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Back You are here: Home Eternal Words Nahj al-Balaghah Sermons SERMON 3 - Known as the sermon as ash-Shaqshaqiyya

SERMON 3 - Known as the sermon as ash-Shaqshaqiyya


Beware! By Allah, the son of Aba Quhafah (Aba Bakr) dressed himself with it (the caliphate) and he certainly knew that my status in relationship to it was the same as the status of the axis in relationship to the hand-mill. The flood water flows down from me and the bird cannot fly up to me. I put a curtain against he 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 feeble and the young grow old and the true believer acts under strain till he meets Allah (on this 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 throats. 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 a verse by al-A’sha and went on to say:
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.

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 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 a length of period and stiffness of trial, until when he went his way (of death) he put the matter (of Caliphate) in a group4 and regarded me to be one of them. But good Heavens! What had I to do with his “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 the grand-father (Umayyah) also stood up, swallowing up Allah’s wealth5 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 toward me form every side like the mane of the hyena so much so that Hassan and Hussain 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 if for those who intend not to exult themselves in the earth, nor (to make) mischief (the rein), and the end is (best) for the pious. (Holy 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 no 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 not better than the sneezing of a goat.

It is said that when Amir al-Mu’minin (p.b.u.h.) reached this point in his sermon, a man from Iraq stood up and handed him something in writing. Amir al-Mu’minin (p.b.u.h.) began looking at it, whereupon Ibn `Abbas said, “O Amir al-Mu’minin (p.b.u.h.), I wish you resumed your sermon from where you broke it.” Thereupon, he replied, “O Ibn `Abbas, it was like the foam of a camel which gushed out but subsided.” Ibn `Abbas said that he never grieved over any utterance as he did over this one because Amir al-Mu’minin (p.b.u.h.) could not finish it as he wished to.

Ash-Sharif ar-Razi says the following: The words in this sermon Alike the rider of a camel mean to convey that when a camel rider is stiff in drawing up the rein then in this scuffle the nostril gets bruised, but if he lets it loose in spite of the camel’s unruliness, it would thrown him somewhere and would get out of control. Ash-shaqshaqah is used when the rider holds up the rein and raises the camel’s head upwards. In the same sense the word Ashanaqa an-naqah is use. Ibn as-Sikkit (the renown linguist) has mentioned this in Islah al-Mantiq. Amir al-Mu’minin (p.b.u.h.) has said, “ashnaqa laha” instead of “aslasa laha” and harmony could be retained only by using both in the same form. Thus, Amir al-Mu’minin (p.b.u.h.) has used “ashanaq laha” as though in place of “in rafa’a laha ra saha”, that is, “If he stops it by holding up the reins, etc.”

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