Condemning the people of Basrah
You were the army of a woman and in the command of a quadruped. When it grumbled you responded, and when it was wounded (hamstrung) you fled away. Your character is low and your pledge is broken. Your faith is hypocrisy. Your water is brackish. He who stays with you is laden with sins and he who forsakes you secures Allah's mercy. As though I see your mosque prominent, resembling the surface of a boat, while Allah has sent chastisement 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 as though I see its mosque like the upper part of a boat or a sitting ostrich.
Another version
Like the bosom of a bird in deep sea.
Another version
Your city is the most stinking of all the cities as regards 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 as though I look at this habitation of yours that water has so engulfed it that nothing can be seen of it except the highest part of mosque appearing like the bosom of a bird in deep sea.
Commentary
Sermon 12
Delivered on the afternoon of the Battle of Jamal
Commentry
Mountains 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 foe and close your eyes (to their numerical majority). And keep sure that succour is but from Allah, the Glorified.
Sermon 10 - Commentary
“Beware! Satan has gathered his party and mustered his cavalry and infantry.
Yet with me is my penetrating insight (firāsa).
I have never deceived myself, nor have I ever been deceived.
By Allah! I shall fill to the brim for them a cistern
from which I alone will draw water.
They will neither turn away from it, nor return to it.”
Commentary
“They thunder like clouds and flash like lightning,
yet despite both these things they displayed cowardice.
As for us, we do not thunder until we have pounced upon the enemy,
nor do we let our words flow until we have truly rained (upon them).”
Regarding az-Zubayr's Allegiance
"He asserts that he swore allegiance to me with his hand but did not swear with his heart. So he does admit allegiance. As regards 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."
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 bosoms. 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 and adorned for them foul things like the action of one whom Satan has made partner in his domain and speaks untruth through his tongue.
Sermon 6 - Commentary
Sermon 6: On Pursuing Talhah and az-Zubayr
"By Allah, I shall not be like the badger that feigns sleep amidst the ceaseless pelting of stones until the seeker finds it or the watcher overpowers it. Nay, I shall ever strike those who deviate from the truth with the aid of those who advance toward it, and the sinners and doubters with the support of those who heed and obey me, until my appointed day arrives. By Allah, I have been unjustly deprived of my right from the day the Prophet passed away until this very moment."
Sermon 5. - Commentary
Translation of Sermon 5
Sermon 5: On the Offer of Allegiance after the Prophet’s Death
"O People! Navigate through the waves of mischief aboard the ships of salvation, turn away from the path of discord, and cast aside the crowns of pride. Prosperous is he who rises with wings of strength or remains tranquil, granting ease to others. The quest for power is like turbid water or a morsel that chokes the one who swallows it. He who plucks fruit before its time is like one who sows in another’s field.
If I speak out, they accuse me of craving power; if I remain silent, they claim I fear death. What a pity, after all I have endured! By Allah, the son of Abu Talib is more intimate with death than an infant with its mother’s breast. I possess hidden knowledge, and if I were to reveal it, you would tremble like ropes swaying in deep wells."
Sermon 4 - Commentary
Sermon 4: Amir al-Mu'minin’s Far-Sightedness and Steadfast Conviction in Faith
"Through us, you found guidance in the darkness and attained lofty heights; through us, you emerged from the gloom of night. Ears that heed not the resounding calls may turn deaf. How can one who ignored the mighty cries of the Qur’an and the Prophet hear my faint voice? A heart that has trembled with the fear of Allah finds true peace.
I have always foreseen the consequences of your treachery, seeing through your guise of deceit. The veil of religion concealed me from you, but the truth of my intentions unveiled your reality to me. I stood for you on the path of truth amidst tracks of misguidance, where you wandered without a guide, digging but finding no water.
Today, I make these silent truths speak to you, laden with profound meaning. The one who forsakes me may stray in judgment. I have never doubted the truth since it was revealed to me. Musa (Moses) feared not for himself but for the dominance of the ignorant and the sway of deviation. Today, we stand at the crossroads of truth and falsehood. He who is certain of reaching water feels no thirst."
NEED FOR THE PROPHET'S CALIPH AND THE MODE OF HIS APPOINTMENT.
Among these scholars some are those before as-Sayyid ar-Radi's period, some are his contemporaries and some are those who came after him but they all related it through their own chain of authority.
1) Ibn Abi'l-Hadid al-Mu`tazili writes that his master Abu'l-Khayr Musaddiq ibn Shabib al-Wasiti (d. 605 A.H.) stated that he heard this sermon from ash-Shaykh Abu Muhammad `Abdullah ibn Ahmad al-Baghdadi (d. 567 A.H.) known as Ibn al-Khashshab and when he reached where Ibn `Abbas expressed sorrow for this sermon having remained incomplete Ibn al-Khashshab said to him that if he had heard the expression of sorrow from Ibn `Abbas he would have certainly asked him if there had remained with his cousin any further unsatisfied desire because excepting the Prophet he had already spared neither the predecessors nor followers and had uttered all that he wished to utter. Why should therefore be any sorrow that he could not say what he wished? Musaddiq says that Ibn al-Khashshab was a man of jolly heart and decent taste. I inquired from him whether he also regarded the sermon to be a fabrication when he replied "By Allah, I believe it to be Amir al-mu'minin's word as I believe you to be Musaddiq ibn Shabib." I said that some people regard it to be as-Sayyid ar-Radi's production when he replied: "How can ar-Radi have such guts or such style of writing. I have seen as-Sayyid ar-Radi's writings and know his style of composition. Nowhere does his writing match with this one and I have already seen it in books written two hundred years before the birth of as-Sayyid ar-Radi, and I have seen it in familiar writings about which I know by which scholars or men of letters they were compiled. At that time not only ar-Radi but even his father Abu Ahmad an-Naqib has not been born."
2) Thereafter Ibn Abi'l-Hadid writes that he saw this sermon in the compilations of his master Abu'l-Qasim (`Abdullah ibn Ahmad) al-Balkhi (d. 317 A.H.). He was the Imam of the Mu'tazilites in the reign of al-Muqtadir Billah while al-Muqtadir's period was far earlier than the birth of as-Sayyid ar-Radi.
3) He further writes that he saw this sermon in Abu Ja`far (Muhammad ibn `Abd ar-Rahman), Ibn Qibah's book al-Insaf. He was the pupil of Abu'l-Qasim al-Balkhi and a theologian of Imamiyyah (Shi`ite) sect. (Sharh of Ibn Abi'l-Hadid, vol.1, pp.205-206)
4) Ibn Maytham al-Bahrani (d. 679 A.H.) writes in his commentary that he had seen one such copy of this sermon which bore writing of al-Muqtadir Billah's minister Abu'l-Hasan `Ali ibn Muhammad ibn al-Furat (d. 312 A.H.). (Sharh al-balaghah, vol.1., pp.252-253)
5) al-`Allamah Muhammad Baqir al-Majlisi has related the following chain of authority about this Sermon from ash-Shaykh Qutbu'd-Din ar-Rawandi's compilation Minhaj al-bara`ah fi Sharh Nahj al-balaghah:
ash-Shaykh Abu Nasr al-Hasan ibn Muhammad ibn Ibrahim informed me from al-Hajib Abu'l-Wafa' Muhammad ibn Badi`, al-Husayn ibn Ahmad ibn Badi` and al-Husayn ibn Ahmad ibn `Abd ar-Rahman and they from al-Hafiz Abu Bakr (Ahmad ibn Musa) ibn Marduwayh al-Isbahani (d. 416 A.H.) and he from al-Hafiz Abu'l-Qasim Sulayman ibn Ahmad at-Tabarani (d. 360 A.H.) and he from Ahmad ibn `Ali al-Abbar and he from Is'haq ibn Sa`id Abu Salamah ad-Dimashqi and he from Khulayd ibn Da`laj and he from `Ata' ibn Abi Rabah and he from Ibn `Abbas. (Bihar al-anwar, 1st ed. vol.8, pp.160-161)
6) In the context al-`Allamah al-Majlisi has written that this sermon is also contained in the compilations of Abu `Ali (Muhammad ibn `Abd al-Wahhab) al-Jubba 'i (d. 303 A.H.
Beware! By Allah the son of Abu Quhafah (Abu Bakr)(2) dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death). I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself. (Then he quoted al-A`sha's verse).My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother Hayyan.(3)It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group(4) and regarded me to be one of them. But good Heavens! what had I to do with this "consultation"? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth(5) like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur'an, 28:83)Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a