
(2). The
intention is to say that if belief is accepted under force of awe and fear and worship is
offered under the influence of power and authority then neither will it be belief in the
true sense nor worship in real spirit. This is because belief is the name of inner
testimony and heart-felt conviction. The conviction produced by force and compulsion can
be only verbal but not heart-felt. Similarly, worship is the name of open acknowledgement
of one's position of servitude. Worship which is devoid of the feeling of servitude or the
sense of devotion and which is performed only in view of authority or fear cannot be real
worship. Therefore, such belief and such worship would not present their correct
connotation.
(3). The
reason for specifying the learned and the poor is that the learned has the light of
learning to lead him, which the destitution of the poor may deny to him. In spite of this,
both the learned and the poor fall into his deceit.
Then how can the ignorant save
himself from his clutches, and how can the rich who has all the means to get into wrong
ways, defend himself against him.
Nay! Verily man is wont to rebel!
As the deemeth himself needless!
(4). If
a glance is cast at the rise and fall and events and happenings of the past people this
fact will shine like daylight that the rise and fall of communities is not the result of
luck or change, but that, to a great extent, it is affected by their acts and deeds. And
of whatever type those deeds are, their results and consequences are in accord with them.
Consequently, the stories and events of past people openly reflect that the result of
oppression and evil deeds has always been ruin and destruction, while the consequence of
virtuous action and peaceful living was always good luck and success. Since time and
people make no difference, if the same conditions appear again and the same actions are
repeated the same results must accrue which had appeared in the earlier set of
circumstances, because the accrual of the results of good or bad actions is sure and
certain like the properties and effects of everything. It this were not so it would not be
possible to kindle hope in the minds of the oppressed and the afflicted by presenting to
them past events and their effects, nor could the oppressors and tyrants be warned of the
ill-effects of their deeds, on the ground that it was not necessary that the same would
accrue now as had accrued earlier. But it is the universality of causality which makes
past events the object of a lesson for posterity. Consequently, it was for this purpose
that Amir al-mu'minin provoked thinking and consideration and mentioned the various events
of Banu Ismail, Banu Ishaq and Banu Isra'il and their affliction at the hands of the
kings of Persia and Rome.
The progeny of Ismael, the elder
son of Ibrahim (Abraham), is called Banu Ismail while the progeny of his younger son
Issac is called Banu Ishaq which later continued to divide into various off-shoots and
acquired different names. Their original abode was at Canaan in Palestine, where Ibrahim
had settled after the immigration from the plains of the Euphrates and the Tigris. His son
Ismail had settled in the Hijaz, where Ibrahim had left him and his mother Hajar (Hagar).
Ismail married as-Sayyidah bint Mudad a woman of the tribe of Jurhum which also inhabited
this very area. His progeny sprang from her and spread throughout the world. The other son
of Ibrahim namely Ishaq remained in Canaan. His son was Yaqub (Jacob/lsrael) who married
Liya the daughter of his mother's brother and after her death married his other daughter.
Both of them bore him progeny which
is known as Banu Isra'il. One of his sons was Yusuf (Joseph), who reached the neighbouring
country, Egypt, through an accident, and, after suffering slavery and imprisonment,
eventually became the ruler and occupier of the throne.
After this change, he sent for all
his relations and kith and kin and in this way Egypt became the abode of Banu Isra'il. For
some time they lived there in peace and safety, and led a life of respect and esteem, but
by and by the locals began to view them with disdain and hatred and made them the target
of all sorts of tyrannies, so much so that they used to kill their children and retained
their women as slave-maids, as a result of which their determination and courage was
trampled and their spirit of freedom was completely subdued. At last, conditions changed
and the period of their troubles came to an end, after four hundred years of the shackles
of slavery; when Allah sent Musa to deliver them from the oppression of the Pharaoh. Musa
set off with them to leave Egypt, but in order to destroy the Pharaoh, Allah turned them
towards the Nile where there was all flood in front, and on the rear the huge forces of
the Pharaoh. This bewildered them much, but Allah commanded Musa to enter the river
without fear. Thus, when he went forward, there appeared in the river not only one but
several courses to pass through and Musa crossed to the other side of the river along with
Banu Isra'il. Pharaoh was closely following. When he saw them passing he too advanced with
his arm but when they reached the middle of the stream the still water began moving and,
engulfing Pharaoh and his army in its waves, finished them. About them the Qur'an says:
And (remember ye) when We delivered
you from Pharaoh's people who afflicted you with grievous torment, slaying your sons and
by letting your women alive, and in that was a great trial from your Lord. (2:49)
However, when, after leaving the
boundaries of Egypt, they entered their motherland Palestine, they established their own
state and began to live in freedom, and Allah changed their lowliness and disgrace into
the greatness and sublimity of rule and power. In this connection, Allah says:
And made We inheritors the people
who were deemed weak (to inherit) the eastern parts of the earth and the western parts of
it, which we had blessed therein (with fertility) and the good word of thy Lord was
fulfilled in the children of Israel for what they did endure; and destroyed We, what
Pharaoh and his people had wrought, and what shade they did make. (Qur'an, 7:137)
On occupying the throne of rule and
regaining prosperity and peacefulness, Banu Isra'il forgot all the ignominies and
disgraces of the period of slavery, and instead of being thankful to Allah for the favours
granted by Him they took to rebellion and revolt. Consequently, they shamelessly indulged
in vices and misconduct and partook in mischiefs and evil deeds to the maximum, made
lawful things unlawful and unlawful things lawful by false excuses and disobeyed the
prophets who tried to preach and correct them under the command of Allah, and even killed
them. The natural consequence of their vicious activities was that they were caught in
punishment for their deeds. Consequently, Nebuchadnezzar, who was ruling in Babylon (Iraq)
in 600 B.C., rose to march against Syria and Palestine and killed seventy thousand Banu
Isra'il with his blood-thirsty swords, devastated their towns, drove away the survivors
with him like sheep and goats and threw them in the abyss of ignominy by turning them into
slaves.
Although after this ruination there
seemed no way for them to regain position and power, yet nature gave them still another
chance to recover. When Nebuchadnezzar died and power came in the hands of Belshazzar he
started all sorts of oppression on the people. Being disgusted with this, they sent word
to the ruler of Persia that they were tired of enduring the oppression of their ruler and
that he should rescue them from him, and free them from the oppression of Belshazzar.
Cyrus the Great, who was a just and upright ruler, rose up in response to this request
and, with the co-operation of the local population, overturned the government, as a
consequence of which the yoke of slavery on Banu Isra'il's necks was also removed, and
they were allowed to return to Palestine.
Thus, after seventy years of
subjugation they again set foot in their homeland and took over the reins of government.
If they had taken their lesson from the past events they would not have committed the same
evils as a consequence of which they had to suffer slavery; but the mental constitution of
this community was such that whenever they achieved prosperity and freedom from care they
lost themselves in the intoxication of riches and in the enjoyment of pleasure, mocked the
laws of religion, derided the prophets and even killing them did not mean anything serious
to them. Thus, when their ruler Herod at the request of his sweetheart, beheaded the
Prophet Yahya (John) and presented his head to her, none of them raised any voice against
this brutality or was affected by it in any manner. This was the state of their unruliness
and fierceness when Isa made his appearance. He stopped them from evil deeds and exhorted
them to adopt good habits, but they opposed him too and gave him troubles of various
sorts, so much so that they tried to end his life. However, Allah foiled all their devices
and made Isa safe against their approach.
When their disobedience reached
this stage and their capacity to accept guidance was completely wiped out, fate decided to
ruin them and made full arrangements for their annihilation and destruction. The ruler of
Roma (Byzantia) Vespasianus sent his son Titus to attack Syria, he laid siege round
Jerusalem, demolished the houses and broke down the walls of the Synagogue as a result of
which thousand of Banu Isra'il left their houses and became scattered abroad, while
thousands died of hunger; and those who remained were put to sword. Most of them settled
in Hijaz, but because of their rejecting Prophet Muhammad (p.b.u.h.a.h.p.) their unity was
so disturbed that they could never again converge on any one centre of honour and could
never regain a life of prestige and dignity in place of disgrace and ignominy.
In the same way the ruler of Persia
made serious attacks on Arabia and subjugated the inhabitants of those places. Thus,
Shapur ibn Hurmuz, at the age of sixteen, took with him four thousand combatants and
attacked Arabs who resided within the boundaries of Persia and then advanced towards
Bahrayn, Qatif and Hajar and ruined Banu Tamim, Banu Bakr ibn Wa'il and Banu Abd al-Qays
and cut through the shoulders of seventy thousand Arabs, after which his nickname became
"Dhu'l-Aktaf" (the shoulderer). He forced the Arabs that they should live in
tents built of hair, should grow long hair on their heads, should not wear white clothes
and should ride unsaddled horses. Then he settled twelve thousand people of Isfahan and
other cities of Persia in the area between Iraq and Syria.
In this way he drove the
inhabitants of those places from fertile lands to waterless forests which had neither any
of the conveniences of life nor means of livelihood, and for long these people remained
the victims of other's oppression due to their own disunity and division. At last, Allah
deputed the Prophet and raised them out of disgrace to the highest pinnacle of progress
and sublimity.
(5).
Amir al-mu'minin, Abu Ayyub al-Ansari, Jabir ibn Abdullah al-Ansari, Abdullah ibn
Masud, Ammar ibn Yasir, Abu Said al-Khudri and Abdullah ibn Abbas narrated that the
Holy Prophet commanded Ali ibn Abi Talib to fight those who are pledge-breakers
(nakithin), deviators from truth (qasitin) and those who have left the faith (mariqin).
(al-Mustadrak, vol. 3, p. 139; al-Istiab, vol. 3, p. 1117; Usd al-ghabah, vol. 3, pp.
32-33; ad-Durr al-manthur, vol. 6, p. 18; al-Khasa'is al-kubra, vol. 2, p. 138; Majma
az-zawa'id, vol. 5, p. 186; vol. 6, p. 235; vol. 7, p. 238; Kanz al-ummal, vol. 6, pp.
72, 82, 88, 155, 215, 319, 391, 392; Tarikh Baghdad, vol. 8, p. 340; vol. 13, pp. 186-187;
al-Tarikh, Ibn Asakir, vol. 5, p. 41; at-Tarikh, Ibn Kathir, vol. 7 pp. 304-306; ar-Riyad
an-nadarah, vol. 2, p. 240; Sharh al-mawahib al-ladunniyyah, vol. 3, pp. 316-317; Muwaddah
al-awham, vol. 1, p. 386).
Ibn Abi'l-Hadid says: "It has
been proved (by right ascription) from the Holy Prophet that he said to Ali (p.b.u.h.):
You will fight after me those who
are pledge-breakers, deviators from truth and those who have gone out of the faith.
"The pledge-breakers were the
people of Jamal, because they broke their allegiance with him. The deviators from truth
were the people of Syria (ash-Sham) at Siffin. Those who have gone out of the faith were
the Kharijites at an-Nahrawan. Regarding these three groups, Allah says (about the first
one):
Verily, those who swear their
fealty unto thee do but swear fealty unto Allah; the hand of Allah is above their hands;
so whosoever violateth his oath, doth violate it only to the hurt of his (own) self;...
(Qur'an, 48:10)
(About the second group) Allah
says:
And as for the deviators, they
shall be for the hell, a fuel. (Qur'an, 72:15)"
Concerning the third group, Ibn
Abi'l-Hadid has referred to the following tradition (hadith) that al-Bukhari (in as-Sahih,
vol. 4, pp. 166-167, 243), Muslim (in as-Sahih, vol. 3, pp. 109-117), at-Tirmidhi (in
al-Jami as-Sahih, vol. 4, p. 481), Ibn Majah (in as-Sunan, vol. I, pp. 59-62), an-Nasa'i
(in as-Sunan, vol. 3, pp. 65-66), Malik ibn Anas (in al-Muwatta', pp. 204-205),
ad-Dar'qutni (in as-Sunan, vol. 3, pp.131-132), ad-Darimi (in as-Suman, vol. 2, p. 133),
Abu Dawud (in as-Sunan, vol. 4, pp. 241-246), al-Hakim (in al-Mustadrak, vol. 2, pp.
145-154; vol. 4, p. 531), Ahmad ibn Hanbal (in al-Musnad, vol. 1, pp. 88, 140, 147; vol.
3, pp. 56, 65) and al-Bayhaqi (in as-Sunan al-kubra', vol. 8, pp. 170-171) have narrated
through a group of the companions of the Holy Prophet that he said about Dhu'l-Khuwaysirah
(the surname for Dhu'th-Thudayyah Hurqus ibn Zuhayr at-Tamimi, the chief of the
Kharijites):
From this very person's posterity
there will arise people who will recite the Qur'an, but it will not go beyond their
throat, they will kill their followers of Islam and will spare the idol-worshippers. They
will glance through the teaching of Islam as hurriedly as the arrow passes through its
prey. If I were to ever find them I would kill them like Ad.
Then Ibn Abi'l-Hadid continues:
This is the sign for his (Holy
Prophet's) prophethood and his prophecy of the secret knowledge. (Sharh Nahj al-balaghah,
vol. 13, p.183)
(6). By "Satan
of the pit" the reference is to Dhu'th-Thudayyah (whose full name already mentioned
in footnote no. 5) who was killed in Nahrawan by the stroke of lightning from the sky, and
there was no need to kill him by sword. The Holy Prophet had foretold his death.
Therefore, after the annihilation of the Kharijites at Nahrawan, Amir al-mu'minin came out
in search, but could not find his body anywhere. In the meantime, ar-Rayyan ibn Sabirah
saw forty to fifty bodies in a pit on the bank of the canal. When they were taken out the
body of Dhu'th-Thudayyah was also found among them. He was called Dhu'th-Thudayyah because
of a mass of flesh on his shoulder. When Amir al-mu'minin saw his body he said,
"Allah is Great, neither I spoke lie nor was I told wrong." (Ibn Abi'l-Hadid,
vol. 13, pp. 183-184; at-Tabari, vol 1, pp. 3383-3384; Ibn al-Athir vol. 3, p. 348)
.Forward to Sermon 192.Back to Sermon 190.
