نهج البلاغة

خطب أمير المؤمنين عليه السلام‏

SERMONS OF AMIR AL MOMINEEN^-asws

May the greetings be upon him^-asws

1: و من خطبة له ع يذكر فيها ابتداء خلق السماء و الأرض و خلق آدم

Sermon 1 – And from a sermon of his^-asws mentioning in it the beginning of the sky and the earth and creation of Adam^-as

1- و فيها ذكر الحج و تحتوي على حمد الله و خلق العالم و خلق الملائكة و اختيار الأنبياء و مبعث النبي و القرآن و الأحكام الشرعية

And in it is mention of the Hajj, and contains the Praise of Allah^-azwj, and creation of the world, and creation of the Angels, and Choosing of the Prophets^-as, and Sending of the Prophet^-saww and the Quran and the rulings of the Law

الْحَمْدُ لِلَّهِ الَّذِي لَا يَبْلُغُ مِدْحَتَهُ الْقَائِلُونَ وَ لَا يُحْصِي نَعْمَاءَهُ الْعَادُّونَ وَ لَا يُؤَدِّي حَقَّهُ الْمُجْتَهِدُونَ الَّذِي لَا يُدْرِكُهُ بُعْدُ الْهِمَمِ وَ لَا يَنَالُهُ غَوْصُ الْفِطَنِ

‘The Praise is for Allah^-azwj Who, the praises of the speakers cannot reach, nor can the counters count His^-azwj Favours, nor can the strugglers fulfil His^-azwj rights which remoteness of the attentions cannot realise, nor can the diving of the intellectuals attain Him^-azwj.

الَّذِي لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ وَ لَا نَعْتٌ مَوْجُودٌ وَ لَا وَقْتٌ مَعْدُودٌ وَ لَا أَجَلٌ مَمْدُودٌ فَطَرَ الْخَلَائِقَ بِقُدْرَتِهِ وَ نَشَرَ الرِّيَاحَ بِرَحْمَتِهِ وَ وَتَّدَ بِالصُّخُورِ مَيَدَانَ‏ أَرْضِهِ:

The One^-azwj Who, there isn’t any limit limiting His^-azwj description, nor does any epithet (description) exist, nor any time counted, nor any term extended. He^-azwj Originated the creation by His^-azwj Power and Spread the winds by His^-azwj Mercy and Pegged the field of His^-azwj earth with the rocks.

أَوَّلُ الدِّينِ مَعْرِفَتُهُ وَ كَمَالُ مَعْرِفَتِهِ التَّصْدِيقُ بِهِ وَ كَمَالُ التَّصْدِيقِ بِهِ تَوْحِيدُهُ وَ كَمَالُ تَوْحِيدِهِ الْإِخْلَاصُ لَهُ وَ كَمَالُ الْإِخْلَاصِ لَهُ نَفْيُ الصِّفَاتِ عَنْهُ لِشَهَادَةِ كُلِّ صِفَةٍ أَنَّهَا غَيْرُ الْمَوْصُوفِ وَ شَهَادَةِ كُلِّ مَوْصُوفٍ أَنَّهُ غَيْرُ الصِّفَةِ

The first religion is recognising Him^-azwj, and perfection of recognising Him^-azwj is ratifying Him^-asws, and perfection of the ratification with Him^-azwj is His^-azwj Oneness, and perfection of His^-azwj Oneness is the sincerity of Him^-azwj, and perfection of the sincerity to Him^-azwj is negating the descriptions from Him^-azwj, for every description testified that it is other than the described, and the testimony of every described one is that it is other than the description.

فَمَنْ وَصَفَ اللَّهَ سُبْحَانَهُ فَقَدْ قَرَنَهُ وَ مَنْ قَرَنَهُ فَقَدْ ثَنَّاهُ وَ مَنْ ثَنَّاهُ فَقَدْ جَزَّأَهُ وَ مَنْ جَزَّأَهُ فَقَدْ جَهِلَهُ وَ مَنْ‏ جَهِلَهُ فَقَدْ أَشَارَ إِلَيْهِ وَ مَنْ أَشَارَ إِلَيْهِ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ وَ مَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ وَ مَنْ قَالَ عَلَا مَ فَقَدْ أَخْلَى مِنْهُ:

The one who described Allah^-azwj the Glorious, so he has paired Him^-azwj, and the one who pairs Him^-azwj so he has dualled Him^-azwj, and the one who dualled Him^-azwj has segmented Him^-azwj, and the one who has segmented Him^-azwj so he has ignored Him^-azwj, and the one who ignores Him^-azwj, so he has indicated to Him^-azwj, and the one who indicates to Him^-azwj, so he has limited Him^-azwj, and the one who limits Him^-azwj, so he has counted Him^-azwj, and the one who says, ‘In what’, so he has contained Him^-azwj, and the one who says, ‘Upon what’, has vacated from Him^-azwj (being in another place).

كَائِنٌ‏ لَا عَنْ حَدَثٍ مَوْجُودٌ لَا عَنْ عَدَمٍ مَعَ كُلِّ شَيْ‏ءٍ لَا بِمُقَارَنَةٍ وَ غَيْرُ كُلِّ شَيْ‏ءٍ لَا بِمُزَايَلَةٍ فَاعِلٌ لَا بِمَعْنَى الْحَرَكَاتِ وَ الْآلَةِ بَصِيرٌ إِذْ لَا مَنْظُورَ إِلَيْهِ مِنْ خَلْقِهِ مُتَوَحِّدٌ إِذْ لَا سَكَنَ يَسْتَأْنِسُ بِهِ وَ لَا يَسْتَوْحِشُ لِفَقْدِهِ‏

He^-azwj is a ‘Being’ (but) not existing from an occurrence, nor from non-existence. He^-azwj is with all things, not with (physical) attachment, and is other than all things, not by (physical) separation. He^-azwj is a doer, not by the meaning of movement, and He^-azwj is a Seeing God when there is no beholder from the creation to (look at) Him^-azwj.  He^-azwj is alone where there is no dweller for Him^-azwj to be comforted with, nor lonely at missing him.

خلق العالم‏

Creation of the world

1- أَنْشَأَ الْخَلْقَ إِنْشَاءً وَ ابْتَدَأَهُ ابْتِدَاءً بِلَا رَوِيَّةٍ أَجَالَهَا وَ لَا تَجْرِبَةٍ اسْتَفَادَهَا وَ لَا حَرَكَةٍ أَحْدَثَهَا وَ لَا هَمَامَةِ نَفْسٍ اضْطَرَبَ فِيهَا أَحَالَ الْأَشْيَاءَ لِأَوْقَاتِهَا وَ [لَاءَمَ‏] لَأَمَ بَيْنَ مُخْتَلِفَاتِهَا وَ غَرَّزَ غَرَائِزَهَا وَ أَلْزَمَهَا أَشْبَاحَهَا عَالِماً بِهَا قَبْلَ ابْتِدَائِهَا مُحِيطاً بِحُدُودِهَا وَ انْتِهَائِهَا عَارِفاً بِقَرَائِنِهَا وَ أَحْنَائِهَا:

He^-azwj Grew the creation with a growing, and Initiated with an initiation without reflecting its terms nor any experience to benefit (from), nor any occurrence of movement, nor self-ambition in which the states of the things would be restless to their timings, and He^-azwj Compiled its variations and Determined their properties, and Necessitated their features, being a Knower of these before Initiating them, and Encompassing their limitations and their confines, Recognising their propensities and their intricacies.

ثُمَّ أَنْشَأَ سُبْحَانَهُ فَتْقَ الْأَجْوَاءِ وَ شَقَّ الْأَرْجَاءِ وَ سَكَائِكَ‏ الْهَوَاءِ فَأَجْرَى فِيهَا مَاءً مُتَلَاطِماً تَيَّارُهُ‏ مُتَرَاكِماً زَخَّارُهُ‏ حَمَلَهُ عَلَى مَتْنِ الرِّيحِ الْعَاصِفَةِ وَ الزَّعْزَعِ‏ الْقَاصِفَةِ فَأَمَرَهَا بِرَدِّهِ وَ سَلَّطَهَا عَلَى شَدِّهِ وَ قَرَنَهَا إِلَى حَدِّهِ الْهَوَاءُ مِنْ تَحْتِهَا فَتِيقٌ‏ وَ الْمَاءُ مِنْ فَوْقِهَا دَفِيقٌ

Then the Glorious Created the openings of the atmospheres and split the firmaments and strata of the winds, He^-azwj Flowed in it the tumultuous water accumulating it’s sludge, carried by a stormy wind and violent destabilisation. He^-azwj Commanded these with returning it and Caused it to overcome upon its intensity, and Paired the air upon it’s limit furiously from beneath it, and the water was gushing from above it.

‏ ثُمَّ أَنْشَأَ سُبْحَانَهُ رِيحاً اعْتَقَمَ مَهَبَّهَا وَ أَدَامَ مُرَبَّهَا وَ أَعْصَفَ مَجْرَاهَا وَ أَبْعَدَ مَنْشَأَهَا فَأَمَرَهَا بِتَصْفِيقِ‏ الْمَاءِ الزَّخَّارِ وَ إِثَارَةِ مَوْجِ الْبِحَارِ فَمَخَضَتْهُ‏ مَخْضَ‏ السِّقَاءِ وَ عَصَفَتْ بِهِ عَصْفَهَا بِالْفَضَاءِ تَرُدُّ أَوَّلَهُ [عَلَى‏] إِلَى آخِرِهِ وَ سَاجِيَهُ [عَلَى‏] إِلَى مَائِرِهِ‏ حَتَّى عَبَّ عُبَابُهُ وَ رَمَى بِالزَّبَدِ رُكَامُهُ‏ فَرَفَعَهُ فِي هَوَاءٍ مُنْفَتِقٍ وَ جَوٍّ مُنْفَهِقٍ‏

Then the Glorious Created a wind, Stopped it’s movement, and Perpetuated it’s position, and stormy was its flowing, and distant was its spread. He^-azwj Commanded it to Raise its blue waters and intensify the waves of the oceans. So, it churned the churning of curd and Pushed it fiercely into the firmament, Returning its front to its back, and the stationary to its flowing part until its level was raised. He^-azwj Threw scum into its heaps and Raised it up into a torn and extensive atmosphere.

فَسَوَّى مِنْهُ سَبْعَ سَمَوَاتٍ جَعَلَ سُفْلَاهُنَّ مَوْجاً مَكْفُوفاً وَ عُلْيَاهُنَّ سَقْفاً مَحْفُوظاً وَ سَمْكاً مَرْفُوعاً بِغَيْرِ عَمَدٍ يَدْعَمُهَا وَ لَا دِسَارٍ [يَنْتَظِمُهَا] يَنْظِمُهَا ثُمَّ زَيَّنَهَا بِزِينَةِ الْكَوَاكِبِ وَ ضِيَاءِ الثَّوَاقِبِ‏ وَ أَجْرَى فِيهَا سِراجاً مُسْتَطِيراً وَ قَمَراً مُنِيراً فِي فَلَكٍ دَائِرٍ وَ سَقْفٍ سَائِرٍ وَ رَقِيمٍ‏ مَائِرٍ.

He^-azwj Evened out seven skies from it, Makings their lower ones as blind waves and their upper ones as protective ceilings, and a raised edifice without any pillar to support them nor any nails to systemise them. Then He^-azwj Adorned them with an adornment of the stars and the illumination of the meteors. He^-azwj Flowed therein a shining lamp and a radiant moon in a rotating orbit and moving ceiling and circling planets.

 

خلق الملائكة

Creation of the Angels

ثُمَّ فَتَقَ مَا بَيْنَ السَّمَوَاتِ الْعُلَا فَمَلَأَهُنَّ أَطْوَاراً مِنْ مَلَائِكَتِهِ مِنْهُمْ سُجُودٌ لَا يَرْكَعُونَ وَ رُكُوعٌ لَا يَنْتَصِبُونَ وَ صَافُّونَ‏ لَا يَتَزَايَلُونَ‏ وَ مُسَبِّحُونَ‏ لا يَسْأَمُونَ‏ لَا يَغْشَاهُمْ نَوْمُ الْعُيُونِ وَ لَا سَهْوُ الْعُقُولِ وَ لَا فَتْرَةُ الْأَبْدَانِ وَ لَا غَفْلَةُ النِّسْيَانِ

Then He^-azwj Split what is between the upper skies and Filled these with classes of His^-azwj Angels. From them are ones in performing Sajdah, not performing Ruk’u; and ones performing Ruk’u nor standing up; and ones in rows not moving; and one glorifying, not getting tired, not being overcome by the sleep of the eyes, nor errors of the minds, nor sluggishness of the bodies, nor heedlessness of the forgetfulness.

وَ مِنْهُمْ أُمَنَاءُ عَلَى وَحْيِهِ وَ أَلْسِنَةٌ إِلَى رُسُلِهِ وَ مُخْتَلِفُونَ بِقَضَائِهِ وَ أَمْرِهِ وَ مِنْهُمُ الْحَفَظَةُ لِعِبَادِهِ وَ السَّدَنَةُ لِأَبْوَابِ جِنَانِهِ

And from them are trustees upon His^-azwj revelation and the tongues to His^-azwj Rasool^-saww, and they come and go with His^-azwj Decrees and His^-azwj Commands; and from them are the protectors of His^-azwj servants and guards of the gates of His^-azwj Gardens.

وَ مِنْهُمُ الثَّابِتَةُ فِي الْأَرَضِينَ السُّفْلَى أَقْدَامُهُمْ وَ الْمَارِقَةُ مِنَ السَّمَاءِ الْعُلْيَا أَعْنَاقُهُمْ وَ الْخَارِجَةُ مِنَ الْأَقْطَارِ أَرْكَانُهُمْ وَ الْمُنَاسِبَةُ لِقَوَائِمِ الْعَرْشِ أَكْتَافُهُمْ نَاكِسَةٌ دُونَهُ أَبْصَارُهُمْ مُتَلَفِّعُونَ‏ تَحْتَهُ بِأَجْنِحَتِهِمْ

And from them are ones whose feet are fixed in the lowest of the earths, and their necks are protruding from the upper-most sky, and their limbs are outside from the outskirts and their shoulders are appropriate for the columns of the Throne, lowering their sights below them, spreading out their wings under it.

مَضْرُوبَةٌ بَيْنَهُمْ وَ بَيْنَ مَنْ دُونَهُمْ حُجُبُ الْعِزَّةِ وَ أَسْتَارُ الْقُدْرَةِ لَا يَتَوَهَّمُونَ رَبَّهُمْ بِالتَّصْوِيرِ- وَ لَا يُجْرُونَ عَلَيْهِ صِفَاتِ الْمَصْنُوعِينَ وَ لَا يَحُدُّونَهُ بِالْأَمَاكِنِ وَ لَا يُشِيرُونَ إِلَيْهِ بِالنَّظَائِرِ

There are struck between them and the ones besides them, veils of Honour and screens of Power. They are not imagining their Lord^-azwj with the imaging, nor are they flowing upon Him^-azwj descriptions of the made (created beings), nor are they limiting Him^-azwj with the places nor are they indicating to Him^-azwj with the sceneries.

 

صفة خلق آدم عليه السلام‏

Description of the creation of Adam^-as

ثُمَّ جَمَعَ سُبْحَانَهُ مِنْ حَزْنِ الْأَرْضِ‏ وَ سَهْلِهَا وَ عَذْبِهَا وَ سَبَخِهَا تُرْبَةً سَنَّهَا بِالْمَاءِ حَتَّى خَلَصَتْ وَ لَاطَهَا بِالْبَلَّةِ حَتَّى لَزَبَتْ‏ فَجَبَلَ مِنْهَا صُورَةً ذَاتَ أَحْنَاءٍ وَ وُصُولٍ وَ أَعْضَاءٍ وَ فُصُولٍ أَجْمَدَهَا حَتَّى اسْتَمْسَكَتْ وَ أَصْلَدَهَا حَتَّى صَلْصَلَتْ‏ لِوَقْتٍ مَعْدُودٍ وَ أَمَدٍ [أَجَلٍ‏] مَعْلُومٍ

Then the Glorious Gathered from the ruggedness of the earth, and its soft, and its sweet, and its salty soil. He^-azwj Poured the water until it was pure, and He^-azwj Kneaded the wet until it was dough. He^-azwj Made from it an image with curves, and joint, and limbs, and segments. He^-azwj Dried it until it withheld, and He^-azwj Solidified it until it became clay for a fixed duration and a known period.

ثُمَّ نَفَخَ فِيهَا مِنْ رُوحِهِ- [فَتَمَثَّلَتْ‏] فَمَثُلَتْ‏ إِنْسَاناً ذَا أَذْهَانٍ يُجِيلُهَا وَ فِكَرٍ يَتَصَرَّفُ بِهَا وَ جَوَارِحَ يَخْتَدِمُهَا وَ أَدَوَاتٍ يُقَلِّبُهَا وَ مَعْرِفَةٍ يَفْرُقُ بِهَا بَيْنَ الْحَقِّ وَ الْبَاطِلِ وَ الْأَذْوَاقِ وَ الْمَشَامِّ وَ الْأَلْوَانِ وَ الْأَجْنَاسِ

Then He^-azwj Blew from His^-azwj Spirit into it, so it stood erect as a human being with a mind moving it, and thinking he was acting freely with, and limbs serving his purpose, and tools turning him, and recognition he could recognise by it between the truth and the falsehood, and tastes, and the smells, and the colours, and the species.

مَعْجُوناً بِطِينَةِ الْأَلْوَانِ الْمُخْتَلِفَةِ- وَ الْأَشْبَاهِ الْمُؤْتَلِفَةِ وَ الْأَضْدَادِ الْمُتَعَادِيَةِ وَ الْأَخْلَاطِ الْمُتَبَايِنَةِ مِنَ الْحَرِّ وَ الْبَرْدِ وَ الْبَلَّةِ وَ الْجُمُودِ- [وَ الْمَسَاءَةِ وَ السُّرُورِ]

He was Kneaded with clays of different colours, and compilation of things, and contradictory substances, and a mixture of properties, from the heat, and the cold, and the wet, and the dry, and the solid, and the sadness and the happiness.

وَ اسْتَأْدَى‏ اللَّهُ سُبْحَانَهُ الْمَلَائِكَةَ وَدِيعَتَهُ لَدَيْهِمْ وَ عَهْدَ وَصِيَّتِهِ إِلَيْهِمْ فِي الْإِذْعَانِ بِالسُّجُودِ لَهُ وَ الْخُنُوعِ لِتَكْرِمَتِهِ

‘And Allah^-azwj the Glorious and Exalted Summoned the Angels for His^-azwj Entrustment with them and a Pact of His^-azwj Advice to them regarding their acquiescence by doing Sajdah to him^-as, and submission to his^-as prestige.

فَقَالَ سُبْحَانَهُ [لَهُمْ‏] اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ‏- [وَ قَبِيلَهُ اعْتَرَتْهُمُ‏] اعْتَرَتْهُ الْحَمِيَّةُ وَ غَلَبَتْ [عَلَيْهِمُ‏] عَلَيْهِ الشِّقْوَةُ وَ [تَعَزَّزُوا] تَعَزَّزَ بِخِلْقَةِ النَّارِ وَ [اسْتَوْهَنُوا] اسْتَوْهَنَ خَلْقَ الصَّلْصَالِ ‏

He^-azwj Said: ‘“Do Sajdah to Adam!” [18:50]’. They performed Sajdah except Iblees^-la (and his^-la tribe) (p.s. the words ‘and his^-la tribe’ is neither in the Quran nor in Nahj Al-Balagah). The self-esteem withheld them, and the wretchedness overcame upon them, and they^-la endeared with a creation of the fire and they belittled the creation of the clay.

فَأَعْطَاهُ اللَّهُ النَّظِرَةَ اسْتِحْقَاقاً لِلسُّخْطَةِ وَ اسْتِتْمَاماً لِلْبَلِيَّةِ وَ إِنْجَازاً لِلْعِدَةِ فَقَالَ إِنَّكَ‏ مِنَ الْمُنْظَرِينَ إِلى‏ يَوْمِ الْوَقْتِ الْمَعْلُومِ

Allah^-azwj Granted him^-as the Respite (time), to be deserving of the Wrath and completion of the Trial, and fulfilment of the term. He^-azwj Said: ‘He Said: “So you are of the Respited ones [38:80] Up to the Day of the known time!” [38:81].

ثُمَّ أَسْكَنَ سُبْحَانَهُ آدَمَ دَاراً أَرْغَدَ فِيهَا [عِيشَتَهُ‏] عَيْشَهُ وَ آمَنَ فِيهَا مَحَلَّتَهُ وَ حَذَّرَهُ إِبْلِيسَ وَ عَدَاوَتَهُ فَاغْتَرَّهُ‏ عَدُوُّهُ نَفَاسَةً عَلَيْهِ بِدَارِ الْمُقَامِ وَ مُرَافَقَةِ الْأَبْرَارِ

Then the Glorious Settled Adam^-as in the House for a pleasant live therein, and secure his^-as place, and Cautioned him^-as of Iblees^-la, and his^-la enmity. He^-la was treacherous with him^-as and inimical to him^-as to make it unpleasant upon him^-as the house of staying, and his-^-as introduction to the righteous ones.

فَبَاعَ الْيَقِينَ بِشَكِّهِ وَ الْعَزِيمَةَ بِوَهْنِهِ وَ اسْتَبْدَلَ بِالْجَذَلِ‏ وَجَلًا وَ [بِالاعْتِزَازِ] بِالاغْتِرَارِ نَدَماً

So, he^-as sold his^-as conviction for the doubt, and the determination for the weakness, and replaced happiness with the controversy, and the prestige with regret.

ثُمَّ بَسَطَ اللَّهُ سُبْحَانَهُ لَهُ فِي تَوْبَتِهِ وَ لَقَّاهُ كَلِمَةَ رَحْمَتِهِ وَ وَعَدَهُ الْمَرَدَّ إِلَى جَنَّتِهِ وَ أَهْبَطَهُ إِلَى دَارِ الْبَلِيَّةِ وَ تَنَاسُلِ الذُّرِّيَّةِ

Then Allah^-azwj the Glorious Extended to him^-as during his^-as repentance, and Cast unto him^-as the phrases of His^-azwj Mercy, and Promised him^-as the return to His^-azwj Paradise. Then He^-azwj Descended him^-as to the house of afflictions (Trials) and the procreation of his^-as offspring.

 

اختيار الأنبياء

Choosing of the Prophets^-as

وَ اصْطَفَى سُبْحَانَهُ مِنْ وَلَدِهِ أَنْبِيَاءَ أَخَذَ عَلَى الْوَحْيِ مِيثَاقَهُمْ‏ وَ عَلَى تَبْلِيغِ الرِّسَالَةِ أَمَانَتَهُمْ

‘And the Glorious Chose Prophets^-as from his^-as children and Took their^-as Covenant upon the Revelation and their^-as entrustments upon the delivery of the Message.

لَمَّا بَدَّلَ أَكْثَرُ خَلْقِهِ عَهْدَ اللَّهِ إِلَيْهِمْ فَجَهِلُوا حَقَّهُ وَ اتَّخَذُوا الْأَنْدَادَ مَعَهُ وَ اجْتَالَتْهُمُ‏ الشَّيَاطِينُ عَنْ مَعْرِفَتِهِ وَ اقْتَطَعَتْهُمْ عَنْ عِبَادَتِهِ

When most of His^-azwj creatures replaced the Pact of Allah^-azwj to them, they ignored His^-azwj Right and took the rival gods with Him^-azwj, and the Satan^-la turned them away from recognising Him^-azwj, and cut them off from worshipping Him^-azwj.

فَبَعَثَ فِيهِمْ رُسُلَهُ وَ وَاتَرَ إِلَيْهِمْ أَنْبِيَاءَهُ لِيَسْتَأْدُوهُمْ مِيثَاقَ فِطْرَتِهِ وَ يُذَكِّرُوهُمْ مَنْسِيَّ نِعْمَتِهِ وَ يَحْتَجُّوا عَلَيْهِمْ بِالتَّبْلِيغِ وَ يُثِيرُوا لَهُمْ دَفَائِنَ الْعُقُولِ وَ يُرُوهُمْ آيَاتِ الْمَقْدِرَةِ مِنْ سَقْفٍ فَوْقَهُمْ مَرْفُوعٍ وَ مِهَادٍ تَحْتَهُمْ مَوْضُوعٍ وَ مَعَايِشَ تُحْيِيهِمْ وَ آجَالٍ تُفْنِيهِمْ وَ أَوْصَابٍ‏ تُهْرِمُهُمْ وَ أَحْدَاثٍ [تَتَتَابَعُ‏] تَتَابَعُ عَلَيْهِمْ

So, He^-azwj Sent His^-azwj Rasools^-as among them and His^-azwj Prophets^-as at intervals, in order to get them to fulfil the Covenant of their nature, and remind them of His^-azwj forgotten Bounties, and they^-as argued upon them with the preaching and to provoke them to unveil the intellects, and show them the Signs of the Power, from the ceiling (sky) above them Raised above them, and the cradle (earth) Placed beneath them, and livelihood for their lives, and terms (death) to annihilate them, ailments aging them, and events pursuing them consecutively.

وَ لَمْ يُخْلِ اللَّهُ سُبْحَانَهُ خَلْقَهُ مِنْ نَبِيٍّ مُرْسَلٍ أَوْ كِتَابٍ مُنْزَلٍ أَوْ حُجَّةٍ لَازِمَةٍ أَوْ مَحَجَّةٍ قَائِمَةٍ رُسُلٌ لَا تُقَصِّرُ بِهِمْ قِلَّةُ عَدَدِهِمْ وَ لَا كَثْرَةُ الْمُكَذِّبِينَ لَهُمْ مِنْ سَابِقٍ سُمِّيَ لَهُ مَنْ بَعْدَهُ‏ أَوْ غَابِرٍ عَرَّفَهُ مَنْ قَبْلَهُ

Allah^-azwj the Glorious did not Keep them devoid of a Sent Prophet^-as, or a Revealed Book, or a necessitated Divine Authority, or an established Manifesto, such Rasools^-as whose fewness of their^-as numbers and the abundance of their^-as falsifiers did not make them deficient. One who preceded named the one to come after him^-as, or a latter one introduced by the one before him^-as.

عَلَى ذَلِكَ نَسَلَتِ‏ الْقُرُونُ و مَضَتِ الدُّهُورُ وَ سَلَفَتِ الْآبَاءُ وَ خَلَفَتِ الْأَبْنَاءُ

The generations procreated upon that, and the times passed, and the fathers became ancestors and left sons behind.

 

 

مبعث النبي‏

Sending (Prophet-hood)

إِلَى أَنْ بَعَثَ اللَّهُ سُبْحَانَهُ مُحَمَّداً [ص‏] رَسُولَ اللَّهِ ص لِإِنْجَازِ عِدَتِهِ‏ وَ إِتْمَامِ نُبُوَّتِهِ مَأْخُوذاً عَلَى النَّبِيِّينَ مِيثَاقُهُ مَشْهُورَةً سِمَاتُهُ‏ كَرِيماً مِيلَادُهُ وَ أَهْلُ الْأَرْضِ يَوْمَئِذٍ مِلَلٌ مُتَفَرِّقَةٌ وَ أَهْوَاءٌ مُنْتَشِرَةٌ وَ طَرَائِقُ مُتَشَتِّتَةٌ بَيْنَ مُشَبِّهٍ لِلَّهِ بِخَلْقِهِ أَوْ مُلْحِدٍ فِي اسْمِهِ أَوْ مُشِيرٍ إِلَى غَيْرِهِ

‘Up to the time when Allah^-azwj the Glorious Sent Muhammad^-saww to Fulfil His^-azwj Promise and Complete his^-saww Prophet-hood, having been Taken as a Covenant upon the Prophet^-saww, his^-saww name being well-known (in the previous Books), his^-saww birth being honourable; and on that day the people of the earth were of different religion and separate thinking, and being on various paths – between resembling Allah^-azwj to His^-azwj creatures, or being apostates in His^-azwj Name, or indicating to someone else.

فَهَدَاهُمْ بِهِ مِنَ الضَّلَالَةِ وَ أَنْقَذَهُمْ بِمَكَانِهِ مِنَ الْجَهَالَةِ ثُمَّ اخْتَارَ سُبْحَانَهُ لِمُحَمَّدٍ ص لِقَاءَهُ وَ رَضِيَ لَهُ مَا عِنْدَهُ وَ أَكْرَمَهُ عَنْ دَارِ الدُّنْيَا وَ رَغِبَ بِهِ عَنْ مَقَامِ الْبَلْوَى فَقَبَضَهُ إِلَيْهِ كَرِيماً ص وَ خَلَّفَ فِيكُمْ مَا خَلَّفَتِ الْأَنْبِيَاءُ فِي أُمَمِهَا إِذْ لَمْ يَتْرُكُوهُمْ هَمَلًا بِغَيْرِ طَرِيقٍ وَاضِحٍ وَ لَا عَلَمٍ قَائِمٍ-

He^-saww guided them from the straying and saved them from the ignorance in its place. Then the Glorious Chose for Muhammad^-saww to meet Him^-azwj, and Pleased for him^-saww what is with Him^-azwj, and Honoured him^-saww from the house of the world, and Desired him^-saww to be away from the place of affliction, so He^-azwj Captured him^-saww, the honourable one, to Him^-azwj, and he^-saww left behind among you all what the Prophets^-as had left behind when they^-as had not left them as neglected without a clear path nor an established flag.

 

القرآن و الأحكام الشرعية

The Quran and the rulings of Law

كِتَابَ رَبِّكُمْ فِيكُمْ مُبَيِّناً حَلَالَهُ وَ حَرَامَهُ وَ فَرَائِضَهُ وَ فَضَائِلَهُ وَ نَاسِخَهُ وَ مَنْسُوخَهُ‏ وَ رُخَصَهُ وَ عَزَائِمَهُ‏ وَ خَاصَّهُ وَ عَامَّهُ وَ عِبَرَهُ وَ أَمْثَالَهُ وَ مُرْسَلَهُ وَ مَحْدُودَهُ‏ وَ مُحْكَمَهُ وَ مُتَشَابِهَهُ‏ مُفَسِّراً [جُمَلَهُ‏] مُجْمَلَهُ وَ مُبَيِّناً غَوَامِضَهُ

The Book of your Lord^-azwj is among you clarifying His^-azwj Permissible(s) and His^-azwj Prohibitions, and His^-azwj Obligations, and its merits, and its Abrogating, and its Abrogated, and its allowances and its determinations, and its particular and its general and its lessons and its examples, and its unrestricted and its restricted, and its decisive and its allegorical, interpreting its whole and clarifying its obscurities.

بَيْنَ مَأْخُوذٍ مِيثَاقُ عِلْمِهِ وَ مُوَسَّعٍ‏ عَلَى الْعِبَادِ فِي جَهْلِهِ‏ وَ بَيْنَ مُثْبَتٍ فِي الْكِتَابِ فَرْضُهُ وَ مَعْلُومٍ فِي السُّنَّةِ نَسْخُهُ وَ وَاجِبٍ فِي السُّنَّةِ أَخْذُهُ وَ مُرَخَّصٍ فِي الْكِتَابِ تَرْكُهُ

It clarifies the covenantees seized upon its knowledge, and leeway upon the servants regarding its ignorance, and clarifies the affirmed in the Book of its Imposition, and the known in the Sunnah abrogating it, and the obligatory in the Sunnah to be taking it, and the allowance in the Book to be leaving it.

وَ بَيْنَ وَاجِبٍ [لِوَقْتِهِ‏] بِوَقْتِهِ وَ زَائِلٍ فِي مُسْتَقْبَلِهِ وَ مُبَايَنٌ بَيْنَ مَحَارِمِهِ مِنْ كَبِيرٍ أَوْعَدَ عَلَيْهِ نِيرَانَهُ أَوْ صَغِيرٍ أَرْصَدَ لَهُ غُفْرَانَهُ وَ بَيْنَ مَقْبُولٍ فِي أَدْنَاهُ [وَ] مُوَسَّعٍ فِي أَقْصَاهُ‏

And it clarifies the obligations with its timings, and declines in its future, and clarifies the distinction between its Prohibitions, from a major sin He^-azwj has Threatened His^-azwj Fire upon, or a minor sin the Forgiveness for it can be found; and it clarifies between the Acceptance of its least and leeway regarding its short (duration) ones.

 

و منها في ذكر الحج‏

And from it in mentioning the Hajj

وَ فَرَضَ عَلَيْكُمْ حَجَّ بَيْتِهِ الْحَرَامِ الَّذِي جَعَلَهُ قِبْلَةً لِلْأَنَامِ يَرِدُونَهُ وُرُودَ الْأَنْعَامِ وَ [يَوْلَهُونَ‏] يَأْلَهُونَ إِلَيْهِ [وَلَهَ‏] وُلُوهَ الْحَمَامِ‏ وَ جَعَلَهُ سُبْحَانَهُ عَلَامَةً لِتَوَاضُعِهِمْ لِعَظَمَتِهِ وَ إِذْعَانِهِمْ لِعِزَّتِهِ

And He^-azwj has Imposed upon you all to perform Hajj of the Sacred House which He^-azwj has Made it as a direction (Qiblah) for the people. They should arrive to it (like) the arrival of cattle and sheltering to it (like) the sheltering of the pigeons. And He^-azwj the Glorious Made it as a sign to be humbling to His^-azwj Magnificent, and their submission to His^-azwj Might.

وَ اخْتَارَ مِنْ خَلْقِهِ سُمَّاعاً أَجَابُوا إِلَيْهِ دَعْوَتَهُ وَ صَدَّقُوا كَلِمَتَهُ وَ وَقَفُوا مَوَاقِفَ أَنْبِيَائِهِ وَ تَشَبَّهُوا بِمَلَائِكَتِهِ الْمُطِيفِينَ بِعَرْشِهِ يُحْرِزُونَ الْأَرْبَاحَ فِي مَتْجَرِ عِبَادَتِهِ

And^-azwj He^-azwj Chooses from His^-azwj creatures, listeners who are responding to Him^-azwj of His^‑azwj Call, and they are ratifying His^-azwj Word, and they are standing in the standing spots of His^-azwj Prophets^-as, and they are resembling with His^-azwj Angels circling His^-azwj Throne, achieving the profits in the shop of His^-azwj worship.

وَ يَتَبَادَرُونَ عِنْدَهُ مَوْعِدَ مَغْفِرَتِهِ جَعَلَهُ سُبْحَانَهُ وَ تَعَالَى لِلْإِسْلَامِ عَلَماً وَ لِلْعَائِذِينَ حَرَماً [وَ] فَرَضَ حَقَّهُ وَ أَوْجَبَ حَجَّهُ وَ كَتَبَ [عَلَيْهِ‏] عَلَيْكُمْ وِفَادَتَهُ‏ فَقَالَ سُبْحَانَهُ‏ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعالَمِينَ‏

And they are rushing during it to His^-azwj Promised Forgiveness. He^-azwj the Glorious and Exalted has Made is as a flag for Al Islam, and a sanctity for the refuge seekers, and He^-azwj has Imposed His^-azwj rights and Obligated His^-azwj Arguments and has Written upon you all of delegating to it. The Glorious Said: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it; and the one commits Kufr, then surely Allah is needless from the worlds [3:97]’.[1]

 

2 و من خطبة له ع بعد انصرافه من صفين و فيها حال الناس قبل البعثة و صفة آل النبي ثم صفة قوم آخرين!

Sermon 2 – And from a sermon of his^-asws after his^-asws leaving from Siffeen, and in it is state of the people before the Prophet-hood and attributes of the Progeny^-asws of the Prophet^-saww, then description of other people

أَحْمَدُهُ اسْتِتْمَاماً لِنِعْمَتِهِ وَ اسْتِسْلَاماً لِعِزَّتِهِ وَ اسْتِعْصَاماً مِنْ مَعْصِيَتِهِ وَ أَسْتَعِينُهُ فَاقَةً إِلَى كِفَايَتِهِ إِنَّهُ لَا يَضِلُّ مَنْ هَدَاهُ وَ لَا يَئِلُ‏ مَنْ عَادَاهُ وَ لَا يَفْتَقِرُ مَنْ كَفَاهُ فَإِنَّهُ أَرْجَحُ مَا وُزِنَ وَ أَفْضَلُ مَا خُزِنَ

I^-asws praise Him^-azwj for completion of His^-azwj bounties, and submitting to His^-azwj Mighty, and protecting (myself^-asws) from disobeying Him^-azwj, seeking His^-azwj Assistance on being destitute to His^-azwj Sufficing. Surely, he cannot stray, the one He^-azwj Guides nor will he attain salvation, the one He^-azwj is Inimical to, nor will he be impoverished, the one He^-azwj Suffices, for it is the most profitable what is weighed, and most superior of what is treasured.

وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ شَهَادَةً مُمْتَحَناً إِخْلَاصُهَا مُعْتَقَداً مُصَاصُهَا نَتَمَسَّكُ بِهَا أَبَداً مَا أَبْقَانَا وَ نَدَّخِرُهَا لِأَهَاوِيلِ مَا يَلْقَانَا فَإِنَّهَا عَزِيمَةُ الْإِيمَانِ وَ فَاتِحَةُ الْإِحْسَانِ وَ مَرْضَاةُ الرَّحْمَنِ وَ مَدْحَرَةُ الشَّيْطَانِ‏

And I^-asws testify that there is no god except Allah^-azwj Alone, there is not associate for Him^-azwj, a testimony it’s sincerity has been tested, adhering with it for ever, for as long as He^-azwj Causes us to remain, and we shall treasure it for warding off whatever tribulations we may face, for it is a determination of the Eman and beginning of the good deeds, and Satisfaction of the Beneficent, and a repellent of the Satan^-la.

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِالدِّينِ الْمَشْهُورِ وَ الْعَلَمِ الْمَأْثُورِ- وَ الْكِتَابِ الْمَسْطُورِ وَ النُّورِ السَّاطِعِ وَ الضِّيَاءِ اللَّامِعِ وَ الْأَمْرِ الصَّادِعِ إِزَاحَةً لِلشُّبُهَاتِ وَ احْتِجَاجاً بِالْبَيِّنَاتِ وَ تَحْذِيراً بِالْآيَاتِ وَ تَخْوِيفاً بِالْمَثُلَاتِ‏

‘And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, having Sent him^-saww well-known Religion, and the inherited knowledge, and the written Book, and the shining Noor, and the illumination for the blindness, and the proclaimed matter clarifying the doubtful matters, and the argumentation with the proof, and the warning with the Signs, and the frightening with the Punishments.

وَ النَّاسُ فِي فِتَنٍ انْجَذَمَ‏ فِيهَا حَبْلُ الدِّينِ وَ تَزَعْزَعَتْ سَوَارِي الْيَقِينِ‏ وَ اخْتَلَفَ النَّجْرُ وَ تَشَتَّتَ الْأَمْرُ وَ ضَاقَ الْمَخْرَجُ وَ عَمِيَ الْمَصْدَرُ فَالْهُدَى خَامِلٌ وَ الْعَمَى شَامِلٌ عُصِيَ الرَّحْمَنُ وَ نُصِرَ الشَّيْطَانُ وَ خُذِلَ الْإِيمَانُ ‏

And the people were in strife, the rope of Religion was cut-off, and removed from the certainty, and people differed, and the commands were various, and the way out was narrow, and the chests were blinded. So, the guided ones were inactive, and the comprehending ones were blinded, and the Beneficent was disobeyed, and the Satan^-la was aided, and the Eman was abandoned.

فَانْهَارَتْ دَعَائِمُهُ وَ تَنَكَّرَتْ مَعَالِمُهُ وَ دَرَسَتْ سُبُلُهُ وَ عَفَتْ شُرُكُهُ‏ أَطَاعُوا الشَّيْطَانَ فَسَلَكُوا مَسَالِكَهُ وَ وَرَدُوا مَنَاهِلَهُ‏ بِهِمْ سَارَتْ أَعْلَامُهُ وَ قَامَ لِوَاؤُهُ فِي فِتَنٍ دَاسَتْهُمْ بِأَخْفَافِهَا وَ وَطِئَتْهُمْ بِأَظْلَافِهَا وَ قَامَتْ عَلَى سَنَابِكِهَا

So, its pillars fell down, and His^-azwj Teachings were denied, and his^-la ways were learnt, and his^-la participation was obscured. They followed the Satan^-la and travelled his^-la ways, and they drank from his^-la fountains. By them, his^-la banners came to be and his^-la flag was raised. During the Fitna they were trampled by its stupidity and put down by its fists and stood upon its branches.

فَهُمْ فِيهَا تَائِهُونَ حَائِرُونَ جَاهِلُونَ مَفْتُونُونَ فِي خَيْرِ دَارٍ وَ شَرِّ جِيرَانٍ نَوْمُهُمْ سُهُودٌ وَ كُحْلُهُمْ دُمُوعٌ بِأَرْضٍ عَالِمُهَا مُلْجَمٌ وَ جَاهِلُهَا مُكْرَمٌ‏

So, during it there were lost, confused, ignorant, tempted, being in a good house and evil neighbourhood. Their sleep was deprived, and their Kohl was the tears, in a land where its learned ones were restrained, and their ignorant ones were honoured.

و منها يعني آل النبي عليه الصلاة و السلام‏

And from it, meaning the Progeny^-asws of the Prophet^-saww, may the Salawaat and the greetings be upon him^-saww

هُمْ مَوْضِعُ سِرِّهِ وَ لَجَأُ أَمْرِهِ‏ وَ عَيْبَةُ عِلْمِهِ‏ وَ مَوْئِلُ‏ حُكْمِهِ وَ كُهُوفُ كُتُبِهِ وَ جِبَالُ دِينِهِ بِهِمْ أَقَامَ انْحِنَاءَ ظَهْرِهِ وَ أَذْهَبَ ارْتِعَادَ فَرَائِصِهِ‏

They^-asws are the place of His^-azwj Secrets, and a shelter of His^-azwj Commands, and a container of His^-azwj Knowledge, and a centre of His^-azwj Wisdom, and caves of His^-azwj Book, and mountains of His^-azwj Religion. By them^-asws He^-azwj Straightened the bends of its back and removed the trembling of its limbs.

وَ مِنْهَا [فِي الْمُنَافِقِينَ‏] يَعْنِي قَوْماً آخَرِينَ‏

And from it (regarding the hypocrites), meaning another people

زَرَعُوا الْفُجُورَ وَ سَقَوْهُ الْغُرُورَ وَ حَصَدُوا الثُّبُورَ لَا يُقَاسُ بِآلِ مُحَمَّدٍ ص مِنْ هَذِهِ الْأُمَّةِ أَحَدٌ وَ لَا يُسَوَّى بِهِمْ مَنْ جَرَتْ نِعْمَتُهُمْ عَلَيْهِ أَبَداً هُمْ أَسَاسُ الدِّينِ وَ عِمَادُ الْيَقِينِ

They planted the immoralities, and water the deceptions, and harvested the destructions. No one from this community can be compared with the Progeny^-asws of Muhammad^-saww, nor can they be equal with them^-asws. Ones, their^-asws Bounties have flowed upon them, ever! They^-asws are the foundations of the Religion and pillars of convictions.

إِلَيْهِمْ يَفِي‏ءُ الْغَالِي‏ وَ بِهِمْ يُلْحَقُ التَّالِي وَ لَهُمْ خَصَائِصُ حَقِّ الْوِلَايَةِ وَ فِيهِمُ الْوَصِيَّةُ وَ الْوِرَاثَةُ الْآنَ إِذْ رَجَعَ الْحَقُّ إِلَى أَهْلِهِ وَ نُقِلَ إِلَى مُنْتَقَلِهِ‏

To them^-asws the exaggerators return, and with them those who have lagged behind will catch-up, and for them^-asws are the specialities of the rights of the Wilayah, and among them is the bequest and the inheritance (of Rasool-Allah^-saww). Now, the right would have returned to its people and transferred to its (rightful) place of transfer’.[2]

 

 

3 و من خطبة له ع و هي المعروفة بالشقشقية و تشتمل على الشكوى من أمر الخلافة ثم ترجيح صبره عنها ثم مبايعة الناس له!

Sermon 3 – And from a sermon of his^-asws, and it is well-known as ‘Al Shaqshaqiya’, and it contains the complaint of the matter of the caliphate, then his^-asws outweighing of being patient upon it, then pledging (allegiance) by the people to him^-asws

أَمَا وَ اللَّهِ لَقَدْ تَقَمَّصَهَا فُلَانٌ [ابْنُ أَبِي قُحَافَةَ] وَ إِنَّهُ لَيَعْلَمُ أَنَّ مَحَلِّي مِنْهَا مَحَلُّ الْقُطْبِ مِنَ الرَّحَى يَنْحَدِرُ عَنِّي السَّيْلُ وَ لَا يَرْقَى إِلَيَّ الطَّيْرُ فَسَدَلْتُ‏ دُونَهَا ثَوْباً وَ طَوَيْتُ عَنْهَا كَشْحاً

But, by Allah^-azwj, so and so (the son of Abu Qohafa) had clothed himself with it, and he knew very well that my^-asws position from it is position of the axis is to the hand mill. The torrent rolled down from me^-asws and the bird could not ascend to me^-asws. So, I^-asws dropped a cloth (curtain) between besides it and folded myself^-asws inclining away from it.

وَ طَفِقْتُ أَرْتَئِي بَيْنَ أَنْ أَصُولَ بِيَدٍ جَذَّاءَ أَوْ أَصْبِرَ عَلَى طَخْيَةٍ عَمْيَاءَ يَهْرَمُ فِيهَا الْكَبِيرُ وَ يَشِيبُ فِيهَا الصَّغِيرُ وَ يَكْدَحُ فِيهَا مُؤْمِنٌ حَتَّى يَلْقَى رَبَّهُ‏

And I^-asws contemplated between reaching out with a sharp cutting hand or being patient upon the blinding darkness during which the old ones became bewildered and the young ones became grey-haired, and the Momin toiled during it until he met his Lord^-azwj.

 

ترجيح الصبر

The outweighing of patience

فَرَأَيْتُ أَنَّ الصَّبْرَ عَلَى هَاتَا أَحْجَى‏ فَصَبَرْتُ وَ فِي الْعَيْنِ قَذًى وَ فِي الْحَلْقِ شَجًا أَرَى تُرَاثِي‏ نَهْباً حَتَّى مَضَى الْأَوَّلُ لِسَبِيلِهِ فَأَدْلَى بِهَا إِلَى فُلَانٍ [ابْنِ الْخَطَّابِ‏] بَعْدَهُ

I^-asws viewed that over here the patience was necessary, so I^-asws was patient while there was the dirty spot in the eyes, and a lump struck in the throat. I^-asws was my^-asws inheritance being plundered until the first one (Abu Bakr) went on his way. He pointed with it to so and so (Son of Al-Khattab) after him’.

ثُمَّ تَمَثَّلَ بِقَوْلِ الْأَعْشَى‏

شَتَّانَ مَا يَوْمِي عَلَى كُورِهَا

وَ يَوْمُ حَيَّانَ أَخِي جَابِرِ

Then he^-asws quoted a parable of Al-A’sha, ‘My days are various, passing upon a camel’s back, and a day of Hayyan, brother of Jabir (ease)’.

فَيَا عَجَباً بَيْنَا هُوَ يَسْتَقِيلُهَا فِي حَيَاتِهِ إِذْ عَقَدَهَا لِآخَرَ بَعْدَ وَفَاتِهِ لَشَدَّ مَا تَشَطَّرَا ضَرْعَيْهَا

Oh, how strange! While he wanted to be excused from it (caliphate), then he collared it to another one after his own death, due to the intensity of what they had shared of its udders.

فَصَيَّرَهَا فِي حَوْزَةٍ خَشْنَاءَ يَغْلُظُ كَلْمُهَا وَ يَخْشُنُ مَسُّهَا وَ يَكْثُرُ الْعِثَارُ فِيهَا وَ الِاعْتِذَارُ مِنْهَا فَصَاحِبُهَا كَرَاكِبِ الصَّعْبَةِ إِنْ أَشْنَقَ‏ لَهَا خَرَمَ‏ وَ إِنْ أَسْلَسَ‏ لَهَا تَقَحَّمَ‏ فَمُنِيَ‏ النَّاسُ لَعَمْرُ اللَّهِ بِخَبْطٍ وَ شِمَاسٍ‏ وَ تَلَوُّنٍ وَ اعْتِرَاضٍ‏

He (Umar) made it to be in a harsh enclosure, harsh were its words and coarse was its touch, and the stumbles were a lot during it and so were the apologies from it. Its owner was like a rider on a difficult camel. If he were to pull its rein, it would tear its nose, and if he were to let it look, would be overthrown. By Allah^-azwj, as a consequence, the people were reckless, wicked, unsteady, deviated.

فَصَبَرْتُ عَلَى طُولِ الْمُدَّةِ وَ شِدَّةِ الْمِحْنَةِ حَتَّى إِذَا مَضَى لِسَبِيلِهِ جَعَلَهَا فِي [سِتَّةٍ] جَمَاعَةٍ زَعَمَ أَنِّي أَحَدُهُمْ فَيَا لَلَّهِ وَ لِلشُّورَى‏ مَتَى اعْتَرَضَ الرَّيْبُ فِيَّ مَعَ الْأَوَّلِ مِنْهُمْ حَتَّى صِرْتُ أُقْرَنُ إِلَى هَذِهِ النَّظَائِرِ

I^-asws was patient upon the prolonged length of the term and the severity of the test, until when he went on his way, he made it to be among a group of six. He alleged that I^-asws was one of them. Oh, what Have I^-asws to do with the consultation? Where was the objection of doubt regarding me^-asws with the first of them until I^-asws had to be paired to these ones as a match?

لَكِنِّي أَسْفَفْتُ‏ إِذْ أَسَفُّوا وَ طِرْتُ إِذْ طَارُوا فَصَغَا رَجُلٌ مِنْهُمْ لِضِغْنِهِ‏ وَ مَالَ الْآخَرُ لِصِهْرِهِ مَعَ هَنٍ وَ هَنٍ‏ إِلَى أَنْ قَامَ ثَالِثُ الْقَوْمِ نَافِجاً حِضْنَيْهِ‏ بَيْنَ نَثِيلِهِ‏ وَ مُعْتَلَفِهِ‏ وَ قَامَ مَعَهُ بَنُو أَبِيهِ يَخْضَمُونَ‏ مَالَ اللَّهِ- [خَضْمَ‏] خِضْمَةَ الْإِبِلِ نِبْتَةَ الرَّبِيعِ‏ إِلَى أَنِ انْتَكَثَ‏ عَلَيْهِ فَتْلُهُ وَ أَجْهَزَ عَلَيْهِ عَمَلُهُ وَ كَبَتْ‏ بِهِ بِطْنَتُهُ‏

But I^-asws laid low when they laid low, and I^-asws flew high when they flew. A man from them inclined away due to his grudge, and the other one inclined away due to his in-law relationship with this and that (excuse), until the third one of the group stood having his chest between the dung and the fodder, and the sons of his father (clan of Umayya) stood with him swallowing (digesting) the wealth of Allah^-azwj like the digesting by the camel the foliage of spring, until his rope snapped and killed him, and his office equipped against him and his belly suppressed him.

 

مبايعة علي‏

Allegiances (pledged to) Ali^-asws

فَمَا رَاعَنِي إِلَّا وَ النَّاسُ [إِلَيَ‏] كَعُرْفِ الضَّبُعِ‏ إِلَيَّ يَنْثَالُونَ‏ عَلَيَّ مِنْ كُلِّ جَانِبٍ حَتَّى لَقَدْ وُطِئَ الْحَسَنَانِ وَ شُقَّ عِطْفَايَ‏ مُجْتَمِعِينَ حَوْلِي كَرَبِيضَةِ الْغَنَمِ‏

Nothing alarmed me^-asws except and the crowd of people were rushing towards me^-asws from every side to the extent that Al-Hassan^-asws and Al-Husayn^-asws were trampled and two shirts of my^-asws shirt was torn. They gathered around me^-asws like the herd of sheep.

فَلَمَّا نَهَضْتُ بِالْأَمْرِ نَكَثَتْ طَائِفَةٌ وَ مَرَقَتْ أُخْرَى‏ وَ [فَسَقَ‏] قَسَطَ آخَرُونَ‏ كَأَنَّهُمْ لَمْ يَسْمَعُوا اللَّهَ سُبْحَانَهُ [حَيْثُ‏] يَقُولُ- تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُها لِلَّذِينَ لا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَ لا فَساداً وَ الْعاقِبَةُ لِلْمُتَّقِينَ‏ بَلَى وَ اللَّهِ لَقَدْ سَمِعُوهَا وَ وَعَوْهَا وَ لَكِنَّهُمْ‏ حَلِيَتِ الدُّنْيَا فِي أَعْيُنِهِمْ وَ رَاقَهُمْ زِبْرِجُهَا

When I^-asws got up with the command, a party broke (the allegiance), and another one reneged (and were mischievous), others deviated as if they had not heard Allah^-azwj the Glorious Saying: That is the House of the Hereafter. We Make it to be for those who are not wanting to exalt themselves in the land nor make mischief, and the end-result is for the pious [28:83]. Yes, by Allah^-azwj, they had heard it, and had retained it, but the world was adorned in their eyes, and its adornments seduced them.

أَمَا وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ لَوْ لَا حُضُورُ الْحَاضِرِ وَ قِيَامُ الْحُجَّةِ بِوُجُودِ النَّاصِرِ وَ مَا أَخَذَ اللَّهُ عَلَى الْعُلَمَاءِ أَلَّا يُقَارُّوا عَلَى كِظَّةِ ظَالِمٍ وَ لَا سَغَبِ‏ مَظْلُومٍ لَأَلْقَيْتُ حَبْلَهَا عَلَى غَارِبِهَا وَ لَسَقَيْتُ آخِرَهَا بِكَأْسِ أَوَّلِهَا وَ لَأَلْفَيْتُمْ دُنْيَاكُمْ هَذِهِ أَزْهَدَ عِنْدِي مِنْ عَفْطَةِ عَنْزٍ

But, by the One^-azwj Who Split the seed and Formed the person! Had it not been for the presence of the ones who had presented (for the allegiance), and establishing the argument by having found the help and what Allah^-azwj has Taken upon the scholars not to yield to the gluttony of the oppressor and the severe hunger of the oppressed, I^-asws would have cast its ropes upon its shoulders and would have quenched its last one with the cup of its last one, and you would have seen that his world of yours is more ascetic in my^-asws view than the sneezing of a goat’.

قَالُوا وَ قَامَ إِلَيْهِ رَجُلٌ مِنْ أَهْلِ السَّوَادِ عِنْدَ بُلُوغِهِ إِلَى هَذَا الْمَوْضِعِ مِنْ خُطْبَتِهِ فَنَاوَلَهُ كِتَاباً قِيلَ إِنَّ فِيهِ مَسَائِلَ كَانَ يُرِيدُ الْإِجَابَةَ عَنْهَا فَأَقْبَلَ يَنْظُرُ فِيهِ- [فَلَمَّا فَرَغَ مِنْ قِرَاءَتِهِ‏] [فَلَمَّا فَرَغَ مِنْ قِرَاءَتِهِ‏] قَالَ لَهُ ابْنُ عَبَّاسٍ [رَضِيَ اللَّهُ عَنْهُمَا] يَا أَمِيرَ الْمُؤْمِنِينَ لَوِ اطَّرَدَتْ [مَقَالَتُكَ‏] خُطْبَتُكَ‏ مِنْ حَيْثُ أَفْضَيْتَ‏

They (reporters) said, ‘And a man from the people of the desert said at his^-asws reaching to this place from his^-asws sermon and gave him^-asws a letter. It is said that in it were questioned he^‑asws wanted to answer these. He^-asws went on to look into it. When he^-asws was free from reading it, Ibn Abbas said to him^-asws, ‘O Amir Al-Momineen^-asws! If you^-asws could resume your^-asws sermon (words) from where you^-asws had become silent’.

فَقَالَ هَيْهَاتَ يَا ابْنَ عَبَّاسٍ تِلْكَ شِقْشِقَةٌ هَدَرَتْ‏ ثُمَّ قَرَّتْ‏

He^-asws said: ‘Far be it, O Ibn Abbas! That was a foam snorted by a camel, then it subsided’.

قَالَ ابْنُ عَبَّاسٍ فَوَاللَّهِ مَا أَسَفْتُ عَلَى كَلَامٍ قَطُّ كَأَسَفِي عَلَى هَذَا الْكَلَامِ أَلَّا يَكُونَ أَمِيرُ الْمُؤْمِنِينَ ع بَلَغَ مِنْهُ حَيْثُ أَرَادَ

Ibn Abbas said, ‘By Allah^-azwj! I have not regretted upon any speech at all like my regret upon this speech when [3]Amir Al-Momineen could not reach from it to where he^-asws had intended’.

 

4 و من خطبة له ع‏

Sermon 4 – And from a sermon of his^-asws

و هي من أفصح كلامه عليه السلام و فيها يعظ الناس و يهديهم من ضلالتهم و يقال: إنه خطبها بعد قتل طلحة و الزبير!

(And it is from the most eloquent of his^-asws speeches, may he greetings be upon him^-asws, and in it he^-asws preached the people and guided them from their straying, and it is said he^-asws had addressed it after the killing of Talha and Al-Zubeyr (at the battle of the camel))

بِنَا اهْتَدَيْتُمْ فِي الظَّلْمَاءِ وَ [تَسَنَّمْتُمُ‏] تَسَنَّمْتُمْ‏ ذُرْوَةَ [الْعَلْيَاءَ] الْعَلْيَاءِ وَ بِنَا [انْفَجَرْتُمْ‏] أَفْجَرْتُمْ‏ عَنِ السِّرَارِ وُقِرَ سَمْعٌ لَمْ يَفْقَهِ الْوَاعِيَةَ وَ كَيْفَ يُرَاعِي النَّبْأَةَ مَنْ أَصَمَّتْهُ الصَّيْحَةُ رُبِطَ جَنَانٌ‏ لَمْ يُفَارِقْهُ الْخَفَقَانُ

‘By us^-asws, you were guided in the darkness and rose to the peak of lofty positions, and by us^‑asws you burst out from the darkness. May the ears be deafened, not understanding the cries, and how can one take care of the low voice, the one whom the shout has deafened? May a heart be bound whom the two palpitations did not separate.

مَا زِلْتُ أَنْتَظِرُ بِكُمْ عَوَاقِبَ الْغَدْرِ وَ أَتَوَسَّمُكُمْ‏ بِحِلْيَةِ الْمُغْتَرِّينَ‏ حَتَّى سَتَرَنِي عَنْكُمْ جِلْبَابُ الدِّينِ‏ وَ بَصَّرَنِيكُمْ صِدْقُ النِّيَّةِ أَقَمْتُ لَكُمْ عَلَى سَنَنِ الْحَقِّ فِي جَوَادِّ الْمَضَلَّةِ حَيْثُ تَلْتَقُونَ وَ لَا دَلِيلَ وَ تَحْتَفِرُونَ وَ لَا تُمِيهُونَ‏

I^-asws have not ceased to await with you all, the consequences of the betrayal, and I^-asws am looking at you being in the garb of the deceivers until the cloak of religion veiled me^-asws from you all, and the truthfulness of the intention made me^-asws insightful of you. I^-asws stood for you all upon a conduct of the truth in the straying paths where you were meeting each other and there was no evidence and you were digging, and you were not finding the water.

الْيَوْمَ أُنْطِقُ لَكُمُ الْعَجْمَاءَ ذَاتَ الْبَيَانِ عَزَبَ‏ رَأْيُ امْرِئٍ تَخَلَّفَ عَنِّي مَا شَكَكْتُ فِي الْحَقِّ مُذْ أُرِيتُهُ

Today, the dumb ones are speaking to you all with the explanation of the lagging ones, opining of the person staying back from me^-asws. I^-asws have not doubted regarding the truth since I^-asws saw it.

لَمْ يُوجِسْ مُوسَى ع خِيفَةً عَلَى نَفْسِهِ بَلْ أَشْفَقَ مِنْ غَلَبَةِ الْجُهَّالِ وَ دُوَلِ الضَّلَالِ الْيَوْمَ تَوَاقَفْنَا عَلَى سَبِيلِ الْحَقِّ وَ الْبَاطِلِ مَنْ وَثِقَ بِمَاءٍ لَمْ يَظْمَأْ

So, Musa conceived fear within himself [20:67] – rather he^-as was apprehensive from the ignorant ones overcoming and the government of the straying ones. Today we are pausing at the crossroad of the truth and the falsehood. One who trusts in water will not be thirsty’.[4]

 

: 5 و من [كلام‏] خطبة له ع لما قبض رسول الله ص و خاطبه العباس و أبو سفيان بن حرب في أن يبايعا له بالخلافة (و ذلك بعد أن تمت البيعة لأبي بكر في السقيفة، و فيها ينهى عن الفتنة و يبين عن خلقه و علمه)

Sermon 5 – And from a sermon of his^-asws when Rasool-Allah^-saww had passed away, and Al Abbas and Abu Sufyan Bin Harb has addressed him^-asws in pledging allegiances to him with the caliphate (and that was after the allegiances to Abu Bakr had been completed, and in it is forbidding from the Fitna and clarification of his^-asws manners and his^-asws knowledge)

 

النهي عن الفتنة

The forbidding from the Fitna

أَيُّهَا النَّاسُ شُقُّوا أَمْوَاجَ الْفِتَنِ بِسُفُنِ النَّجَاةِ وَ عَرِّجُوا عَنْ طَرِيقِ الْمُنَافَرَةِ وَ ضَعُوا تِيجَانَ الْمُفَاخَرَةِ أَفْلَحَ مَنْ نَهَضَ بِجَنَاحٍ أَوِ اسْتَسْلَمَ فَأَرَاحَ هَذَا مَاءٌ آجِنٌ‏ وَ لُقْمَةٌ يَغَصُّ بِهَا آكِلُهَا وَ مُجْتَنِي الثَّمَرَةِ لِغَيْرِ وَقْتِ إِينَاعِهَا كَالزَّارِعِ بِغَيْرِ أَرْضِهِ.

‘O you people! Split the waves of Fitna with the ships of salvation, and turn away from the paths of dissension, and put down the crowns of priding! He has succeeded, the one who gets up with wings, or he submits, so he rests. This water (of the caliphate) is turbid, and it’s morsel chokes the one who eats it, and the one who plucks the tree at other than the time of its maturity is like the farmer at somebody else’s land.

 

خلقه و علمه‏

His^-asws manner and his^-asws knowledge

فَإِنْ أَقُلْ يَقُولُوا حَرَصَ عَلَى الْمُلْكِ وَ إِنْ أَسْكُتْ يَقُولُوا جَزِعَ‏ مِنَ الْمَوْتِ هَيْهَاتَ‏ بَعْدَ اللَّتَيَّا وَ الَّتِي‏

If I^-asws were to speak, they would say, ‘He^-asws is greedy for the kingdom’, and if I^-asws were to be silent they would say, ‘He^-asws is panicking (fearing) from the death’. Far be it! After the major and the minor adversities (I^-asws have been through)?

وَ اللَّهِ لَابْنُ أَبِي طَالِبٍ آنَسُ بِالْمَوْتِ مِنَ الطِّفْلِ بِثَدْيِ أُمِّهِ بَلِ انْدَمَجْتُ‏ عَلَى مَكْنُونِ عِلْمٍ لَوْ بُحْتُ بِهِ لَاضْطَرَبْتُمْ اضْطِرَابَ الْأَرْشِيَةِ فِي الطَّوِيِ‏ الْبَعِيدَةِ

By Allah^-azwj! The son^-asws of Abu Talib^-asws is more comforted with the death than the child is with the breast of its mother. I^-asws merged with such hidden knowledge if I^-asws were to disclose it, you will be trembling like the trembling of the ropes in the boot of the well’.[5]

 

 

6: و من كلام له ع لما أشير عليه بألا يتبع طلحة و الزبير و لا يرصد لهما القتال و فيه يبين عن صفته بأنه عليه السلام لا يخدع‏

Sermon 6 – And from a speech of his^-asws when it was indicated to him^-asws not to pursue Talha and Al-Zubeyr and he^-asws should not lie in wait for them for the battle, and in it is explanation about his^-asws characteristic, may the greetings be upon him^-asws, that he^-asws does not deceive (cheat)

وَ اللَّهِ لَا أَكُونُ كَالضَّبُعِ تَنَامُ عَلَى طُولِ اللَّدْمِ‏ حَتَّى يَصِلَ إِلَيْهَا طَالِبُهَا وَ يَخْتِلَهَا رَاصِدُهَا وَ لَكِنِّي أَضْرِبُ بِالْمُقْبِلِ إِلَى الْحَقِّ الْمُدْبِرَ عَنْهُ وَ بِالسَّامِعِ الْمُطِيعِ الْعَاصِيَ الْمُرِيبَ‏ أَبَداً حَتَّى يَأْتِيَ عَلَيَّ يَوْمِي

‘By Allah^-azwj! I^-asws will not become like a hyena sleeping upon the prolonged strikes until its seeker arrives to it and disrupts its watchfulness. But I^-asws shall strike along with the ones facing the truth against the ones turning around from it, and along with the listener, the obedient one, against the disobedient, the suspicious, forever until my^-asws day (of death) comes upon me^-asws.

فَوَاللَّهِ مَا زِلْتُ مَدْفُوعاً عَنْ حَقِّي مُسْتَأْثَراً عَلَيَّ مُنْذُ قَبَضَ اللَّهُ نَبِيَّهُ صَلَّى اللَّهُ عَلَيْهِ وَ سَلَّمَ حَتَّى يَوْمِ النَّاسِ هَذَا

By Allah^-azwj! I^-asws have not ceased to be pushed away from my^-asws rights, (others being) preferred over me^-asws, since Allah^-azwj Caused His^-azwj Prophet^-saww to pass away, until this day of the people’.[6]

 

7 و من خطبة له ع يذم فيها أتباع الشيطان‏

Sermon 7 – From a speech of his^-asws condemning in it following the Satan^-la

اتَّخَذُوا الشَّيْطَانَ لِأَمْرِهِمْ مِلَاكاً وَ اتَّخَذَهُمْ لَهُ أَشْرَاكاً فَبَاضَ وَ فَرَّخَ‏ فِي صُدُورِهِمْ وَ دَبَّ وَ دَرَجَ‏ فِي حُجُورِهِمْ فَنَظَرَ بِأَعْيُنِهِمْ وَ نَطَقَ بِأَلْسِنَتِهِمْ فَرَكِبَ بِهِمُ الزَّلَلَ‏ وَ زَيَّنَ لَهُمُ الْخَطَلَ‏ فِعْلَ مَنْ قَدْ شَرِكَهُ‏ الشَّيْطَانُ فِي سُلْطَانِهِ وَ نَطَقَ بِالْبَاطِلِ عَلَى لِسَانِهِ‏

‘They are taking the Satan^-la as a king for their affairs, and he^-la is taking them as partners for him^-la. He^-la lays eggs which hatch in their chests, and he^-la creeps and crawls in their laps. He^-la looks through their eyes and speak through their tongues. So, he^-la rides them on the errors and adorns the foul-mouthed-ness for them, a deed of the one whom the Satan^-la has associated him in his^-la authority and speak with the falsehood upon his tongue’.[7]

 

8: و من كلام له ع يعني به الزبير في حال اقتضت ذلك و يدعوه للدخول في البيعة ثانية

Sermon 8 – And from a speech of his^-asws meaning by it Al Zubeyr in a situation demanding that, and he^-asws had called him for the entering into the allegiance for a second time

يَزْعُمُ أَنَّهُ قَدْ بَايَعَ بِيَدِهِ وَ لَمْ يُبَايِعْ بِقَلْبِهِ فَقَدْ أَقَرَّ بِالْبَيْعَةِ وَ ادَّعَى الْوَلِيجَةَ فَلْيَأْتِ عَلَيْهَا بِأَمْرٍ يُعْرَفُ وَ إِلَّا فَلْيَدْخُلْ فِيمَا خَرَجَ مِنْهُ‏

‘That one claims that he had pledged allegiance by his hand and did not pledge by his heart. So, he has acknowledged with the allegiance, and he has claimed the inner thoughts. Let him come with a matter (justification) upon it to be recognised, or else he should enter into what (allegiance) he has come out from’.[8]

 

 

9 و من كلام له ع في صفته و صفة خصومه و يقال إنها في أصحاب الجمل‏

Sermon 9 – And from a speech of his^-asws regarding his^-asws description and description of his^-asws disputes, and it is said it is regarding the companions (participants) of the (battle of) camel

وَ قَدْ أَرْعَدُوا وَ أَبْرَقُوا وَ مَعَ هَذَيْنِ الْأَمْرَيْنِ الْفَشَلُ‏ وَ لَسْنَا نُرْعِدُ حَتَّى نُوقِعَ‏ وَ لَا نُسِيلُ حَتَّى نُمْطِرَ

‘And they (at the battle of the camel) had thundered and flashed (like lightning), and with these two matters is the cowardice, and we do not thunder until we fall (upon the enemy), nor do we flow until we rain (on them)’.[9]

10 و من خطبة له ع يريد الشيطان أو يكني به عن قوم‏

Sermon 10 – And from a sermon of his^-asws intending the Satan^-la or he^-asws had alluded to a people by it

أَلَا وَ إِنَّ الشَّيْطَانَ قَدْ جَمَعَ حِزْبَهُ وَ اسْتَجْلَبَ خَيْلَهُ وَ رَجِلَهُ‏ وَ إِنَّ مَعِي لَبَصِيرَتِي مَا لَبَّسْتُ عَلَى نَفْسِي‏ وَ لَا لُبِّسَ عَلَيَّ وَ ايْمُ اللَّهِ لَأُفْرِطَنَ‏ لَهُمْ حَوْضاً أَنَا مَاتِحُهُ‏ لَا يَصْدُرُونَ عَنْهُ‏ وَ لَا يَعُودُونَ إِلَيْهِ‏

‘Indeed! And the Satan^-la has gathered his^-la party, and lured his^-la cavalry and his^-la infantry, and with me^-asws is my^-asws insight. Neither have I^-asws deceived myself^-asws nor have I^-asws been deceived against, and I^-asws swear by Allah^-azwj, I^-asws shall overflow such a fountain (of war) for them, I^-asws would be its drawer (of its direction). They will neither (be able to) turn away from it nor arrive to it’.[10]

11 و من كلام له ع لابنه محمد ابن الحنفية لما أعطاه الراية يوم الجمل‏

Sermon 11 – And from a speech of his^-asws to his^-asws son Muhammad Al-Hanafiyya, when he^-asws gave him the flag on the day of the camel

تَزُولُ الْجِبَالُ وَ لَا تَزُلْ عَضَّ عَلَى نَاجِذِكَ‏ أَعِرِ اللَّهَ جُمْجُمَتَكَ تِدْ فِي الْأَرْضِ قَدَمَكَ ارْمِ بِبَصَرِكَ أَقْصَى الْقَوْمِ وَ غُضَّ بَصَرَكَ‏ وَ اعْلَمْ أَنَّ النَّصْرَ مِنْ عِنْدِ اللَّهِ سُبْحَانَهُ‏

‘The mountains may move, but you should not move. Bite your front teeth (in determination), lending your mind to Allah^-azwj. Affirm your feet in the ground, shoot your sight at the outskirts of the people and close your eyes, and know that the victory is from the Presence of Allah^-azwj the Glorious’.[11]

12 و من كلام له ع لما أظفره الله بأصحاب الجمل‏

Sermon 12 – And from a speech of his^-asws when Allah^-azwj Made him^-asws victorious against the companions of the camel

وَ قَدْ قَالَ لَهُ بَعْضُ أَصْحَابِهِ وَدِدْتُ أَنَّ أَخِي فُلَاناً كَانَ شَاهِدَنَا لِيَرَى مَا نَصَرَكَ اللَّهُ بِهِ عَلَى أَعْدَائِكَ

And one of his^-asws companions had said to him^-asws, ‘I would love it if my so and so brother had attended with us, he would have seen what Allah^-azwj has Helped with against your^-asws enemies’.

فَقَالَ لَهُ ع [عَلِيٌّ ع‏] أَ هَوَى‏ أَخِيكَ مَعَنَا فَقَالَ نَعَمْ قَالَ فَقَدْ شَهِدَنَا وَ لَقَدْ شَهِدَنَا فِي عَسْكَرِنَا هَذَا [قَوْمٌ‏] أَقْوَامٌ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ سَيَرْعَفُ بِهِمُ الزَّمَانُ‏ وَ يَقْوَى بِهِمُ الْإِيمَانُ‏

He^-asws said: ‘Does your brother incline to be with us?’ He said, ‘Yes’. He^-asws said: ‘So he has attended with us among our soldiers. (Along with) that group who is in the loins of the men and wombs of the women. The times would come up with them, and the Eman would be strengthened by them’ (during the Rajjat).[12]

13 و من كلام له ع في ذم أهل البصرة بعد وقعة الجمل‏

Sermon 13 – And from a speech of his^-asws in condemnation of the people of Al-Basra after the event of the camel

كُنْتُمْ جُنْدَ الْمَرْأَةِ وَ أَتْبَاعَ الْبَهِيمَةِ رَغَا فَأَجَبْتُمْ وَ عُقِرَ فَهَرَبْتُمْ

‘You were an army of the woman (Ayesha), and followers of the beast (camel). It growled and you answered, and it was hamstrung so you fled.

أَخْلَاقُكُمْ دِقَاقٌ‏ وَ عَهْدُكُمْ شِقَاقٌ وَ دِينُكُمْ نِفَاقٌ وَ مَاؤُكُمْ زُعَاقٌ‏ وَ الْمُقِيمُ بَيْنَ أَظْهُرِكُمْ مُرْتَهَنٌ‏ بِذَنْبِهِ وَ الشَّاخِصُ عَنْكُمْ مُتَدَارَكٌ بِرَحْمَةٍ مِنْ رَبِّهِ

Your manners are lowly, and your pacts are wretched, and your religion is hypocrisy, and your waters are salty. The resident in your midst is pledged with his sins, and the one outside from you comes across Mercy from his Lord^-azwj.

كَأَنِّي بِمَسْجِدِكُمْ كَجُؤْجُؤِ سَفِينَةٍ قَدْ بَعَثَ اللَّهُ عَلَيْهَا الْعَذَابَ مِنْ فَوْقِهَا وَ مِنْ تَحْتِهَا وَ غَرِقَ مَنْ فِي ضِمْنِهَا

It is as if I^-asws am at your Masjid like a stern of a ship, Allah^-azwj having Sent the Punishment upon it, from above it and from under it, and the one within its enclosure is downed’.

وَ فِي رِوَايَةٍ وَ ايْمُ اللَّهِ لَتَغْرَقَنَّ بَلْدَتُكُمْ حَتَّى كَأَنِّي أَنْظُرُ إِلَى مَسْجِدِهَا كَجُؤْجُؤِ سَفِينَةٍ أَوْ نَعَامَةٍ جَاثِمَةٍ

And in another report: ‘And I^-asws swear by Allah^-azwj! Your city will drown to the extent as if I^‑asws am looking at its Masjid being like a stern of a ship, or a sitting ostrich’.

وَ فِي رِوَايَةٍ كَجُؤْجُؤِ طَيْرٍ فِي لُجَّةِ بَحْرٍ

And in another report: ‘Like crown of a bird in the waves of a sea’.

وَ فِي رِوَايَةٍ أُخْرَى بِلَادُكُمْ أَنْتَنُ‏ بِلَادِ اللَّهِ تُرْبَةً أَقْرَبُهَا مِنَ الْمَاءِ وَ أَبْعَدُهَا مِنَ السَّمَاءِ وَ بِهَا تِسْعَةُ أَعْشَارِ الشَّرِّ الْمُحْتَبَسُ فِيهَا بِذَنْبِهِ وَ الْخَارِجُ بِعَفْوِ اللَّهِ

And in another report: ‘Your land is the stenchiest of the cities of Allah^-azwj, in soil. It is their nearest from the water, furthest from the sky, and at it are nine-tenths of the evil. The one withheld in it is due to his sins, and the one exiting (from it) is due to the Pardon of Allah^-azwj.

كَأَنِّي أَنْظُرُ إِلَى قَرْيَتِكُمْ هَذِهِ قَدْ طَبَّقَهَا الْمَاءُ حَتَّى مَا يُرَى مِنْهَا إِلَّا شُرَفُ الْمَسْجِدِ كَأَنَّهُ جُؤْجُؤُ طَيْرٍ فِي لُجَّةِ بَحْرٍ

It is as if I^-asws am looking at this town of yours to have been layered (with) the water until nothing can be seen from it except the top part of the Masjid. It is as if it is a bird in the waves of the sea’.[13]

14 و من كلام له ع في مثل ذلك‏

Sermon 14 – And from a sermon of his^-asws regarding similar to that

أَرْضُكُمْ قَرِيبَةٌ مِنَ الْمَاءِ بَعِيدَةٌ مِنَ السَّمَاءِ خَفَّتْ عُقُولُكُمْ وَ سَفِهَتْ حُلُومُكُمْ‏ فَأَنْتُمْ غَرَضٌ‏ لِنَابِلٍ‏ وَ أُكْلَةٌ لِآكِلٍ وَ فَرِيسَةٌ لِصَائِلٍ‏

‘This town of yours is far from the sky. Your intellects are relaxed, and your dreams have been stultified (put off). You are with us for a need (of yours), but a meal for the eater and a prey for the hunter’.[14]

15 و من كلام له ع فيما رده على المسلمين من قطائع عثمان

Sermon 15 – And from a speech of his^-asws regarding what he^-asws, returned to the Muslims from the pieces of land granted by Usman

وَ اللَّهِ لَوْ وَجَدْتُهُ قَدْ تُزُوِّجَ بِهِ النِّسَاءُ وَ مُلِكَ بِهِ الْإِمَاءُ لَرَدَدْتُهُ فَإنَّ فِي الْعَدْلِ سَعَةً وَ مَنْ ضَاقَ عَلَيْهِ الْعَدْلُ فَالْجَوْرُ عَلَيْهِ أَضْيَقُ‏

‘By Allah^-azwj! If I^-asws were to find out that the women have been married by it, and the slave girls have been owned by it, I^-asws shall return it, for there is leeway in the justice, and the one whom the justice is narrowed upon, then the tyranny is narrower upon him!’[15]

16 و من كلام له ع لما بويع في المدينة و فيها يخبر الناس بعلمه بما تئول إليه أحوالهم و فيها يقسمهم إلى أقسام‏

Sermon 16 – And from a speech of his^-asws when allegiances were pledged to him^-asws in Al-Medina, and in it he^-asws informs the people of his^-asws knowledge by what he^-asws interpreted their situations to them, and in it he^-asws divided them into sections

ذِمَّتِي‏ بِمَا أَقُولُ رَهِينَةٌ وَ أَنَا بِهِ زَعِيمٌ‏ إِنَّ مَنْ صَرَّحَتْ لَهُ الْعِبَرُ عَمَّا بَيْنَ يَدَيْهِ مِنَ الْمَثُلَاتِ‏ حَجَزَتْهُ‏ التَّقْوَى عَنْ تَقَحُّمِ الشُّبُهَاتِ

‘It is my^-asws guarantee with what I^-asws am saying, a pledge, and I^-asws am responsible of it. One to whom the lessons have declared to him about what is in front of him, from the examples, would be prevented by the piety from storming into the suspicions.

‏ أَلَا وَ إِنَّ بَلِيَّتَكُمْ قَدْ عَادَتْ كَهَيْئَتِهَا يَوْمَ بَعَثَ اللَّهُ نَبِيَّهُ ص وَ الَّذِي بَعَثَهُ بِالْحَقِّ لَتُبَلْبَلُنَ‏ بَلْبَلَةً وَ لَتُغَرْبَلُنَ‏ غَرْبَلَةً وَ لَتُسَاطُنَ‏ سَوْطَ الْقِدْرِ حَتَّى يَعُودَ أَسْفَلُكُمْ أَعْلَاكُمْ وَ أَعْلَاكُمْ أَسْفَلَكُمْ وَ لَيَسْبِقَنَّ سَابِقُونَ كَانُوا قَصَّرُوا

Indeed! And the afflictions have returned like they used to be on the day Allah^-azwj Sent His^‑azwj Prophet^-saww. For it, the whips of the pot will turn until your bottom ones return to be your top ones, and your top ones to be your bottom ones, and the preceding ones will precede having been deficient before, and the preceding ones who had preceded would be deficient.

وَ لَيُقَصِّرَنَّ سَبَّاقُونَ كَانُوا سَبَقُوا وَ اللَّهِ مَا كَتَمْتُ وَشْمَةً وَ لَا كَذَبْتُ كِذْبَةً وَ لَقَدْ نُبِّئْتُ بِهَذَا الْمَقَامِ وَ هَذَا الْيَوْمِ أَلَا وَ إِنَّ الْخَطَايَا خَيْلٌ شُمُسٌ‏ حُمِلَ عَلَيْهَا أَهْلُهَا وَ خُلِعَتْ لُجُمُهَا فَتَقَحَّمَتْ‏ بِهِمْ فِي النَّارِ

By Allah^-azwj! I am neither concealing a fact nor am I^-asws lying a lie, and I^-asws had been given the news of this place and this day; and surely the sins are unruly horses carrying its people upon it, and their reins are loose, and they plummet with them into the Fire.

أَلَا وَ إِنَّ التَّقْوَى مَطَايَا ذُلُلٌ‏ حُمِلَ عَلَيْهَا أَهْلُهَا- وَ أُعْطُوا أَزِمَّتَهَا فَأَوْرَدَتْهُمُ الْجَنَّةَ حَقٌّ وَ بَاطِلٌ وَ لِكُلٍّ أَهْلٌ فَلَئِنْ أَمِرَ الْبَاطِلُ لَقَدِيماً فَعَلَ وَ لَئِنْ قَلَّ الْحَقُّ [لَرُبَّمَا] فَلَرُبَّمَا وَ لَعَلَّ وَ لَقَلَّمَا أَدْبَرَ شَيْ‏ءٌ فَأَقْبَلَ‏

Indeed! And surely the piety is a well-trained horse carrying its people upon it and they are given its reins, and they arrive with them to the Paradise. Truth and falsehood, and for each there are people. So, if the matter is false, then is has been done such since ancient times, and even if the truth was little, sometimes, and perhaps, and scarcely does a thing which has turned around (gone), would return’.

قال السيد الشريف و أقول إن في هذا الكلام الأدنى من مواقع الإحسان ما لا تبلغه مواقع الاستحسان و إن حظ العجب منه أكثر من حظ العجب به و فيه مع الحال التي وصفنا زوائد من الفصاحة لا يقوم بها لسان و لا يطلع فجها إنسان‏ و لا يعرف ما أقول إلا من ضرب في هذه الصناعة بحق و جرى فيها على عرق‏ وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ‏

Note – Al Seyyid Al Shareef (the compiler) said, ‘And I am saying that in this small speech there are more instances of excellence what the places of appreciation can be accorded to, and the share of marvels from it are more than share of marvelling with it, and in it, along with the state which we have described, there is additional eloquence what a tongue cannot stand with, nor can a human being reach its vastness, and no one will recognise what I am saying except the one who has rightfully struck in this skill and has flowed in it upon the origin, and none understand these except for the learned ones [29:43]’.

 

و من هذه الخطبة و فيها يقسم الناس إلى ثلاثة أصناف‏

And from this sermon, and in it he^-asws has divided the people into three types

شُغِلَ مَنِ الْجَنَّةُ وَ النَّارُ أَمَامَهُ سَاعٍ سَرِيعٌ نَجَا وَ طَالِبٌ بَطِي‏ءٌ رَجَا وَ مُقَصِّرٌ فِي النَّارِ هَوَى

‘He is pre-occupied, the one who has the Paradise and the Fire in front of him (his view). A quick striving one attains salvation, and a seeker delayed his hopes, and a reducer would collapse in the Fire.

الْيَمِينُ وَ الشِّمَالُ مَضَلَّةٌ وَ الطَّرِيقُ الْوُسْطَى هِيَ الْجَادَّةُ عَلَيْهَا بَاقِي الْكِتَابِ وَ آثَارُ النُّبُوَّةِ وَ مِنْهَا مَنْفَذُ السُّنَّةِ وَ إِلَيْهَا مَصِيرُ الْعَاقِبَةِ

On the right and the left are straying (paths) while the middle path, it is the avenue. Upon it remain the Book and the traces (Ahadeeth) of the Prophet-hood, and from it the Sunnah is saved, and to it is the consequential destination.

هَلَكَ مَنِ ادَّعَى وَ خابَ مَنِ افْتَرى‏ مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ [عِنْدَ جَهَلَةِ النَّاسِ‏] وَ كَفَى بِالْمَرْءِ جَهْلًا أَلَّا يَعْرِفَ قَدْرَهُ

Destroyed is the one who claims, and disappointed is the one who fabricates. One whose book begins for the truth would be destroyed in the presence of ignorance of the people, and it suffice with the person as ignorance that he does not recognise his own worth.

لَا يَهْلِكُ عَلَى التَّقْوَى سِنْخُ‏ أَصْلٍ وَ لَا يَظْمَأُ عَلَيْهَا زَرْعُ قَوْمٍ فَاسْتَتِرُوا فِي بُيُوتِكُمْ‏ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ‏ وَ التَّوْبَةُ مِنْ وَرَائِكُمْ وَ لَا يَحْمَدْ حَامِدٌ إِلَّا رَبَّهُ وَ لَا يَلُمْ لَائِمٌ إِلَّا نَفْسَهُ‏

There is no destruction upon the piety being an original root, nor will the cultivation of a people be thirsty. Conceal in your houses and reconcile between you, and the repentance is behind you, so a praising one should not praise except his Lord^-azwj, nor should a blamer blame except himself!’[16]

 

17 و من كلام له ع في صفة من يتصدى للحكم بين الأمة و ليس لذلك بأهل و فيها: أبغض الخلائق إلى اللّه صنفان‏

Sermon 17 – From a speech of his^-asws in describing the one who sits for the judging between the community, and he isn’t rightful with it, and in it, the most hateful to Allah^-azwj are two types (of people)

 

الصنف الأول‏

The first type

إنَّ أَبْغَضَ الْخَلَائِقِ إِلَى اللَّهِ [تَعَالَى‏] رَجُلَانِ رَجُلٌ وَكَلَهُ اللَّهُ إِلَى نَفْسِهِ‏ فَهُوَ جَائِرٌ عَنْ قَصْدِ السَّبِيلِ‏ مَشْغُوفٌ‏ بِكَلَامِ بِدْعَةٍ وَ دُعَاءِ ضَلَالَةٍ فَهُوَ فِتْنَةٌ لِمَنِ افْتَتَنَ بِهِ ضَالٌّ عَنْ هَدْيِ مَنْ كَانَ قَبْلَهُ مُضِلٌّ لِمَنِ اقْتَدَى بِهِ فِي حَيَاتِهِ وَ بَعْدَ وَفَاتِهِ حَمَّالٌ خَطَايَا غَيْرِهِ رَهْنٌ بِخَطِيئَتِهِ‏

‘Surely the most hateful of the people to Allah^-azwj the Exalted are two (types of) men – a man whom Allah^-azwj Allocates him to himself. He deviates from the purpose of the way. He loves to speak innovations and call to the straying. Thus, he is a Fitna for the one who is tempted by him. He strays away from the guidance by the ones who were before him, straying the one who take his lead during his lifetime and after his death. He is a carrier of sins of others, pledged with his own sins.

 

الصنف الثاني‏

The second type

وَ رَجُلٌ قَمَشَ جَهْلًا مُوضِعٌ فِي جُهَّالِ الْأُمَّةِ عَادٍ فِي أَغْبَاشِ‏ الْفِتْنَةِ عَمٍ‏ بِمَا فِي عَقْدِ الْهُدْنَةِ قَدْ سَمَّاهُ أَشْبَاهُ النَّاسِ عَالِماً وَ لَيْسَ بِهِ

And a man who has collected ignorance. He is quick among the ignoramuses of the community, turning in the darkness of the Fitna, blind to the advantages of peace and reconciliation. Those resembling the people have named him as a scholar, and he isn’t it.

بَكَّرَ فَاسْتَكْثَرَ مِنْ جَمْعٍ مَا قَلَّ مِنْهُ خَيْرٌ مِمَّا كَثُرَ حَتَّى إِذَا ارْتَوَى مِنْ مَاءٍ آجِنٍ‏ وَ [اكْتَنَزَ] اكْتَثَرَ مِنْ غَيْرِ طَائِلٍ‏ جَلَسَ بَيْنَ النَّاسِ قَاضِياً ضَامِناً لِتَخْلِيصِ‏ مَا الْتَبَسَ عَلَى غَيْرِهِ‏

He goes out early morning amassing a lot, the little from it would have been better than what is more, until when has saturated from the polluted waters and acquired meaningless things, he sits between the people as a judge responsible for solving what is confusing upon others.

فَإِنْ نَزَلَتْ بِهِ إِحْدَى الْمُبْهَمَاتِ هَيَّأَ لَهَا حَشْواً رَثًّا مِنْ رَأْيِهِ ثُمَّ قَطَعَ بِهِ فَهُوَ مِنْ لَبْسِ الشُّبُهَاتِ فِي مِثْلِ نَسْجِ الْعَنْكَبُوتِ لَا يَدْرِي أَصَابَ أَمْ أَخْطَأَ فَإِنْ أَصَابَ خَافَ أَنْ يَكُونَ قَدْ أَخْطَأَ وَ إِنْ أَخْطَأَ رَجَا أَنْ يَكُونَ قَدْ أَصَابَ

If one of the ambiguous problems befall with him, he prepares for it an additional useless argument from his opinion, then he cuts (judges) by it. Thus, he gets entangled in the confusing doubts in an example of the spider’s web. He does not know whether he is correct or has erred. If he is correct, he fears that he might has erred, and if he has erred, he hopes that he would be correct.

جَاهِلٌ خَبَّاطُ جَهَالاتٍ عَاشٍ‏ رَكَّابُ عَشَوَاتٍ‏ لَمْ يَعَضَّ عَلَى الْعِلْمِ‏ بِضِرْسٍ قَاطِعٍ- [يُذْرِي‏] يَذْرُو الرِّوَايَاتِ [إِذْرَاءَ] ذَرْوَ الرِّيحِ الْهَشِيمَ‏

He is an ignoramus wandering in the in the ignorance’s of life riding without guidance. He does not bite upon the knowledge with cutting incisors. He scatters the reports the (like) the winds scattering leaves.

لَا مَلِيٌ‏ وَ اللَّهِ إِصْدَارِ مَا وَرَدَ عَلَيْهِ وَ لَا [هُوَ] أَهْلٌ لِمَا [فُوِّضَ‏] قُرِّظَ بِهِ [إِلَيْهِ‏] لَا يَحْسَبُ الْعِلْمَ فِي شَيْ‏ءٍ مِمَّا أَنْكَرَهُ وَ لَا يَرَى أَنَّ مِنْ وَرَاءِ مَا بَلَغَ مَذْهَباً لِغَيْرِهِ

By Allah^-azwj! He is neither capable of resolving what is referred to him, nor is he rightful of what position has been assigned to him, nor does he recking the knowledge regarding anything from what he has denied, nor does he view that there beyond his reach there is a doctrine reached by others.

وَ إِنْ أَظْلَمَ عَلَيْهِ أَمْرٌ اكْتَتَمَ بِهِ‏ لِمَا يَعْلَمُ مِنْ جَهْلِ نَفْسِهِ تَصْرُخُ مِنْ جَوْرِ قَضَائِهِ الدِّمَاءُ وَ تَعَجُّ مِنْهُ الْمَوَارِيثُ

And if a matter is obscure to him, he conceals it due to what he knows of his own ignorance. The bloods (lost lives) are crying out due to the tyranny of his judgments, and the inheritances (misappropriated) are grumbling from him.

إِلَى اللَّهِ أَشْكُو مِنْ مَعْشَرٍ يَعِيشُونَ جُهَّالًا وَ يَمُوتُونَ ضُلَّالًا لَيْسَ فِيهِمْ سِلْعَةٌ أَبْوَرُ مِنَ الْكِتَابِ إِذَا تُلِيَ حَقَّ تِلَاوَتِهِ وَ لَا سِلْعَةٌ أَنْفَقُ‏ بَيْعاً وَ لَا أَغْلَى ثَمَناً مِنَ الْكِتَابِ إِذَا حُرِّفَ عَنْ مَوَاضِعِهِ وَ لَا عِنْدَهُمْ أَنْكَرُ مِنَ الْمَعْرُوفِ وَ لَا أَعْرَفُ مِنَ الْمُنْكَرِ

I^-asws complain to Allah^-azwj of the people living in ignorance and a dying in straying. There is no commodity more ruinous among them than the Book when it is recited as it is right of reciting it, and there is no commodity more expensive to sell nor of a higher price than the Book when (it’s Verses) are altered from its place, nor is there anything eviler than the act of kindness, nor anything more recognised than the evil’.[17]

 

 

18 و من كلام له ع في ذم اختلاف العلماء في الفتيا و فيه يذم أهل الرأي و يكل أمر الحكم في أمور الدين للقرآن‏

Sermon 18 – And from a speech of his^-asws in condemnation of the differing of the scholars among the Fatwas, and in it is condemnation of the opining people and allocating the matter of the decision (judgment) in the matters of religion, to the Quran

 

ذم أهل الرأي‏

Condemnation of the opining people

تَرِدُ عَلَى أَحَدِهِمُ الْقَضِيَّةُ فِي حُكْمٍ مِنَ الْأَحْكَامِ فَيَحْكُمُ فِيهَا بِرَأْيِهِ ثُمَّ تَرِدُ تِلْكَ الْقَضِيَّةُ بِعَيْنِهَا عَلَى غَيْرِهِ فَيَحْكُمُ فِيهَا بِخِلَافِ قَوْلِهِ ثُمَّ يَجْتَمِعُ الْقُضَاةُ بِذَلِكَ عِنْدَ الْإِمَامِ الَّذِي اسْتَقْضَاهُمْ‏ فَيُصَوِّبُ آرَاءَهُمْ جَمِيعاً وَ إِلَهُهُمْ وَاحِدٌ وَ نَبِيُّهُمْ وَاحِدٌ وَ كِتَابُهُمْ وَاحِدٌ

‘The case is referred to one of them regarding a judgment from the judgments, so he issues a judgment with regards to it by his opinion. Them that very case exactly is referred to someone else, and he issues a judgment regarding it opposite to his (the first one’s) word. Then the judges gather with that (case) in the presence of the leader who had appointed them as judges, so he approves both their judgments; and (although) their God is One, their Book is one.

– أَ فَأَمَرَهُمُ اللَّهُ [تَعَالَى‏] سُبْحَانَهُ بِالاخْتِلَافِ فَأَطَاعُوهُ أَمْ نَهَاهُمْ عَنْهُ فَعَصَوْهُ‏

Did Allah^-azwj the Glorious Command them with the differing, so they are obeying Him^-azwj, or did He^-azwj Forbid them from it, so they are disobeying Him^-azwj?

أَمْ أَنْزَلَ اللَّهُ سُبْحَانَهُ دِيناً نَاقِصاً فَاسْتَعَانَ بِهِمْ عَلَى إِتْمَامِهِ

Or did Allah^-azwj Send down a deficient Religion, so He^-azwj now Seeks assistance with them upon completing it?

أَمْ كَانُوا شُرَكَاءَ لَهُ فَلَهُمْ أَنْ يَقُولُوا وَ عَلَيْهِ أَنْ يَرْضَى

Or were they associates of His^-azwj, so for them is that they should be saying, and upon Him^‑azwj would be that He^-azwj Agrees?

أَمْ أَنْزَلَ اللَّهُ سُبْحَانَهُ دِيناً تَامّاً فَقَصَّرَ الرَّسُولُ ص عَنْ تَبْلِيغِهِ وَ أَدَائِهِ

Or did Allah^-azwj Send down a complete Religion, but the Rasool^-saww was deficient from delivering it and fulfilling it?

وَ اللَّهُ سُبْحَانَهُ يَقُولُ‏ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْ‏ءٍ

And Allah^-azwj the Glorious is Saying: We have not neglected in the Book of anything [6:38]. And in it is clarification of all things [16:89].

وَ فِيهِ [تِبْيَانُ كُلِ‏] تِبْيَانٌ لِكُلِّ شَيْ‏ءٍ وَ ذَكَرَ أَنَّ الْكِتَابَ يُصَدِّقُ بَعْضُهُ بَعْضاً وَ أَنَّهُ لَا اخْتِلَافَ فِيهِ فَقَالَ سُبْحَانَهُ‏ وَ لَوْ كانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافاً كَثِيراً

And Allah^-azwj Mentioned that the Book, part of it ratifies a part, and that there are no contradictions in it. So, the Glorious One Said: And if it was from anyone other than Allah, they would have found in it a lot of discrepancies [4:82].

وَ إِنَّ الْقُرْآنَ ظَاهِرُهُ أَنِيقٌ‏ وَ بَاطِنُهُ عَمِيقٌ لَا تَفْنَى عَجَائِبُهُ وَ لَا تَنْقَضِي غَرَائِبُهُ وَ لَا تُكْشَفُ الظُّلُمَاتُ إِلَّا بِهِ‏

And the Quran is such that its apparent is elegant and its esoteric is deep. Neither do its wonders end nor would its strangeness expire, nor can the darkness be removed except by it’.[18]

 

 

 

19 و من كلام له ع قاله للأشعث بن قيس و هو على منبر الكوفة يخطب، فمضى في بعض كلامه شي‏ء اعترضه الأشعث فيه، فقال: يا أمير المؤمنين، هذه عليك لا لك،

Sermon 19 – From a speech of his^-asws, he^-asws said to Al-Ash’as Bin Qays, and he^‑asws was upon the pulpit of Al-Kufa, addressing, and he^-asws said something in one of his^-asws speeches, Al-Ash’as objected, he said, ‘O Amir Al-Momineen^-asws! This is against you^-asws, not for you^-asws.

فخفض عليه السلام إليه بصره ثم قال: مَا يُدْرِيكَ مَا عَلَيَّ مِمَّا لِي عَلَيْكَ لَعْنَةُ اللَّهِ وَ لَعْنَةُ اللَّاعِنِينَ حَائِكٌ ابْنُ حَائِكٍ مُنَافِقٌ ابْنُ كَافِرٍ

So, he^-asws lowered his^-asws eyes to him, then said to him: ‘And what would make you know what is against me^-asws from what is for me^-asws against you? Upon you be the Curse of Allah^-azwj and Curse of the cursing ones, weaver (plotter) son of a weaver (plotter), hypocrite son of a Kafir!

وَ اللَّهِ لَقَدْ أَسَرَكَ الْكُفْرُ مَرَّةً وَ الْإِسْلَامُ‏ أُخْرَى فَمَا فَدَاكَ مِنْ وَاحِدَةٍ مِنْهُمَا مَالُكَ وَ لَا حَسَبُكَ وَ إِنَّ امْرَأً دَلَّ عَلَى قَوْمِهِ السَّيْفَ وَ سَاقَ إِلَيْهِمُ الْحَتْفَ لَحَرِيٌّ أَنْ يَمْقُتَهُ الْأَقْرَبُ وَ لَا يَأْمَنَهُ الْأَبْعَدُ

The Kufr (Kafirs) had captured you once and Al-Islam (Muslims) another (time). Neither could wealth ransom you from one of them, nor your affiliations, and if a person points the sword to his people, and ushers the death to them, he is deserving that the near ones should hate him, nor should the distant ones trust him’.[19]

[قال السيد الشريف يريد ع أنه أسر في الكفر مرة و في الإسلام مرة. و أما قوله ع دل على قومه السيف فأراد به حديثا كان للأشعث مع خالد بن الوليد باليمامة غر فيه قومه و مكر بهم حتى أوقع بهم خالد و كان قومه بعد ذلك يسمونه عرف النار و هو اسم للغادر عندهم‏]

The Seyyid Al Shareef (compiler) said, ‘He^-asws intended the captivity during the Kufr once and during Al-Islam once. And as for his^-asws words, ‘Points the sword to his people’, he^-asws intended by it an event which had happened for Al-Ash’as with Khalid Bin Al-Waleed, deceiving his people in it and plotted against them until Khalid attached them, and after that his people were naming him as ‘Urf A Naar’, and it is a name for the traitor among them’.

 

 

 

20 و من كلام له ع و فيه ينفر من الغفلة و ينبه إلى الفرار للّه‏

Sermon 20 – And from a speech of his^-asws, and in it he^-asws tells of awaking from the heedlessness and alerts of fleeing to Allah^-azwj

فَإِنَّكُمْ لَوْ قَدْ عَايَنْتُمْ مَا قَدْ عَايَنَ مَنْ مَاتَ مِنْكُمْ لَجَزِعْتُمْ وَ وَهِلْتُمْ‏ وَ سَمِعْتُمْ وَ أَطَعْتُمْ وَ لَكِنْ مَحْجُوبٌ عَنْكُمْ مَا قَدْ عَايَنُوا وَ قَرِيبٌ مَا يُطْرَحُ الْحِجَابُ وَ لَقَدْ بُصِّرْتُمْ إِنْ أَبْصَرْتُمْ وَ أُسْمِعْتُمْ إِنْ سَمِعْتُمْ وَ هُدِيتُمْ إِنِ اهْتَدَيْتُمْ وَ بِحَقٍّ

‘If you all were to witness what had been witnessed by the ones from you who have died, you would have panicked and been horrified, and you would have listened and obeyed. But it is veiled from you that they have witnessed, and shortly the veil will be dropped, and you will sight, if you were to have insight, and hear if you were to listen, and you would be guided, if you were to take the guidance.

أَقُولُ لَكُمْ لَقَدْ جَاهَرَتْكُمُ الْعِبَرُ وَ زُجِرْتُمْ بِمَا فِيهِ مُزْدَجَرٌ وَ مَا يُبَلِّغُ عَنِ اللَّهِ بَعْدَ رُسُلِ السَّمَاءِ إِلَّا الْبَشَرُ

I^-asws am saying to you all, you have been called aloud for taking lessons and you have been rebuked with what in it is deterrence, and no one can deliver on behalf of Allah^-azwj after messengers (Prophets who were sent from) the sky, except the Al-Bashar (A Prophet in the outfit of a human being)’.[20]

 

 

21 و من خطبة له ع و هي كلمة جامعة للعظة و الحكمة

Sermon 21 – And from a sermon of his^-asws, and it is a summary speech for the preaching and the wisdom

فَإِنَّ الْغَايَةَ أَمَامَكُمْ وَ إِنَّ وَرَاءَكُمُ السَّاعَةَ تَحْدُوكُمْ تَخَفَّفُوا تَلْحَقُوا فَإِنَّمَا يُنْتَظَرُ بِأَوَّلِكُمْ آخِرُكُمْ‏

‘The peak is in front of you all while the Hour is behind you, threatening you. Lighten (your loads of sins), you will be catching up, for rather, your first ones are awaiting your last ones!’[21]

[قال السيد الشريف أقول إن هذا الكلام لو وزن بعد كلام الله سبحانه و بعد كلام رسول الله ص بكل كلام لمال به راجحا و برز عليه سابقا.

The Seyyid Al Shareef (compiler) said, ‘I am saying that if this speech, after the Speech of Allah^‑azwj the Glorious, and after the speech of Rasool-Allah^-saww, were to be weighed will all the speeches, it will outweigh, and it would precede upon it.

فأما قوله ع تخففوا تلحقوا فما سمع كلام أقل منه مسموعا و لا أكثر منه محصولا و ما أبعد غورها من كلمة و أنقع‏ نطفتها من حكمة و قد نبهنا في كتاب الخصائص على عظم قدرها و شرف جوهرها]

As for his^-asws words: ‘Lighten (your loads), you will be catching up’, is the least heard from him^‑asws nor is there any more in result, and there is nothing wider in meaning from any speech, and clearer from the springs of wisdom, and we have informed it in the book ‘Al-Khasaais’ upon the might of its worth, and nobility of its essence’.

 

 

22 و من خطبة له ع حين بلغه خبر الناكثين ببيعته و فيها يذم عملهم و يلزمهم دم عثمان و يتهددهم بالحرب‏

Sermon 22 – And from a speech of his^-asws when news of the breakers of his^-asws allegiance reached him^-asws, and in it is condemnation of their deeds, and necessitating them the blood of Usman, and threatening them with the war

 

ذم الناكثين‏

Condemnation of the (allegiance) breakers

أَلَا وَ إِنَّ الشَّيْطَانَ قَدْ [ذَمَرَ] ذَمَّرَ حِزْبَهُ‏ وَ اسْتَجْلَبَ جَلَبَهُ‏ لِيَعُودَ الْجَوْرُ إِلَى أَوْطَانِهِ وَ يَرْجِعَ الْبَاطِلُ إِلَى نِصَابِهِ‏ وَ اللَّهِ مَا أَنْكَرُوا عَلَيَّ مُنْكَراً وَ لَا جَعَلُوا بَيْنِي وَ بَيْنَهُمْ نَصِفاً

Indeed, and the Satan^-la has instigated his^-la party and has attracted his^-la army in order to return the tyranny to its homeland and return the falsehood to its origin. By Allah^-azwj! Neither have they disliked an evil upon me^-asws nor have they made fairness between me^-asws and them!

 

دم عثمان‏

Blood of Usman

وَ إِنَّهُمْ لَيَطْلُبُونَ حَقّاً هُمْ تَرَكُوهُ وَ دَماً هُمْ سَفَكُوهُ- [فَإِنْ‏] فَلَئِنْ كُنْتُ شَرِيكَهُمْ فِيهِ فَإِنَّ لَهُمْ لَنَصِيبَهُمْ مِنْهُ وَ [إِنْ‏] لَئِنْ كَانُوا وَلُوهُ دُونِي فَمَا التَّبِعَةُ إِلَّا عِنْدَهُمْ وَ إِنَّ أَعْظَمَ حُجَّتِهِمْ لَعَلَى أَنْفُسِهِمْ

And they are seeking a right which they themselves had neglected, and a blood (of Usman) which they themselves have spilt. If I^-asws was a participant in it, then for them (as well) is their share from it, and if they were in charge of it besides me^-asws. Thus, there is no responsibility except with them, and that the greatest of their arguments is upon their own selves.

يَرْتَضِعُونَ أُمّاً قَدْ فَطَمَتْ‏ وَ يُحْيُونَ بِدْعَةً قَدْ أُمِيتَتْ يَا خَيْبَةَ الدَّاعِي مَنْ دَعَا وَ إِلَامَ أُجِيبَ وَ إِنِّي لَرَاضٍ بِحُجَّةِ اللَّهِ عَلَيْهِمْ وَ عِلْمِهِ فِيهِمْ‏

They are breastfeeding from a mother who has to wean (run dry of milk), and innovation which had already died. Oh! The disappointment of the caller and what he calls to and I^-asws am pleased with the Argument of Allah^-azwj the Exalted against them and His^-azwj Knowledge regarding them.

 

التهديد بالحرب‏

The threatening with the war

فَإِنْ أَبَوْا أَعْطَيْتُهُمْ حَدَّ السَّيْفِ وَ كَفَى بِهِ شَافِياً مِنَ الْبَاطِلِ وَ نَاصِراً لِلْحَقِّ وَ مِنَ الْعَجَبِ بَعْثُهُمْ [بَعْثَتُهُمْ‏] إِلَيَّ أَنْ أَبْرُزَ لِلطِّعَانِ وَ أَنْ أَصْبِرَ لِلْجِلَادِ

If they both refuse, I^-asws shall give them the edge of the sword and suffice them with it, being a healing from the falsehood and a helper of the truth. And from the strangeness it is their sent message to me^-asws that I^-asws should go out for duelling with the stabbing (with the spears), and that I^-asws should be patient for the executioners.

هَبِلَتْهُمُ‏ الْهَبُولُ‏ لَقَدْ كُنْتُ وَ مَا أُهَدَّدُ بِالْحَرْبِ وَ لَا أُرْهَبُ بِالضَّرْبِ وَ إِنِّي لَعَلَى يَقِينٍ مِنْ رَبِّي وَ غَيْرِ شُبْهَةٍ مِنْ دِينِي‏

May the mourners mourn them as they have, and I^-asws will not be threatened with the war nor am I^-asws afraid of the striking (of the swords) and I^-asws am upon the conviction from my^‑asws Lord^-azwj and without any doubts from my^-asws Religion’.[22]

 

 

23 و من خطبة له ع و تشتمل على تهذيب الفقراء بالزهد و تأديب الأغنياء بالشفقة

Sermon 23 – And from a sermon of his^-asws and it is included upon disciplining the poor with the asceticism, and educating the rich with having the compassion

 

تهذيب الفقراء

Disciplining the poor

أَمَّا بَعْدُ فَإِنَّ الْأَمْرَ يَنْزِلُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ- [كَقَطْرِ] كَقَطَرَاتِ الْمَطَرِ إِلَى كُلِّ نَفْسٍ بِمَا قُسِمَ لَهَا مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ فَإِنْ رَأَى أَحَدُكُمْ لِأَخِيهِ غَفِيرَةً فِي أَهْلٍ أَوْ مَالٍ أَوْ نَفْسٍ فَلَا تَكُونَنَّ لَهُ فِتْنَةً فَإِنَّ الْمَرْءَ الْمُسْلِمَ مَا لَمْ يَغْشَ دَنَاءَةً تَظْهَرُ- فَيَخْشَعُ لَهَا إِذَا ذُكِرَتْ وَ يُغْرَى بِهَا لِئَامُ النَّاسِ كَانَ كَالْفَالِجِ‏ الْيَاسِرِ الَّذِي يَنْتَظِرُ أَوَّلَ فَوْزَةٍ مِنْ قِدَاحِهِ تُوجِبُ لَهُ الْمَغْنَمَ وَ يُرْفَعُ بِهَا عَنْهُ [بِهَا] الْمَغْرَمُ

As for after, the Command descends from the sky to the earth like the drops of rain, to every person with what has been Apportioned for it or reduction. If one of you were to see his brother having abundance regarding the family, or wealth, or persons, it should not be a Fitna for him, for the Muslim person, for as long as the lowliness does not overwhelm him apparently, he should be humble to it when reminded, the lowly people would be emboldened by it, would be like that affluent gambler who awaits the first success from his cup (roll of dice) to pull the riches to him and the creditors would be raised away from him.

وَ كَذَلِكَ الْمَرْءُ الْمُسْلِمُ الْبَرِي‏ءُ مِنَ الْخِيَانَةِ يَنْتَظِرُ مِنَ اللَّهِ‏ إِحْدَى الْحُسْنَيَيْنِ‏ إِمَّا دَاعِيَ اللَّهِ فَمَا عِنْدَ اللَّهِ خَيْرٌ لَهُ وَ إِمَّا رِزْقَ اللَّهِ

And like that is the Muslim person, the one disavowed from the betrayal, he awaits from Allah^‑azwj one of the two good things – either the caller of Allah^-azwj, so whatever is with Allah^‑azwj is better for him, or sustenance of Allah^-azwj (in this world).

فَإِذَا هُوَ ذُو أَهْلٍ وَ مَالٍ وَ مَعَهُ دِينُهُ وَ حَسَبُهُ وَ إِنَّ الْمَالَ وَ الْبَنِينَ حَرْثُ الدُّنْيَا وَ الْعَمَلَ الصَّالِحَ حَرْثُ الْآخِرَةِ وَ قَدْ يَجْمَعُهُمَا اللَّهُ تَعَالَى لِأَقْوَامٍ

So, when is with family and wealth, and with him is his religion and his respect, and surely the wealth and the sons are a cultivation of the world, while the righteous deeds are a cultivation of the Hereafter, and Allah^-azwj the Exalted has Gathered both for a people.

فَاحْذَرُوا مِنَ اللَّهِ مَا حَذَّرَكُمْ‏ مِنْ نَفْسِهِ وَ اخْشَوْهُ خَشْيَةً لَيْسَتْ بِتَعْذِيرٍ وَ اعْمَلُوا فِي غَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ يَعْمَلْ لِغَيْرِ اللَّهِ يَكِلْهُ اللَّهُ [إِلَى مَنْ‏] لِمَنْ عَمِلَ لَهُ

Therefore, be caution from Allah^-azwj of what He^-azwj has Cautioned you all from Himself^-azwj and fear Him^-azwj with a fear which isn’t with an excuse, and work without showing off and not to be heard (reputation), for the one who works for other than Allah^-azwj, Allah^-azwj will Allocate him to the one he had worked for.

نَسْأَلُ اللَّهَ مَنَازِلَ الشُّهَدَاءِ وَ مُعَايَشَةَ السُّعَدَاءِ وَ مُرَافَقَةَ الْأَنْبِيَاءِ

We ask Allah^-azwj for the status of the martyrs, and living of the fortunate ones, and friendship of the Prophets^-as.

 

تأديب الأغنياء

Educating the rich

أَيُّهَا النَّاسُ إِنَّهُ لَا يَسْتَغْنِي الرَّجُلُ وَ إِنْ كَانَ ذَا مَالٍ عَنْ [عَشِيرَتِهِ‏] عِتْرَتِهِ وَ دِفَاعِهِمْ عَنْهُ بِأَيْدِيهِمْ وَ أَلْسِنَتِهِمْ وَ هُمْ أَعْظَمُ النَّاسِ حَيْطَةً مِنْ وَرَائِهِ وَ أَلَمُّهُمْ لِشَعَثِهِ‏ وَ أَعْطَفُهُمْ عَلَيْهِ عِنْدَ نَازِلَةٍ إِذَا [إِنْ‏] نَزَلَتْ بِهِ

O you people! Surely the man cannot be needless of his family (clan), and even if he were to be with wealth, and of their defending him with their hands and their tongues, and they are mightiest of the people supporting from his back and warding off the trouble from him, and their kindest to him during the descent of afflictions, when these descend with him.

وَ لِسَانُ الصِّدْقِ‏ يَجْعَلُهُ اللَّهُ لِلْمَرْءِ فِي النَّاسِ خَيْرٌ لَهُ مِنَ الْمَالِ [يُوَرِّثُهُ غَيْرَهُ‏] يَرِثُهُ غَيْرُهُ‏

And the truthful tongue which Allah^-azwj Makes to be for the person among the people is better for him than the wealth which he causes others to inherit from him’.

 

و منها

And from it

أَلَا لَا يَعْدِلَنَّ أَحَدُكُمْ عَنِ الْقَرَابَةِ يَرَى بِهَا الْخَصَاصَةَ أَنْ يَسُدَّهَا بِالَّذِي لَا يَزِيدُهُ إِنْ أَمْسَكَهُ وَ لَا يَنْقُصُهُ إِنْ أَهْلَكَهُ‏

Indeed! Not one of you should turn away from the kindred he sees having the destitution with him. He should block it with that which will neither increase if he were to withhold it, nor will it be reduced if he were to spend it.

وَ مَنْ يَقْبِضْ يَدَهُ عَنْ عَشِيرَتِهِ فَإِنَّمَا تُقْبَضُ مِنْهُ عَنْهُمْ يَدٌ وَاحِدَةٌ وَ تُقْبَضُ مِنْهُمْ عَنْهُ أَيْدٍ كَثِيرَةٌ وَ مَنْ تَلِنْ حَاشِيَتُهُ يَسْتَدِمْ مِنْ قَوْمِهِ الْمَوَدَّةَ

And the one who holds back his hand from his clan, so rather one hand from him would be withheld from them, but many hands will be withheld from him; and the one who is of gentle temperament, will forever have the cordiality from his people’.[23]

24 و من خطبة له ع و هي كلمة جامعة له، فيها تسويغ قتال المخالف، و الدعوة إلى طاعة اللّه، و الترقي فيها لضمان الفوز

Sermon 24 – And from a sermon of his^-asws, and it is a summary word of his^-asws, in it is justification of fighting the adversary, and the call to obey Allah^-azwj, and the progress in it to secure the victory

وَ لَعَمْرِي مَا عَلَيَّ مِنْ قِتَالِ مَنْ خَالَفَ الْحَقَّ وَ خَابَطَ الْغَيَ‏ مِنْ إِدْهَانٍ‏ وَ لَا إِيهَانٍ‏ فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ فِرُّوا إِلَى اللَّهِ مِنَ اللَّهِ‏ وَ امْضُوا فِي الَّذِي نَهَجَهُ لَكُمْ‏ وَ قُومُوا بِمَا عَصَبَهُ بِكُمْ‏ فَعَلِيٌّ ضَامِنٌ لِفَلْجِكُمْ‏ آجِلًا إِنْ لَمْ تُمْنَحُوهُ عَاجِلًا

‘By my^-asws life! It is not upon me^-asws to fight (every) one who opposes the truth, and one falling into error, neither insulter nor the misguiding one! Therefore, fear Allah^-azwj, O servants of Allah^-azwj and submit towards Allah^-azwj, from Allah^-azwj, and pass in that which He^-azwj has Programmed for you all and stand with what He^-azwj has Laid down for you, and Ali^-asws is a guarantor for your salvation in the future if you are not rescued currently’.[24]

 

 

25: و من خطبة له ع و قد تواترت‏ عليه الأخبار باستيلاء أصحاب معاوية على البلاد و قدم عليه عاملاه على اليمن و هما عبيد الله بن عباس و سعيد بن نمران لما غلب عليهما بسر بن أبي أرطاة

Sermon 25 – And from a sermon of his^-asws, and the news had come to him^-asws consecutively of the seizing by companions of Muawiya upon the cities, two of his^-asws office bearers had come to him^-asws, and they are Ubeydullah Bin Abbas and Saeed Bin Namran, when Busr Bin Abu Artah had overcome upon them

فقام ع على المنبر ضجرا بتثاقل أصحابه عن الجهاد و مخالفتهم له في الرأي فقال‏ مَا هِيَ إِلَّا الْكُوفَةُ أَقْبِضُهَا وَ أَبْسُطُهَا إِنْ لَمْ [يَكُنْ‏] تَكُونِي إِلَّا أَنْتِ تَهُبُّ أَعَاصِيرُكِ‏ فَقَبَّحَكِ اللَّهُ-

He^-asws stood upon the pulpit, being weary of his^-asws companions being sluggish from the Jihad and their opposing to him^-asws regarding the opinion. ‘He^-asws said: ‘It is not except Al-Kufa I^‑asws have my^-asws grip on and I^-asws can extent to it. If there does not happen to be except you, hurricanes will blow through you, Allah^-azwj would Uglify you.

وَ تَمَثَّلَ بِقَوْلِ الشَّاعِرِ-

لَعَمْرُ أَبِيكَ الْخَيْرِ يَا عَمْرُو إِنَّنِي‏

عَلَى وَضَرٍ مِنْ ذَا الْإِنَاءِ قَلِيلِ‏

And he^-asws gave an example by the words of a poet, ‘By the life of your good father, O Amro! I^-asws am upon a little (piece of) fact from the utensil’.

ثُمَّ قَالَ ع: أُنْبِئْتُ بُسْراً قَدِ اطَّلَعَ الْيَمَنَ‏ وَ إِنِّي وَ اللَّهِ لَأَظُنُّ أَنَّ هَؤُلَاءِ الْقَوْمَ سَيُدَالُونَ مِنْكُمْ‏ بِاجْتِمَاعِهِمْ عَلَى بَاطِلِهِمْ وَ تَفَرُّقِكُمْ عَنْ حَقِّكُمْ وَ بِمَعْصِيَتِكُمْ إِمَامَكُمْ فِي الْحَقِّ وَ طَاعَتِهِمْ إِمَامَهُمْ فِي الْبَاطِلِ وَ بِأَدَائِهِمُ الْأَمَانَةَ إِلَى صَاحِبِهِمْ وَ خِيَانَتِكُمْ وَ بِصَلَاحِهِمْ فِي بِلَادِهِمْ وَ فَسَادِكُمْ

Then he^-asws said: ‘I^-asws am being informed the Busr has emerged to Al-Yemen, and by Allah^‑azwj, I^-asws think that these people will be pointed out from you by their being united upon their falsehood and your separating from your rights, and due to you disobeying your Imam^‑asws regarding the truth and their obeying their imam (leader) in the falsehood, and due to their fulfilling the entrustments to their master and your betrayals, and due to their righteousness in their cities and your corruption.

فَلَوِ ائْتَمَنْتُ أَحَدَكُمْ عَلَى قَعْبٍ‏ لَخَشِيتُ أَنْ يَذْهَبَ بِعِلَاقَتِهِ‏ اللَّهُمَّ إِنِّي قَدْ مَلِلْتُهُمْ وَ مَلُّونِي وَ سَئِمْتُهُمْ وَ سَئِمُونِي فَأَبْدِلْنِي بِهِمْ خَيْراً مِنْهُمْ وَ أَبْدِلْهُمْ بِي شَرّاً مِنِّي

If I^-asws were to entrust one of you upon a cup, I^-asws fear that he would go away with its handle! O Allah^-azwj! I^-asws am tired of them, and they are tired of me^-asws, and I^-asws am fed up with them and they are fed up with me^-asws, so Replace for me^-asws with them better than them, and Replace them with me^-asws more evil than me^-asws.

اللَّهُمَّ مِثْ قُلُوبَهُمْ‏ كَمَا يُمَاثُ الْمِلْحُ فِي الْمَاءِ أَمَا وَ اللَّهِ لَوَدِدْتُ أَنَّ لِي بِكُمْ أَلْفَ فَارِسٍ مِنْ بَنِي فِرَاسِ بْنِ غَنْمٍ‏

O Allah^-azwj! Dissolve their hearts like the salt dissolves in the water. But, by Allah^-azwj! I^-asws would love it if there were for me^-asws with you, a thousand horsemen from the clan of Firas Bin Ghanim’.

هُنَالِكَ لَوْ دَعَوْتَ أَتَاكَ مِنْهُمْ‏

فَوَارِسُ مِثْلُ أَرْمِيَةِ الْحَمِيمِ‏

Then he^-asws gave an example (in prose): ‘Over there if called, there would have come to you from them, horsemen like the clouds of autumn’.

ثُمَّ نَزَلَ ع مِنَ الْمِنْبَرِ

Then he^-asws descended from the pulpit’.[25]

 

 

26 و من خطبة له ع و فيها يصف العرب قبل البعثة ثم يصف حاله قبل البيعة له‏

Sermon 26 – And from a sermon of his^-asws, and in it he^-asws described the Arabs before the Prophet-hood, then he^-asws described his^-asws own situation before the allegiances had been pledged to him^-asws

 

العرب قبل البعثة

The Arabs before the Prophet-hood

إِنَّ اللَّهَ [تَعَالَى‏] بَعَثَ مُحَمَّداً ص نَذِيراً لِلْعَالَمِينَ وَ أَمِيناً عَلَى التَّنْزِيلِ وَ أَنْتُمْ مَعْشَرَ الْعَرَبِ عَلَى شَرِّ دِينٍ وَ فِي شَرِّ دَارٍ مُنِيخُونَ‏ بَيْنَ حِجَارَةٍ خُشْنٍ‏ وَ حَيَّاتٍ صُمٍ‏ تَشْرَبُونَ الْكَدِرَ وَ تَأْكُلُونَ الْجَشِبَ‏ وَ تَسْفِكُونَ دِمَاءَكُمْ وَ تَقْطَعُونَ أَرْحَامَكُمْ الْأَصْنَامُ فِيكُمْ مَنْصُوبَةٌ وَ الْآثَامُ بِكُمْ مَعْصُوبَةٌ

‘Allah^-azwj the Glorious Sent Muhammad^-saww as a warner to the worlds, and a trustee upon the Revelation, and you community of Arabs were upon evil religion and in an evil house. You were living between rough stones and the life of deaf people. You were drinking the dirty and eating the coarse, and you were spilling your blood and cutting off your relationships. The idols had been installed among you and your sins were inseparable from you’.

 

و منها صفته قبل البيعة له‏

And from it is his^-asws description before the allegiances were pledged to him^-asws

فَنَظَرْتُ فَإِذَا لَيْسَ لِي مُعِينٌ إِلَّا أَهْلُ بَيْتِي فَضَنِنْتُ بِهِمْ عَنِ الْمَوْتِ وَ أَغْضَيْتُ‏ عَلَى الْقَذَى وَ شَرِبْتُ عَلَى الشَّجَا وَ صَبَرْتُ عَلَى أَخْذِ الْكَظَمِ‏ وَ عَلَى أَمَرَّ مِنْ طَعْمِ الْعَلْقَمِ‏

‘I^-asws looked around, and there wasn’t any helper except my^-asws family members, so I^-asws refrained with them from the death and I^-asws shut my^-asws eyes from the (rising) dust, and I^-asws drank upon the choking, and was patient upon taking the rage, upon the food bitterer than the taste of colocynth’.

و منها وَ لَمْ يُبَايِعْ حَتَّى شَرَطَ أَنْ يُؤْتِيَهُ عَلَى الْبَيْعَةِ ثَمَناً فَلَا ظَفِرَتْ يَدُ الْبَائِعِ وَ خَزِيَتْ‏ أَمَانَةُ الْمُبْتَاعِ‏ فَخُذُوا لِلْحَرْبِ أُهْبَتَهَا وَ أَعِدُّوا لَهَا عُدَّتَهَا فَقَدْ شَبَّ لَظَاهَا وَ عَلَا سَنَاهَا وَ اسْتَشْعِرُوا الصَّبْرَ فَإِنَّهُ أَدْعَى إِلَى النَّصْرِ

And from it – ‘And he (Amro Bin Al-Aas) did not pledge allegiance (to Muawiya) until he was paid its price upon the allegiance. The hand of the one pledged to (Muawiya) did not win, and ashamed was the pledger of his security. So, take to the war its weapons, and prepare its equipment for it, for its flames has risen, and high are its sparks, and be aware of the patience for it is a caller to the victory’.[26]

 

 

27 و من خطبة له ع و قد قالها يستنهض بها الناس حين ورد خبر غزو الأنبار بجيش معاوية فلم ينهضوا. و فيها يذكر فضل الجهاد، و يستنهض الناس، و يذكر علمه بالحرب، و يلقي عليهم التبعة لعدم طاعته‏

Sermon 27 – And from a sermon of his^-asws, he^-asws had said it in arousing the people when there arrived to him^-asws news of the army of Muawiya, but they had not got up, and in it is mention of the merits of Jihad, and his^-asws arousing the people, and his^-asws mentioning his^-asws knowledge of the war, and his^-asws casting the blame upon them for their lack of obeying him^-asws

 

 

فضل الجهاد

The merits of Jihad

أَمَّا بَعْدُ فَإِنَّ الْجِهَادَ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ فَتَحَهُ اللَّهُ لِخَاصَّةِ أَوْلِيَائِهِ وَ هُوَ لِبَاسُ التَّقْوَى وَ دِرْعُ اللَّهِ الْحَصِينَةُ وَ جُنَّتُهُ‏ الْوَثِيقَةُ

‘As for after, the Jihad is a door from the doors of the Paradise Allah^-azwj the Exalted has Opened it for His^-azwj special friends, and it is an apparent of piety, and the fortified armour of Allah^-azwj, and his trustworthy shield.

فَمَنْ تَرَكَهُ رَغْبَةً عَنْهُ‏ أَلْبَسَهُ اللَّهُ ثَوْبَ الذُّلِّ وَ شَمِلَهُ الْبَلَاءُ وَ دُيِّثَ‏ بِالصَّغَارِ وَ الْقَمَاءَةِ وَ ضُرِبَ عَلَى قَلْبِهِ بِالْإِسْهَابِ‏ وَ أُدِيلَ الْحَقُّ مِنْهُ‏ 327 بِتَضْيِيعِ الْجِهَادِ وَ سِيمَ الْخَسْفَ‏ وَ مُنِعَ النَّصَفَ‏

The one who neglects it, Allah^-azwj would Clothe him with the apparel of disgrace, and Cover him with the afflictions, and Make him suffer with the humiliation and the scorn, and Strike the clogging upon this heart, and remove the truth from him due to his wasting the Jihad, and the ignominy covers him and he is prevented the fairness.

 

 

استنهاض الناس‏

Encouraging the people

أَلَا وَ إِنِّي قَدْ دَعَوْتُكُمْ إِلَى قِتَالِ هَؤُلَاءِ الْقَوْمِ لَيْلًا وَ نَهَاراً وَ سِرّاً وَ إِعْلَاناً وَ قُلْتُ لَكُمُ اغْزُوهُمْ قَبْلَ أَنْ يَغْزُوكُمْ فَوَاللَّهِ مَا غُزِيَ قَوْمٌ قَطُّ فِي عُقْرِ دَارِهِمْ‏ إِلَّا ذَلُّوا فَتَوَاكَلْتُمْ‏ وَ تَخَاذَلْتُمْ حَتَّى شُنَّتْ عَلَيْكُمُ الْغَارَاتُ‏ وَ مُلِكَتْ عَلَيْكُمُ الْأَوْطَانُ

Indeed! And I^-asws have been calling you to fighting these people, night, and day, and secretly and openly, and I^-asws said to you: ‘Stop them before they invade you. By Allah^‑azwj! No people at all have been invaded in their own houses except they were disgraced. You relied (on others) and abandoned until the raids unleashed upon you and the homelands were owned upon you (occupied).

– [فَهَذَا] وَ هَذَا أَخُو غَامِدٍ [وَ] قَدْ وَرَدَتْ خَيْلُهُ الْأَنْبَارَ وَ قَدْ قَتَلَ حَسَّانَ بْنَ حَسَّانَ الْبَكْرِيَّ وَ أَزَالَ خَيْلَكُمْ عَنْ مَسَالِحِهَا وَ لَقَدْ بَلَغَنِي أَنَّ الرَّجُلَ مِنْهُمْ كَانَ يَدْخُلُ عَلَى الْمَرْأَةِ الْمُسْلِمَةِ وَ الْأُخْرَى الْمُعَاهِدَةِ فَيَنْتَزِعُ حِجْلَهَا وَ قُلُبَهَا وَ قَلَائِدَهَا وَ رُعُثَهَا مَا تَمْتَنِعُ مِنْهُ إِلَّا بِالاسْتِرْجَاعِ وَ الِاسْتِرْحَامِ‏

This brother of (clan of) Ghamid, his cavalry has arrived at Al-Anbar and he has killed Hassan Bin Hassan Al-Bakry, and removed your cavalry from their garrisons. And it has reached me^-asws that the man from them was entering to the Muslim woman and other to the women under the responsibility, and he removed her ornaments, and her anklet, and her bangles, and her necklace, and her earrings. They could not prevent from it except by (saying), ‘We are for Allah and we are returning to Him [2:156] and pleading for mercy.

ثُمَّ انْصَرَفُوا وَافِرِينَ‏ مَا نَالَ رَجُلًا مِنْهُمْ كَلْمٌ‏ وَ لَا أُرِيقَ لَهُمْ دَمٌ فَلَوْ أَنَّ امْرَأً مُسْلِماً مَاتَ مِنْ بَعْدِ هَذَا أَسَفاً مَا كَانَ بِهِ مَلُوماً بَلْ كَانَ بِهِ عِنْدِي جَدِيراً

Then they left with plenty. No man from them sustained any injury nor was any blood of theirs was spilt. If only a Muslim man would have died out of regret after this, there would have been no blame with him, but in my^-asws presence he would be worthy with it.

فَيَا عَجَباً عَجَباً وَ اللَّهِ يُمِيتُ الْقَلْبَ وَ يَجْلِبُ الْهَمَّ مِنَ اجْتِمَاعِ هَؤُلَاءِ الْقَوْمِ عَلَى بَاطِلِهِمْ وَ تَفَرُّقِكُمْ عَنْ حَقِّكُمْ فَقُبْحاً لَكُمْ وَ تَرَحاً حِينَ صِرْتُمْ غَرَضاً 343 يُرْمَى يُغَارُ عَلَيْكُمْ وَ لَا تُغِيرُونَ وَ تُغْزَوْنَ وَ لَا تَغْزُونَ وَ يُعْصَى اللَّهُ وَ تَرْضَوْنَ

Oh surprise, surprise! By Allah^-azwj! The heart dies and it brings the concerns from the unity of these people upon the falsehood and your separation from your rights. Ugliness would be for you and demeaning when you are being aimed at. Raids are being carried out upon you and you are not raiding, and you are being invaded and you are not invading, and Allah^-azwj is being disobeyed among you and you are pleased.

فَإِذَا أَمَرْتُكُمْ بِالسَّيْرِ إِلَيْهِمْ فِي أَيَّامِ الْحَرِّ قُلْتُمْ هَذِهِ حَمَارَّةُ الْقَيْظِ أَمْهِلْنَا يُسَبَّخْ عَنَّا الْحَرُّ وَ إِذَا أَمَرْتُكُمْ بِالسَّيْرِ إِلَيْهِمْ فِي الشِّتَاءِ قُلْتُمْ هَذِهِ صَبَارَّةُ الْقُرِّ أَمْهِلْنَا يَنْسَلِخْ عَنَّا الْبَرْدُ كُلُّ هَذَا فِرَاراً مِنَ الْحَرِّ وَ الْقُرِّ فَإِذَا كُنْتُمْ مِنَ الْحَرِّ وَ الْقُرِّ تَفِرُّونَ فَأَنْتُمْ وَ اللَّهِ مِنَ السَّيْفِ أَفَرُّ

Whenever I^-asws order you with the travelling to them in the days of heat, you say, ‘This is the hot spring. Respite us until the heat subsides from us’. And whenever I^-asws order you with the travelling to them in the winter, you say, ‘This is the severity of the cold. Respite us until the cold subsides from us’. All this fleeing, from the heat and the cold (are excuses). When you are fleeing from the heat and the cold, then by Allah^-azwj, you would be fleeing even more from the sword.

 

البرم بالناس‏

The dismay from the people

يَا أَشْبَاهَ الرِّجَالِ وَ لَا رِجَالَ حُلُومُ الْأَطْفَالِ وَ عُقُولُ رَبَّاتِ الْحِجَالِ‏ لَوَدِدْتُ أَنِّي لَمْ أَرَكُمْ وَ لَمْ أَعْرِفْكُمْ مَعْرِفَةً وَ اللَّهِ جَرَّتْ نَدَماً وَ أَعْقَبَتْ سَدَماً

O resemblances of the men and not men (having) forbearances of the children and intellects of the women in seclusion. I^-asws would have loved if I^-asws had not seen you and had not known you. By Allah^-azwj! (It is) an acquaintance of regret resulting in condemnation.

قَاتَلَكُمُ اللَّهُ لَقَدْ مَلَأْتُمْ قَلْبِي قَيْحاً وَ شَحَنْتُمْ‏ صَدْرِي غَيْظاً وَ جَرَّعْتُمُونِي نُغَبَ‏ التَّهْمَامِ‏ أَنْفَاساً وَ أَفْسَدْتُمْ عَلَيَّ رَأْيِي بِالْعِصْيَانِ وَ الْخِذْلَانِ حَتَّى لَقَدْ قَالَتْ قُرَيْشٌ إِنَّ ابْنَ أَبِي‏ طَالِبٍ رَجُلٌ شُجَاعٌ وَ لَكِنْ لَا عِلْمَ لَهُ بِالْحَرْبِ

May Allah^-azwj Fight you! You have filled up my^-asws heart with abhorrence, and packed my^-asws chest with ambers, and made me^-asws swallow mouthfuls of grief in every breath, and you have spoilt my^-asws view upon me^-asws with the disobedience and the abandonment, until Quraysh said, ‘The son^-asws of Abu Talib^-asws is a brave man but there is no knowledge for him^‑asws with the war (tactics)’.

لِلَّهِ أَبُوهُمْ وَ هَلْ أَحَدٌ مِنْهُمْ أَشَدُّ لَهَا مِرَاساً وَ أَقْدَمُ فِيهَا مَقَاماً مِنِّي لَقَدْ نَهَضْتُ فِيهَا وَ مَا بَلَغْتُ الْعِشْرِينَ وَ هَا أَنَا ذَا قَدْ ذَرَّفْتُ عَلَى السِّتِّينَ‏ وَ لَكِنْ لَا رَأْيَ لِمَنْ لَا يُطَاعُ‏

For the Sake of Allah^-azwj! And is there anyone of them severer for it as an anchor and seasoned in it in standing than me^-asws?! And I^-asws had got up in it (war) and I^-asws had yet to reach (age of) twenty. So, here I^-asws am then, I^-asws have exceeded upon the sixty, but there is no view for the one who is not obeyed!’[27]

 

28 و من خطبة له ع و هو فصل من الخطبة التي أولها «الحمد للّه غير مقنوط من رحمته» و فيه أحد عشر تنبيها

Sermon 28 – And from a sermon of his^-asws, and it is an extra from the sermon the beginning of which is: ‘The Praise is for Allah^-azwj, there is no despairing from His^-azwj Mercy’, and in it are eleven exhortations

أَمَّا بَعْدُ فَإِنَّ الدُّنْيَا [قَدْ] أَدْبَرَتْ وَ آذَنَتْ‏ بِوَدَاعٍ وَ إِنَّ الْآخِرَةَ قَدْ أَقْبَلَتْ وَ أَشْرَفَتْ بِاطِّلَاعٍ‏ أَلَا وَ إِنَّ الْيَوْمَ الْمِضْمَارَ وَ غَداً السِّبَاقَ وَ السَّبَقَةُ الْجَنَّةُ وَ الْغَايَةُ النَّارُ

‘As for after, the world is turning around and has proclaimed the farewell, while the Hereafter is coming forward and is being sudden with the notification. Indeed! Today is the preparation while tomorrow is the race, and the race is to the Paradise while the endpoint (of doom) is the Fire.

أَ فَلَا تَائِبٌ مِنْ خَطِيئَتِهِ‏ قَبْلَ مَنِيَّتِهِ أَ لَا عَامِلٌ لِنَفْسِهِ قَبْلَ يَوْمِ بُؤْسِهِ‏ أَلَا وَ إِنَّكُمْ فِي أَيَّامِ أَمَلٍ مِنْ وَرَائِهِ أَجَلٌ فَمَنْ عَمِلَ فِي أَيَّامِ أَمَلِهِ قَبْلَ حُضُورِ أَجَلِهِ فَقَدْ نَفَعَهُ عَمَلُهُ وَ لَمْ يَضْرُرْهُ أَجَلُهُ وَ مَنْ قَصَّرَ فِي أَيَّامِ أَمَلِهِ قَبْلَ حُضُورِ أَجَلِهِ فَقَدْ خَسِرَ عَمَلُهُ وَ ضَرَّهُ أَجَلُهُ

Is there no one to repent from his sins before his death? Is there no worker for himself before the day of his severe need? Indeed, and you are in the days of hope beyond which is death, so the one who works during the days of his hope before the presenting of his death, his work will benefit him and his death will not harm him, and the one who is deficient during the days of his hope before the presenting of his death, so his work will incur loss and his death will be harmful.

أَلَا فَاعْمَلُوا فِي الرَّغْبَةِ كَمَا تَعْمَلُونَ فِي الرَّهْبَةِ أَلَا وَ إِنِّي لَمْ أَرَ كَالْجَنَّةِ نَامَ طَالِبُهَا وَ لَا كَالنَّارِ نَامَ هَارِبُهَا أَلَا وَ إِنَّهُ مَنْ لَا يَنْفَعُهُ الْحَقُّ يَضُرُّهُ الْبَاطِلُ وَ مَنْ لَا يَسْتَقِيمُ بِهِ الْهُدَى يَجُرُّ بِهِ الضَّلَالُ إِلَى الرَّدَى

Indeed! Work during the hope like what you are working during the fear! Indeed, and I^-asws have not seen (anything) like the Paradise whose seeker is sleeping, nor like the Fire whose fleer is sleeping. Indeed, and surely the one whom the truth does not benefit, the falsehood will harm him, and the one for whom the guidance is not straight, the straying will pull him to the regress.

أَلَا وَ إِنَّكُمْ قَدْ أُمِرْتُمْ بِالظَّعْنِ‏ وَ دُلِلْتُمْ عَلَى الزَّادِ وَ إِنَّ أَخْوَفَ مَا أَخَافُ [عَلَيْكُمْ‏] عَلَيْكُمُ اثْنَتَانِ اتِّبَاعُ الْهَوَى وَ طُولُ الْأَمَلِ فَتَزَوَّدُوا فِي الدُّنْيَا مِنَ الدُّنْيَا مَا [تُحْرِزُونَ‏] تَحْرُزُونَ بِهِ أَنْفُسَكُمْ‏ غَداً

Indeed, and you have been Commanded with the departing and have been pointed upon the provision, and the scariest of what I^-asws am fearing upon you all are two (matters) – pursuing the whims and long hopes. Therefore, provide for yourselves in the world, from the world, what you can be protecting yourselves tomorrow!’[28]

[قال السيد الشريف رضي الله عنه و أقول إنه لو كان كلام يأخذ بالأعناق إلى الزهد في الدنيا و يضطر إلى عمل الآخرة لكان هذا الكلام و كفى به قاطعا لعلائق الآمال و قادحا زناد الاتعاظ و الازدجار

The Seyyid Al-Shareef, may Allah^-azwj be Pleased with him, said, ‘And I am saying, if there is any speech which seizes by the necks to the asceticism in the world, and compels to work for the Hereafter, it would be this speech, and it suffices with cutting off the entanglement of hopes and ignite the flames of preaching and the deterrence.

و من أعجبه قوله ع ألا و إن اليوم المضمار و غدا السباق و السبقة الجنة و الغاية النار فإن فيه مع فخامة اللفظ و عظم قدر المعنى و صادق التمثيل و واقع التشبيه سرا عجيبا

And from the marvels of his^-asws words is: ‘Today is the preparation while tomorrow is the race, and the race is to the Paradise while the endpoint (of doom) is the Fire’, for in it, along with excellence of the wording there is mighty worth of the meaning, and a true simile, and the resemblance falls upon a wondrous secret.

و معنى لطيفا و هو قوله ع و السبقة الجنة و الغاية النار فخالف بين اللفظين لاختلاف المعنيين و لم يقل السبقة النار كما قال السبقة الجنة لأن الاستباق إنما يكون إلى أمر محبوب و غرض مطلوب و هذه صفة الجنة و ليس هذا المعنى موجودا في النار نعوذ بالله منها

And the meaning is subtle, and it is his^-asws words: ‘and the race is to the Paradise while the endpoint (of doom) is the Fire’. There is a difference between the two wordings is the difference in the meanings, and he^-asws did not say, ‘The race is to the Fire’, like what he^-asws said: ‘The race is to the Paradise, because the race rather takes place to a beloved matter and a sought purpose, and this is a description of the Paradise, and this meaning doesn’t exist regarding the Fire. We seek Refuge from it.

فلم يجز أن يقول و السبقة النار بل قال و الغاية النار لأن الغاية قد ينتهي إليها من لا يسره الانتهاء إليها و من يسره ذلك فصلح أن يعبر بها عن الأمرين معا فهي

So, he^-asws did not inform by saying: ‘And the race is for the Fire’, but he^-asws said: ‘And the endpoint (of doom) is the Fire’, because the endpoint is what he ends to it, the one who it does not cheer him to end up to it, and the one who that cheers him, it is correct for him to take a lesson with it about the two matters together.

في هذا الموضع كالمصير و المآل قال الله تعالى‏ قُلْ تَمَتَّعُوا فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ و لا يجوز في هذا الموضع أن يقال- سبْقتكم بسكون الباء إلى النار فتأمل ذلك فباطنه عجيب و غوره بعيد لطيف و كذلك أكثر كلامه ع

In this place, (the Fire) is like the destination and the outcome. Allah^-azwj the Exalted Said: Say: ‘Enjoy yourselves, surely your journey is to the Fire’ [14:30], and it cannot be allowed in this place that it be said, ‘You should be racing to the Fire’. So, contemplate that, for its esoteric is wondrous and is depth is far, subtle, and like that are most of his^-asws speeches’.

 

 

29 و من خطبة له ع بعد غارة الضحاك بن قيس صاحب معاوية على الحاجّ بعد قصة الحكمين و فيها يستنهض أصحابه لما حدث في الأطراف‏

Sermon 29 – And from a sermon of his^-asws after the raids of Al-Zahaak Bin Qays, companion of Muawiya, upon Al-Haaj, after the story of the two judges, and in it he^-asws arouses his^-asws companion due to what had occurred in the outskirts

أَيُّهَا النَّاسُ الْمُجْتَمِعَةُ أَبْدَانُهُمْ الْمُخْتَلِفَةُ أَهْوَاؤُهُمْ‏ كَلَامُكُمْ يُوهِي‏ الصُّمَّ الصِّلَابَ‏ وَ فِعْلُكُمْ يُطْمِعُ فِيكُمُ الْأَعْدَاءَ تَقُولُونَ‏ فِي الْمَجَالِسِ كَيْتَ وَ كَيْتَ‏ فَإِذَا جَاءَ الْقِتَالُ قُلْتُمْ حِيدِي حَيَادِ

‘O you people, united are their bodies and different are their desires! Your talk (speeches) would weaken the solid slabs and your deeds are what your enemies covet in you. You are saying in the gatherings such and such, but when the battle comes, you say, ‘We are neutral with a neutrality’.

مَا عَزَّتْ دَعْوَةُ مَنْ دَعَاكُمْ وَ لَا اسْتَرَاحَ قَلْبُ مَنْ قَاسَاكُمْ أَعَالِيلُ بِأَضَالِيلَ‏ وَ سَأَلْتُمُونِي التَّطْوِيلَ‏ دِفَاعَ ذِي الدَّيْنِ الْمَطُولِ‏ لَا يَمْنَعُ الضَّيْمَ الذَّلِيلُ وَ لَا يُدْرَكُ الْحَقُّ إِلَّا بِالْجِدِّ

He is not comforted, the one who calls out to you, nor would it find rest, the heart of one who is harsh to you. Reasons with straying (like the one) with the lengthy debts. The disgraced cannot prevent the oppressors, nor can the truth be realised except with the effort.

أَيَّ دَارٍ بَعْدَ دَارِكُمْ تَمْنَعُونَ وَ مَعَ أَيِّ إِمَامٍ بَعْدِي تُقَاتِلُونَ الْمَغْرُورُ وَ اللَّهِ مَنْ غَرَرْتُمُوهُ وَ مَنْ فَازَ بِكُمْ فَقَدْ فَازَ وَ اللَّهِ بِالسَّهْمِ الْأَخْيَبِ‏ وَ مَنْ رَمَى بِكُمْ فَقَدْ رَمَى بِأَفْوَقَ‏ نَاصِلٍ‏

Which house after your houses will you be defending? And with which leader after me^-asws will you be fighting? By Allah^-azwj! The deceived is the one you are deceiving and the one, who succeeds with you so, by Allah^-azwj, he has succeeded with the disappointed (broken) arrows, and the one who shoots at you, so he has shot with the superior shooting.

أَصْبَحْتُ وَ اللَّهِ لَا أُصَدِّقُ قَوْلَكُمْ وَ لَا أَطْمَعُ فِي نَصْرِكُمْ وَ لَا أُوعِدُ الْعَدُوَّ بِكُمْ مَا بَالُكُمْ مَا دَوَاؤُكُمْ مَا طِبُّكُمْ الْقَوْمُ رِجَالٌ أَمْثَالُكُمْ أَ قَوْلًا بِغَيْرِ عِلْمٍ وَ غَفْلةً مِنْ غَيْرِ وَرَعٍ وَ طَمَعاً فِي غَيْرِ حَقٍ‏

By Allah^-azwj! I^-asws have become such, I^-asws can neither ratify your words nor do I^-asws covet regarding your help, nor can I^-asws threaten any enemy with you. What is the matter with you all? What is your cure? What is your medicine? The people (enemies) are men like you. Are (these) words without knowledge? And heedlessness from without devoutness? And an eagerness without right!’[29]

30 و من كلام [خطبة] له ع في معنى قتل عثمان و هو حكم له على عثمان و عليه و على الناس بما فعلوا و براءة له من دمه‏

Sermon 30 – And from a speech (sermon) of his^-asws regarding the meaning of the killing of Usman, and it is a decision for him^-asws upon Usman, and against him and against the people with what they had done, and his^-asws disavowing from his blood

لَوْ أَمَرْتُ بِهِ لَكُنْتُ قَاتِلًا أَوْ نَهَيْتُ عَنْهُ لَكُنْتُ نَاصِراً غَيْرَ أَنَّ مَنْ نَصَرَهُ لَا يَسْتَطِيعُ أَنْ يَقُولَ خَذَلَهُ مَنْ أَنَا خَيْرٌ مِنْهُ وَ مَنْ خَذَلَهُ لَا يَسْتَطِيعُ أَنْ يَقُولَ نَصَرَهُ مَنْ هُوَ خَيْرٌ مِنِّي

‘Had I^-asws ordered with it (killing of Usman), I would have been a killer, or (if I^-asws had) prohibited from it, I^-asws would have been a helper (of Usman), (therefore) the one who helped him (Usman) is neither able to say to the one who abandoned him that ‘I am better than him’, nor the one who abandoned him is not able to saying to his helpers, ‘He is better than me’.

وَ أَنَا جَامِعٌ لَكُمْ أَمْرَهُ اسْتَأْثَرَ فَأَسَاءَ الْأَثَرَةَ وَ جَزِعْتُمْ فَأَسَأْتُمُ الْجَزَعَ‏ وَ لِلَّهِ حُكْمٌ وَاقِعٌ فِي الْمُسْتَأْثِرِ وَ الْجَازِعِ‏

And I^-asws shall summarise his matter for you all. He (Usman) preferred (was prejudicial), and evil was his preferring, and you were alarmed, and evil was the alarm, and for Allah^-azwj is the Judgment to occur regarding the preferred and the one rewarded (by Usman)’.[30]

 

 

 

31 و من كلام له ع لما أنفذ عبد الله بن عباس إلى الزبير يستفيئه إلى طاعته قبل حرب الجمل‏

Sermon 31 – And from a speech of his^-asws when he^-asws dispatched Abdullah Bin Abbas to Al Zubeyr to bring him back to his^-asws obedience before battle of the camel

لَا تَلْقَيَنَّ طَلْحَةَ فَإِنَّكَ إِنْ تَلْقَهُ تَجِدْهُ كَالثَّوْرِ عَاقِصاً قَرْنَهُ‏ يَرْكَبُ الصَّعْبَ‏ وَ يَقُولُ هُوَ الذَّلُولُ وَ لَكِنِ الْقَ الزُّبَيْرَ فَإِنَّهُ أَلْيَنُ عَرِيكَةً فَقُلْ لَهُ يَقُولُ لَكَ ابْنُ خَالِكَ عَرَفْتَنِي بِالْحِجَازِ وَ أَنْكَرْتَنِي بِالْعِرَاقِ فَمَا عَدَا مِمَّا بَدَا

‘Do not meet Talha for you will find him like a bull with inverted horns, difficult to ride, and he will say it is the tamed one, but meet Al-Zubeyr, for he is of lenient character. Tell him, ‘The son^-asws of your maternal aunt is saying to you: ‘You knew me^-asws at Al-Hijaz and are denying me^-asws at Al-Iraq. So, what has changed your mind?’[31]

[قال السيد الشريف و هو ع أول من سمعت منه هذه الكلمة أعني فما عدا مما بدا]

The Seyyid Al-Shareef said, ‘And he^-asws is the first one it had been heard from him^-asws the phrase, I mean, ‘Ada Mim Ma Bada’ (So, what has changed your mind?)

 

 

32 و من خطبة له ع و فيها يصف زمانه بالجور، و يقسم الناس فيه خمسة أصناف، ثم يزهد في الدنيا

Sermon 32 – And from a sermon of his^-asws, and in it he^-asws described his^-asws times as being with the tyranny, and he^-asws divided the people in it into five types, then he^-asws renounced the world

 

معنى جور الزمان‏

Meaning of tyranny of the times

أَيُّهَا النَّاسُ إِنَّا قَدْ أَصْبَحْنَا فِي دَهْرٍ عَنُودٍ وَ زَمَنٍ [شَدِيدٍ] كَنُودٍ يُعَدُّ فِيهِ الْمُحْسِنُ مُسِيئاً وَ يَزْدَادُ الظَّالِمُ فِيهِ عُتُوّاً لَا نَنْتَفِعُ بِمَا عَلِمْنَا وَ لَا نَسْأَلُ عَمَّا جَهِلْنَا وَ لَا نَتَخَوَّفُ قَارِعَةً حَتَّى تَحُلَّ بِنَا

‘O you people! We have come to be in an era of stubbornness, and severely difficult times. The good doer is counted in it as an evil doer, and in it the oppressor is being increasingly excessive. Neither are we benefitting from what we know nor are we asking about what we are ignorant of, nor are we fearing a calamity until it befalls us.

 

أصناف المسيئين‏

Types of offenders

وَ النَّاسُ عَلَى أَرْبَعَةِ أَصْنَافٍ مِنْهُمْ مَنْ لَا يَمْنَعُهُ الْفَسَادَ فِي الْأَرْضِ إِلَّا مَهَانَةُ نَفْسِهِ وَ كَلَالَةُ حَدِّهِ‏ وَ نَضِيضُ وَفْرِهِ‏

The people are upon four types – From them is one whom nothing prevents him from the mischief in the earth except meekness (gentleness) of his self, and the weakness of his limitations, and lack of plentiful (wealth).

وَ مِنْهُمْ الْمُصْلِتُ‏ [بِسَيْفِهِ‏] لِسَيْفِهِ وَ الْمُعْلِنُ بِشَرِّهِ وَ الْمُجْلِبُ بِخَيْلِهِ‏ وَ رَجِلِهِ‏ قَدْ أَشْرَطَ نَفْسَهُ‏ وَ أَوْبَقَ دِينَهُ‏ لِحُطَامٍ‏ يَنْتَهِزُهُ‏ أَوْ مِقْنَبٍ‏ يَقُودُهُ أَوْ مِنْبَرٍ يَفْرَعُهُ‏ وَ لَبِئْسَ الْمَتْجَرُ أَنْ تَرَى الدُّنْيَا لِنَفْسِكَ ثَمَناً وَ مِمَّا لَكَ عِنْدَ اللَّهِ عِوَضاً

And from them is the one who overcomes with his sword, and is open with his evil, and the fetcher with his cavalry and his infantry. He has sold his soul and ruined his religion for the wealth he seizes, or an army he leads, or a pulpit he can ascend, and evil is the trade that he sees the world to be a price for his soul, and from what there is for you in the Presence of Allah^-azwj as compensation.

وَ مِنْهُمْ مَنْ يَطْلُبُ الدُّنْيَا بِعَمَلِ الْآخِرَةِ وَ لَا يَطْلُبُ الْآخِرَةَ بِعَمَلِ الدُّنْيَا قَدْ طَامَنَ‏ مِنْ شَخْصِهِ وَ قَارَبَ مِنْ خَطْوِهِ وَ شَمَّرَ مِنْ ثَوْبِهِ وَ زَخْرَفَ مِنْ نَفْسِهِ لِلْأَمَانَةِ وَ اتَّخَذَ سِتْرَ اللَّهِ ذَرِيعَةً إِلَى الْمَعْصِيَةِ

And from them is one who seeks the word by the work of the Hereafter, and he does not seek the Hereafter with the work of the world. He reassures himself and small is his steps, and rolls up his clothes, and adorns himself for the entrustments, and takes the Veil of Allah^-azwj as a means to the disobedience.

وَ مِنْهُمْ مَنْ أَبْعَدَهُ عَنْ طَلَبِ الْمُلْكِ ضُئُولَةُ نَفْسِهِ‏ وَ انْقِطَاعُ سَبَبِهِ فَقَصَرَتْهُ الْحَالُ عَلَى حَالِهِ فَتَحَلَّى بِاسْمِ الْقَنَاعَةِ وَ تَزَيَّنَ بِلِبَاسِ أَهْلِ الزَّهَادَةِ وَ لَيْسَ مِنْ ذَلِكَ فِي مَرَاحٍ‏ وَ لَا مَغْدًى‏

And from them is one sits back from seeking the kingdom due to weakness of his self, and cutting off of his causes, so the situation reduces him to be upon his state. He gives it the name of contentment and adorns with the apparent of the ascetic people, and he isn’t from that in neither any exuberance (energy) nor any such quality.

 

الراغبون في اللّه‏

The ones desirous regarding Allah^-azwj

وَ بَقِيَ رِجَالٌ غَضَّ أَبْصَارَهُمْ ذِكْرُ الْمَرْجِعِ وَ أَرَاقَ دُمُوعَهُمْ خَوْفُ الْمَحْشَرِ فَهُمْ بَيْنَ شَرِيدٍ نَادٍّ وَ خَائِفٍ مَقْمُوعٍ‏ وَ سَاكِتٍ مَكْعُومٍ‏ وَ دَاعٍ مُخْلِصٍ وَ ثَكْلَانَ‏ مُوجَعٍ قَدْ أَخْمَلَتْهُمُ‏ التَّقِيَّةُ وَ شَمِلَتْهُمُ الذِّلَّةُ

And there remains men who close their eyes remembering the return, and their tears flow in fear of the Resurrection. They are between a displaced club, and fearfully suppressed, and gagged into silence, and sincerely supplicating, and in painful bereavement. The dissimulation has deactivated them, and the humiliation has covered them.

فَهُمْ فِي بَحْرٍ أُجَاجٍ‏ أَفْوَاهُهُمْ ضَامِزَةٌ وَ قُلُوبُهُمْ قَرِحَةٌ قَدْ وَعَظُوا حَتَّى مَلُّوا وَ قُهِرُوا حَتَّى ذَلُّوا وَ قُتِلُوا حَتَّى قَلُّوا

Thus, they are in a bitter ocean, their mouths are closed tight, and their hearts are sore. They advised until they were fed up, and they were coerced until they were humiliated, and they were killed until they were few (left).

 

التزهيد في الدنيا

The asceticism in the world

فَلْتَكُنِ الدُّنْيَا فِي أَعْيُنِكُمْ أَصْغَرَ مِنْ حُثَالَةِ الْقَرَظِ وَ قُرَاضَةِ الْجَلَمِ‏ وَ اتَّعِظُوا بِمَنْ كَانَ قَبْلَكُمْ قَبْلَ أَنْ يَتَّعِظَ بِكُمْ مَنْ بَعْدَكُمْ وَ ارْفُضُوهَا ذَمِيمَةً فَإِنَّهَا قَدْ رَفَضَتْ مَنْ كَانَ أَشْغَفَ بِهَا مِنْكُمْ‏

So, let the world be smaller in your eyes than rubbish scum, and leather trimmings, and take advice from the ones who were before you, before advice is taken from you by the ones to come after you, and refuse it reprehensibly for it has rejected the ones who were more in love with it than you are!’[32]

[قال الشريف رضي الله عنه أقول و هذه الخطبة ربما نسبها من لا علم له إلى معاوية و هي من كلام أمير المؤمنين ع الذي لا يشك فيه و أين الذهب من الرغام‏ و أين العذب من الأجاج

The Seyyid Al-Shareef (compiler), may Allah^-azwj be Pleased with him, said, ‘I am saying, and this sermon is sometimes attributed to Muawiya by the one having no knowledge for him, and it is from the speech of Amir Al-Momineen^-asws. There is no doubt in it, and where is the gold from the clay, and where is the fresh (water) from the salty?

و قد دل على ذلك الدليل الخريت‏ و نقده الناقد البصير عمرو بن بحر الجاحظ فإنه ذكر هذه الخطبة في كتاب البيان و التبيين و ذكر من نسبها إلى معاوية

And that has been pointed upon by the skilful guide and expert critic Amro Bin Bahr Al-Jahiz, for he has mentioned this sermon in the book ‘Al-Bayaan Wa Al-Tabayyin’, and he has mentioned the one who had attributed it to Muawiya.

ثم تكلم من بعدها بكلام في معناها جملته أنه قال و هذا الكلام بكلام علي ع أشبه و بمذهبه في تصنيف الناس و في الإخبار عما هم عليه من القهر و الإذلال و من التقية و الخوف أليق

Then after it, he spoke with a speech in its summary meaning. He said, ‘And this speech is most resembling with the speeches of Ali^-asws and his^-asws doctrine in categorising the people, and the news of what they were upon, from the compulsion, and the disgracing, and the apprehension and the fear is more compatible’.

قال و متى وجدنا معاوية في حال من الأحوال يسلك في كلامه مسلك الزهاد و مذاهب العباد]

He said, ‘And when have we found Muawiya to be in a state from the states walking in his speech the walking of the ascetic, and doctrines of the servants?’

 

 

33 و من خطبة له ع عند خروجه لقتال أهل البصرة، و فيها حكمة مبعث الرسل، ثم يذكر فضله و يذم الخارجين‏

Sermon 33 – And from a sermon of his^-asws during his^-asws going out to battle the people of Al-Basra, and in it is wisdom of the Prophet-hood of the Rasools^‑as, then he^-asws mentioned his^-asws own merits and condemned the rebels

 

قَالَ عَبْدُ اللَّهِ بْنُ عَبَّاسِ رَضِيَ اللَّهُ عَنْهُ دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع بِذِي قَارٍ وَ هُوَ يَخْصِفُ نَعْلَهُ‏ فَقَالَ لِي مَا قِيمَةُ هَذَا النَّعْلِ فَقُلْتُ لَا قِيمَةَ لَهَا

Abdullah Bin Al-Abbas said, ‘I entered to see Amir Al-Momineen^-asws at Zi Qaar and he^-asws was repairing his^-asws slipper. He^-asws said to me: ‘What is the value of this slipper?’ I said, ‘There is no value for it’.

فَقَالَ ع وَ اللَّهِ لَهِيَ أَحَبُّ إِلَيَّ مِنْ إِمْرَتِكُمْ إِلَّا أَنْ أُقِيمَ حَقّاً أَوْ أَدْفَعَ بَاطِلًا

He^-asws said: ‘By Allah^-azwj! It is more beloved to me that my^-asws ruling you all, except that I^-asws am establishing truth and repelling the falsehood’.

 

حكمة بعثة النبي‏

Wisdom in Prophet-hood of the Prophet^-saww

ثُمَّ خَرَجَ فَخَطَبَ النَّاسَ فَقَالَ‏ إِنَّ اللَّهَ [سُبْحَانَهُ‏] بَعَثَ مُحَمَّداً ص وَ لَيْسَ أَحَدٌ مِنَ الْعَرَبِ يَقْرَأُ كِتَاباً وَ لَا يَدَّعِي نُبُوَّةً فَسَاقَ النَّاسَ حَتَّى بَوَّأَهُمْ مَحَلَّتَهُمْ‏ وَ بَلَّغَهُمْ مَنْجَاتَهُمْ فَاسْتَقَامَتْ قَنَاتُهُمْ‏ وَ اطْمَأَنَّتْ صَفَاتُهُمْ‏

‘Then he^-asws went out and addressed the people. He^-asws said: ‘Allah^-azwj the Glorious Sent Muhammad^-saww and there wasn’t anyone from the Arabs who had read a Book nor claimed Prophet-hood. He^-asws guided the people until took their places and reached their program. He^-saww straightened their ways and secured their attributes.

 

فضل علي‏

Merits of Ali^-asws

أَمَا وَ اللَّهِ إِنْ كُنْتُ لَفِي سَاقَتِهَا حَتَّى [وَلَّتْ‏] تَوَلَّتْ بِحَذَافِيرِهَا مَا [ضَعُفْتُ‏] عَجَزْتُ وَ لَا جَبُنْتُ وَ إِنَّ مَسِيرِي هَذَا لِمِثْلِهَا فَلَأَنْقُبَنَ‏ الْبَاطِلَ حَتَّى يَخْرُجَ الْحَقُّ مِنْ جَنْبِهِ‏

But, by Allah^-azwj! I^-asws was there during his^-saww guidance until they turned around in their entirety. Neither was I^-asws frustrated nor was I^-asws a coward, and this journey of mine^-asws is similar to it. I^-asws will turn over the falsehood until the truth comes out from its side.

 

توبيخ الخارجين عليه‏

Reprimanding the ones rebelling against him^-asws

مَا لِي وَ لِقُرَيْشٍ وَ اللَّهِ لَقَدْ قَاتَلْتُهُمْ كَافِرِينَ وَ لَأُقَاتِلَنَّهُمْ مَفْتُونِينَ وَ إِنِّي لَصَاحِبُهُمْ بِالْأَمْسِ كَمَا أَنَا صَاحِبُهُمُ الْيَوْمَ وَ اللَّهِ مَا تَنْقِمُ مِنَّا قُرَيْشٌ إِلَّا أَنَّ اللَّهَ اخْتَارَنَا عَلَيْهِمْ فَأَدْخَلْنَاهُمْ فِي حَيِّزِنَا

What is it to me^-asws and Quraysh? By Allah^-azwj! I^-asws had fought them as Kafirs and I^-asws shall be fighting them as tempted ones, and I^-asws was their companion yesterday just as I^-asws am their companion today. By Allah^-azwj! Quraysh did not take revenge from us^-asws except that Allah^-azwj had Chosen us^-asws over them, but we^-asws (still) included them in our^-asws domain.

فَكَانُوا كَمَا قَالَ الْأَوَّلُ-

أَدَمْتَ لَعَمْرِي شُرْبَكَ‏ الْمَحْضَ صَابِحاً		وَ أَكْلَكَ بِالزُّبْدِ الْمُقَشَّرَةَ الْبُجْرَا
وَ نَحْنُ وَهَبْنَاكَ الْعَلَاءَ وَ لَمْ تَكُنْ‏		عَلِيّاً وَ حُطْنَا حَوْلَكَ الْجُرْدَ وَ السُّمْرَا

So, they became like what the first one said (in a poem), ‘By my life, you drank the fresh milk every morning, and you ate fine dates with the butter, and we gifted you the loftiness and you had not been lofty, and we protected you with the thoroughbred horses around you and the strong spears’.[33]

 

 

34 و من خطبة له ع في استنفار الناس إلى أهل الشام بعد فراغه من أمر الخوارج‏ و فيها يتأفف بالناس، و ينصح لهم بطريق السداد

Sermon 34 – And from a sermon of his^-asws in mobilising the people to (fight) the people of Syria after his^-asws being free from the matter of the Kharijites, and in it he^-asws sympathised with the people, and he^-asws advised them with the correct path

أُفٍّ لَكُمْ‏ لَقَدْ سَئِمْتُ عِتَابَكُمْ- أَ رَضِيتُمْ بِالْحَياةِ الدُّنْيا مِنَ الْآخِرَةِ عِوَضاً وَ بِالذُّلِّ مِنَ الْعِزِّ خَلَفاً إِذَا دَعَوْتُكُمْ إِلَى جِهَادِ عَدُوِّكُمْ دَارَتْ أَعْيُنُكُمْ‏ كَأَنَّكُمْ مِنَ الْمَوْتِ فِي غَمْرَةٍ وَ مِنَ الذُّهُولِ فِي سَكْرَةٍ

‘Ugh to you all! I^-asws have become tired of rebuking you all! Are you pleased with the life of the world instead of the Hereafter, and with disgrace rather than the honour in replacement? When I^-asws am calling you to fight the enemy, your eyes roll as if you are in the difficulties of death, and in intoxication from the bewilderment.

يُرْتَجُ‏ عَلَيْكُمْ حَوَارِي‏ فَتَعْمَهُونَ- [فَكَأَنَ‏] وَ كَأَنَّ قُلُوبَكُمْ مَأْلُوسَةٌ فَأَنْتُمْ لَا تَعْقِلُونَ مَا أَنْتُمْ لِي بِثِقَةٍ سَجِيسَ اللَّيَالِي‏ وَ مَا أَنْتُمْ بِرُكْنٍ يُمَالُ‏ بِكُمْ وَ لَا زَوَافِرُ عِزٍّ يُفْتَقَرُ إِلَيْكُمْ مَا أَنْتُمْ إِلَّا كَإِبِلٍ ضَلَّ رُعَاتُهَا فَكُلَّمَا جُمِعَتْ مِنْ جَانِبٍ انْتَشَرَتْ مِنْ آخَرَ

My dialogues are being promoted unto you, but you are stunned, it is as if your hearts are disparaging so you are not using your intellects. You are not trustworthy for me^-asws so (I^-asws) do Sajdah in my^-asws nights, and you are pillars one can lean with you, nor are you mean of honour one can come to you. You are not, except like camels lost by its shepherd, so every time he gathers from one side, you disperse from the other (side).

لَبِئْسَ لَعَمْرُ اللَّهِ سُعْرُ نَارِ الْحَرْبِ أَنْتُمْ تُكَادُونَ وَ لَا تَكِيدُونَ وَ تُنْتَقَصُ أَطْرَافُكُمْ فَلَا تَمْتَعِضُونَ‏ لَا يُنَامُ عَنْكُمْ وَ أَنْتُمْ فِي غَفْلَةٍ سَاهُونَ غُلِبَ وَ اللَّهِ الْمُتَخَاذِلُونَ

By Allah^-azwj! Worse igniters of the war you are! You are being plotted against and you are not installing/planting (safeguards), and your boundaries are being reduced but you are not resentful. You are not being slept from (what is happening around you) and you are in heedlessness, forgetful. By Allah^-azwj! The abandoners would be overcome.

وَ ايْمُ اللَّهِ إِنِّي لَأَظُنُّ بِكُمْ أَنْ لَوْ حَمِسَ‏ الْوَغَى‏ وَ اسْتَحَرَّ الْمَوْتُ‏ قَدِ انْفَرَجْتُمْ عَنِ ابْنِ أَبِي طَالِبٍ انْفِرَاجَ الرَّأْسِ‏

And I^-asws swear by Allah^-azwj! I^-asws think with you that if the battle rages and the death hovers, you would separate from the son^-asws of Abu Talib^-asws like the separation of the head from the body.

وَ اللَّهِ إِنَّ امْرَأً يُمَكِّنُ عَدُوَّهُ مِنْ نَفْسِهِ يَعْرُقُ لَحْمَهُ‏ وَ يَهْشِمُ عَظْمَهُ وَ يَفْرِي‏ جِلْدَهُ لَعَظِيمٌ عَجْزُهُ ضَعِيفٌ مَا ضُمَّتْ عَلَيْهِ جَوَانِحُ صَدْرِهِ‏ أَنْتَ فَكُنْ ذَاكَ إِنْ شِئْتَ فَأَمَّا أَنَا فَوَاللَّهِ دُونَ أَنْ أُعْطِيَ ذَلِكَ ضَرْبٌ بِالْمَشْرَفِيَّةِ تَطِيرُ مِنْهُ فَرَاشُ‏ الْهَامِ‏ وَ تَطِيحُ‏ السَّوَاعِدُ وَ الْأَقْدَامُ- وَ يَفْعَلُ اللَّهُ‏ بَعْدَ ذَلِكَ‏ ما يَشاءُ

By Allah^-azwj! A person who enables his enemy from himself, remove his flesh, and crush his bones, and peel off his skin, his frustration would be great, too weak from what is being pressed upon him on the sides of his chest. You can be like it you so desire, as for I^-asws, by Allah^-azwj, would be besides from that coming (to me^-asws). I^-asws shall strike with the noble (sword), the skulls of the important ones would fly from it, and the hand and the feet would be cut by it, and Allah^-azwj will Do after that whatever He^-azwj so Desires to.

 

طريق السداد

The path of guidance

أَيُّهَا النَّاسُ إِنَّ لِي عَلَيْكُمْ حَقّاً وَ لَكُمْ عَلَيَّ حَقٌّ فَأَمَّا حَقُّكُمْ عَلَيَّ فَالنَّصِيحَةُ لَكُمْ وَ تَوْفِيرُ فَيْئِكُمْ‏ عَلَيْكُمْ وَ تَعْلِيمُكُمْ كَيْلَا تَجْهَلُوا وَ تَأْدِيبُكُمْ كَيْمَا تَعْلَمُوا

O you people! There is a right for me^-asws upon you all, as well as there are rights for you upon me^‑asws. As for your rights upon me^-asws, it is the advising to you and fulfilling your war booty upon you, and reaching you lest you be ignorant, and educate you so that you may be learned.

وَ أَمَّا حَقِّي عَلَيْكُمْ فَالْوَفَاءُ بِالْبَيْعَةِ وَ النَّصِيحَةُ فِي الْمَشْهَدِ وَ الْمَغِيبِ وَ الْإِجَابَةُ حِينَ أَدْعُوكُمْ وَ الطَّاعَةُ حِينَ آمُرُكُمْ‏

And as for my^-asws rights upon you, it is the loyalty with the allegiance, and the good advice during the presence and the absence, and the answering when I^-asws call out to you, and the obedience when I^-asws instruct you’.[34]

 

 

35 و من خطبة له ع بعد التحكيم و ما بلغه من أمر الحكمين و فيها حمد اللّه على بلائه، ثم بيان سبب البلوى‏

Sermon 35 – And from a sermon of his^-asws after the arbitration, and what had reached him^-asws of the matter (betrayal) by the two judges, and in it is Praise of Allah^-azwj upon his^-asws affliction, then he^-asws explained the cause of the afflictions

 

الحمد على البلاء

The Praising (Allah^-azwj) upon the calamities

الْحَمْدُ لِلَّهِ وَ إِنْ أَتَى الدَّهْرُ بِالْخَطْبِ الْفَادِحِ‏ وَ الْحَدَثِ‏ الْجَلِيلِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ [وَحْدَهُ‏] لَا شَرِيكَ لَهُ لَيْسَ مَعَهُ إِلَهٌ غَيْرُهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ص‏

The Praise is for Allah^-azwj, and even though the times are with heavy calamities and the mighty occurrence (decision of the two judges at arbitration). And I testify that there is no god except Allah^-azwj Alone, there is no associate for Him^-azwj. There is no god other than Him^-azwj, and that Muhammad is His^-azwj servant and His^-azwj Rasool^-saww.

 

سبب البلوى‏

Cause of the calamities

أَمَّا بَعْدُ فَإِنَّ مَعْصِيَةَ النَّاصِحِ الشَّفِيقِ الْعَالِمِ الْمُجَرِّبِ تُورِثُ الْحَسْرَةَ وَ تُعْقِبُ النَّدَامَةَ وَ قَدْ كُنْتُ أَمَرْتُكُمْ فِي هَذِهِ الْحُكُومَةِ أَمْرِي- وَ نَخَلْتُ لَكُمْ مَخْزُونَ رَأْيِي‏ 449 لَوْ كَانَ يُطَاعُ لِقَصِيرٍ 450 أَمْرٌ فَأَبَيْتُمْ عَلَيَّ إِبَاءَ الْمُخَالِفِينَ الْجُفَاةِ وَ الْمُنَابِذِينَ الْعُصَاةِ حَتَّى ارْتَابَ النَّاصِحُ بِنُصْحِهِ وَ ضَنَّ الزَّنْدُ بِقَدْحِهِ‏

As for after, the disobedience of the advisor, the sympathetic, the learned, the experience, has inherited the regret, and the remorse is the consequence, and I^-asws had instructed you regarding this arbitration of my^-asws instructions, and I^-asws had sifted for you my^-asws treasured view, if it had been obeyed the matter would have been short. But, the disloyal adversaries and the discarders, the disobedience refused to me^-asws, to the extent that the advisor (himself) doubted in his own advice, and forearm was careless with its cup.

فَكُنْتُ أَنَا وَ إِيَّاكُمْ كَمَا قَالَ أَخُو هَوَازِنَ‏

أَمَرْتُكُمْ أَمْرِي بِمُنْعَرَجِ اللِّوَى‏

فَلَمْ تَسْتَبِينُوا النُّصْحَ إِلَّا ضُحَى الْغَدِ

I^-asws and you all were just as the brother of Hawazin said (in a couplet), ‘I had instructed you with my instructions at the raising of the flag, but you did not see the clarity of the advice until the next midday (when it was too late)’’.[35]

 

36 و من خطبة له ع في تخويف أهل النهروان‏

Sermon 36 – And from a sermon of his^-asws in frightening the people of Al-Nahrawan

فَأَنَا نَذِيرٌ لَكُمْ أَنْ تُصْبِحُوا صَرْعَى‏ بِأَثْنَاءِ هَذَا النَّهَرِ وَ بِأَهْضَامِ‏ هَذَا الْغَائِطِ عَلَى غَيْرِ بَيِّنَةٍ مِنْ رَبِّكُمْ وَ لَا سُلْطَانٍ مُبِينٍ مَعَكُمْ قَدْ طَوَّحَتْ‏ بِكُمُ الدَّارُ وَ احْتَبَلَكُمُ الْمِقْدَارُ

‘I^-asws am a warner to you all, that you will become fallen (dead) by the bend of this river, and at the bottom of this lowland, upon no proof from your Lord^-azwj nor is there any clear authorisation with you. The house would be overturned with you and the Pre-determination trapped you.

وَ قَدْ كُنْتُ نَهَيْتُكُمْ عَنْ هَذِهِ الْحُكُومَةِ فَأَبَيْتُمْ عَلَيَّ إِبَاءَ [الْمُخَالِفِينَ‏] الْمُنَابِذِينَ حَتَّى صَرَفْتُ رَأْيِي إِلَى هَوَاكُمْ وَ أَنْتُمْ مَعَاشِرُ أَخِفَّاءُ الْهَامِ‏ سُفَهَاءُ الْأَحْلَامِ‏ وَ لَمْ آتِ لَا أَبَا لَكُمْ بُجْراً وَ لَا أَرَدْتُ لَكُمْ ضُرّاً

And I^-asws had forbidden you about this arbitration, but you refused upon me^-asws, and refusal of the adversaries, the discarders, until I^-asws turned around my^-asws view to your whims, and you are a community of hidden inspirations, foolish dreams. May there be no father for you! I^-asws did not come with trouble for you nor did I^-asws want any harm with you’.[36]

 

37 و من كلام له ع يجري مجرى الخطبة و فيه يذكر فضائله- عليه السلام- قاله بعد وقعة النهروان‏

Sermon 37 – And from a speech of his flowing the flow of the (other) sermons, and in it is mention of his^-asws merits, may the greetings be upon him^-asws. He^‑asws said it after the event of Al-Nahrawan

فَقُمْتُ بِالْأَمْرِ حِينَ فَشِلُوا وَ تَطَلَّعْتُ حِينَ تَقَبَّعُوا وَ نَطَقْتُ‏ حِينَ تَعْتَعُوا وَ مَضَيْتُ بِنُورِ اللَّهِ حِينَ وَقَفُوا وَ كُنْتُ أَخْفَضَهُمْ صَوْتاً وَ أَعْلَاهُمْ فَوْتاً 466 فَطِرْتُ بِعِنَانِهَا وَ اسْتَبْدَدْتُ بِرِهَانِهَا كَالْجَبَلِ لَا تُحَرِّكُهُ الْقَوَاصِفُ وَ لَا تُزِيلُهُ الْعَوَاصِفُ

‘I^-asws stood with the affairs when they failed, and I^-asws rose where they hid themselves, and I^‑asws went with the Noor of Allah^-azwj where they stopped, and I^-asws used to be quietest of them in voices, and loudest of them in marching. I^-asws broke them with their annihilation, and I^-asws manifested their proofs like the mountain. Neither can the storms shake it, nor can any wind move it.

لَمْ يَكُنْ لِأَحَدٍ فِيَّ مَهْمَزٌ وَ لَا لِقَائِلٍ فِيَّ مَغْمَزٌ الذَّلِيلُ عِنْدِي عَزِيزٌ حَتَّى آخُذَ الْحَقَّ لَهُ وَ الْقَوِيُّ عِنْدِي ضَعِيفٌ حَتَّى آخُذَ الْحَقَّ مِنْهُ

There does not happen to be any fault in me^-asws for anyone (to point at), nor anything wrong in me^-asws for a speaker to speak ill of. The humble is strong in my^-asws presence until I^-asws take the right for him, and the strong is weak in my^-asws presence, until I^-asws take the right from him.

رَضِينَا عَنِ اللَّهِ قَضَاءَهُ وَ سَلَّمْنَا لِلَّهِ أَمْرَهُ أَ تَرَانِي أَكْذِبُ عَلَى رَسُولِ اللَّهِ ص وَ اللَّهِ لَأَنَا أَوَّلُ مَنْ صَدَّقَهُ فَلَا أَكُونُ أَوَّلَ مَنْ كَذَبَ عَلَيْهِ

We^-asws are pleased with Allah^-azwj of His^-azwj Judgments, and we^-asws submit to Allah^-azwj of His^‑azwj Commands. Do you see me^-asws lying upon Rasool-Allah^-saww? By Allah^-azwj! I^-asws was the first one to ratify him^-saww, and I^-asws will not be the first one to lie upon him^-saww.

فَنَظَرْتُ فِي أَمْرِي فَإِذَا طَاعَتِي قَدْ سَبَقَتْ بَيْعَتِي وَ إِذَا الْمِيثَاقُ فِي عُنُقِي لِغَيْرِي‏

I^-asws looked into my^-asws affairs, and there, my^-asws obedience has precedence to my^-asws allegiance, and there, the covenant regarding me^-asws is in the necks of others’.[37]

 

38 و من كلام له ع و فيها علة تسمية الشبهة شبهة ثم بيان حال الناس فيها

Sermon 38 – And from a speech of his^-asws, and in it is reason for naming of the ‘doubt’ as doubt, then he^-asws explained the state of the people in it

وَ إِنَّمَا سُمِّيَتِ الشُّبْهَةُ شُبْهَةً لِأَنَّهَا تُشْبِهُ الْحَقَّ فَأَمَّا أَوْلِيَاءُ اللَّهِ فَضِيَاؤُهُمْ فِيهَا الْيَقِينُ وَ دَلِيلُهُمْ سَمْتُ الْهُدَى‏ وَ أَمَّا أَعْدَاءُ اللَّهِ فَدُعَاؤُهُمْ فِيهَا الضَّلَالُ وَ دَلِيلُهُمُ الْعَمَى فَمَا يَنْجُو مِنَ الْمَوْتِ مَنْ خَافَهُ وَ لَا يُعْطَى الْبَقَاءَ مَنْ أَحَبَّهُ‏

And rather, the ‘doubt’ (Al-Shub’ha) is named as doubt because it resembles (Shabeeh) the truth. As for the friends of Allah^-azwj, their illumination during it is the conviction, and their evidence is the path of guidance. And as for enemies of Allah^-azwj. Their calling during it is the straying, and their evidence is the blindness. He will not be saved from the death, the one who fears it, nor will he be given the remaining (living very long), the one who loves it’.[38]

 

 

39 و من خطبة له ع خطبها عند علمه بغزوة النعمان بن بشير صاحب معاوية لعين التمر، و فيها يبدي عذره، و يستنهض الناس لنصرته‏

Sermon 39 – And from a sermon of his^-asws he had addressed it during his^-asws knowing about the raids by Al-Numan Bin Bashir, companion of Muawiya, at Ayn Al-Tamr, and in it he^-asws reveals his^-asws excuse and mobilised the people for help

مُنِيتُ بِمَنْ لَا يُطِيعُ إِذَا أَمَرْتُ‏ وَ لَا يُجِيبُ إِذَا دَعَوْتُ لَا أَبَا لَكُمْ مَا تَنْتَظِرُونَ بِنَصْرِكُمْ رَبَّكُمْ أَ مَا دِينٌ يَجْمَعُكُمْ وَ لَا حَمِيَّةَ تُحْمِشُكُمْ‏

‘I^-asws have got ones who do not obey when I^-asws order, nor do they answer when I^-asws call. May there be no father for you all! What are you waiting for helping your Lord^-azwj? Is there no religion to unite your or any pride to instigate you (against your enemies)?

أَقُومُ فِيكُمْ مُسْتَصْرِخاً وَ أُنَادِيكُمْ مُتَغَوِّثاً فَلَا تَسْمَعُونَ لِي قَوْلًا وَ لَا تُطِيعُونَ لِي أَمْراً حَتَّى [تَكْشِفَ‏] تَكَشَّفَ الْأُمُورُ عَنْ عَوَاقِبِ الْمَسَاءَةِ

I^-asws am standing among you shouting and calling you all for help, but you are neither listening to my^-asws words nor are you being obedient to me^-asws of any matter until the matter uncover from the evil consequences.

فَمَا يُدْرَكُ بِكُمْ ثَارٌ وَ لَا يُبْلَغُ بِكُمْ مَرَامٌ دَعَوْتُكُمْ إِلَى نَصْرِ إِخْوَانِكُمْ فَجَرْجَرْتُمْ‏ جَرْجَرَةَ الْجَمَلِ الْأَسَرِّ وَ تَثَاقَلْتُمْ تَثَاقُلَ النِّضْوِ الْأَدْبَرِ ثُمَّ خَرَجَ إِلَيَّ مِنْكُمْ جُنَيْدٌ مُتَذَائِبٌ ضَعِيفٌ- كَأَنَّما يُساقُونَ إِلَى الْمَوْتِ وَ هُمْ يَنْظُرُونَ‏

Neither can a retaliation be achieved through you, nor can a purpose be reached by you! I^-asws called you to help your brethren, so you came out like the emergence of the grunt of a camel with the sores, and you were as sluggish as the sluggishness of the injured camel. Then there came out from you to me^-asws, a battalion of weak trembling soldiers. It is as if they are being driven to the death and they are looking on [8:6]’.[39]

 

 

40 و من كلام له ع [للخوارج‏] في الخوارج لما سمع قولهم «لا حكم إلا لله»

Sermon 40 – And from a speech of his^-asws (to the Kharijites) among the Kharijites when he^-asws their word (slogan), ‘There is no judgment except for Allah^-azwj’.

قَالَ ع: كَلِمَةُ حَقٍّ يُرَادُ بِهَا بَاطِلٌ نَعَمْ إِنَّهُ لَا حُكْمَ إِلَّا لِلَّهِ وَ لَكِنَّ هَؤُلَاءِ يَقُولُونَ لَا إِمْرَةَ إِلَّا لِلَّهِ وَ إِنَّهُ لَا بُدَّ لِلنَّاسِ مِنْ أَمِيرٍ بَرٍّ أَوْ فَاجِرٍ

He^-asws said: ‘A word of truth intending the falsehood by it. Certainly, there is no judgment except for Allah^-azwj, but they are saying there is no emirate except for Allah^-azwj, and there is no escape for the people from having a commander, righteous or immoral.

يَعْمَلُ فِي إِمْرَتِهِ الْمُؤْمِنُ وَ يَسْتَمْتِعُ فِيهَا الْكَافِرُ وَ يُبَلِّغُ اللَّهُ فِيهَا الْأَجَلَ وَ يُجْمَعُ بِهِ الْفَيْ‏ءُ وَ يُقَاتَلُ بِهِ الْعَدُوُّ وَ تَأْمَنُ بِهِ السُّبُلُ وَ يُؤْخَذُ بِهِ لِلضَّعِيفِ مِنَ الْقَوِيِّ حَتَّى يَسْتَرِيحَ بَرٌّ وَ يُسْتَرَاحَ مِنْ فَاجِرٍ-

The Momin will work in his emirate and the Kafir will be enjoying in it, and Allah^-azwj will Cause the term to reach in it, and the war booty will be collected by him, and the enemy will be fought by him, and the ways will be secured by him, he will seize for the weak from the strong until a righteous will get rest and the immoral is rested from’.

وَ فِي رِوَايَةٍ أُخْرَى أَنَّهُ ع لَمَّا سَمِعَ تَحْكِيمَهُمْ قَالَ حُكْمَ اللَّهِ أَنْتَظِرُ فِيكُمْ وَ قَالَ أَمَّا الْإِمْرَةُ الْبَرَّةُ فَيَعْمَلُ فِيهَا التَّقِيُّ وَ أَمَّا الْإِمْرَةُ الْفَاجِرَةُ فَيَتَمَتَّعُ فِيهَا الشَّقِيُّ إِلَى أَنْ تَنْقَطِعَ مُدَّتُهُ وَ تُدْرِكَهُ مَنِيَّتُهُ‏

And in another report, when he^-asws heard their judgment, he^-asws said: ‘A Judgment of Allah^‑azwj regarding you awaits’. And he^-asws said: ‘As for the command of the righteous, the pious would work in it, and as for the command of the immoral, the wretched would enjoy in it until its term is terminated and its hopes are realised’.[40]

 

 

41 و من خطبة له ع و فيها ينهى عن الغدر و يحذر منه‏

Sermon 41 – And from a sermon of his^-asws, and in it he^-asws forbade from the betrayal and he^-asws cautioned from it

أَيُّهَا النَّاسُ إِنَّ الْوَفَاءَ تَوْأَمُ الصِّدْقِ‏ وَ لَا أَعْلَمُ جُنَّةً أَوْقَى‏ مِنْهُ وَ مَا يَغْدِرُ مَنْ عَلِمَ كَيْفَ الْمَرْجِعُ وَ لَقَدْ أَصْبَحْنَا فِي زَمَانٍ قَدِ اتَّخَذَ أَكْثَرُ أَهْلِهِ الْغَدْرَ كَيْساً وَ نَسَبَهُمْ أَهْلُ الْجَهْلِ فِيهِ إِلَى حُسْنِ الْحِيلَةِ

‘O you people! Loyalty is a twin of sincerity, and I^-asws do not know of any shield more saving than it, nor will he betray, one who know how is the return. We have come to be in such an era, most of its people have taken the treachery as being cleverness, and the people of ignorance have attributed them to ‘a good trick’ during it.

مَا لَهُمْ قَاتَلَهُمُ اللَّهُ قَدْ يَرَى الْحُوَّلُ الْقُلَّبُ‏ وَجْهَ الْحِيلَةِ وَ دُونَهَا مَانِعٌ مِنْ أَمْرِ اللَّهِ وَ نَهْيِهِ فَيَدَعُهَا رَأْيَ عَيْنٍ بَعْدَ الْقُدْرَةِ عَلَيْهَا وَ يَنْتَهِزُ فُرْصَتَهَا مَنْ لَا حَرِيجَةَ لَهُ فِي الدِّينِ‏

What is the matter with them? May Allah^-azwj Fight them! They see the turning of the heart from a perspective of a trick? And besides it, it is a prevented from the Commands of Allah^‑azwj and His^-azwj Prohibitions, so he gives it a glance of an eye after having the ability upon it, and he takes advantage of the opportunity, one there is no piety for him in the religion’.[41]

 

 

42 و من كلام له ع و فيه يحذر من اتباع الهوى و طول الأمل في الدنيا

Sermon 42 – And from a speech of his^-asws, and in it he^-asws has cautioned from following the whims and having long hopes in the world

أَيُّهَا النَّاسُ إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ [اثْنَتَانِ‏] اثْنَانِ اتِّبَاعُ الْهَوَى وَ طُولُ الْأَمَلِ‏ فَأَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ‏فَيُنْسِي الْآخِرَةَ

O you people! The scariest of what I^-asws am fearing upon you all are two (things) – following the whims and having long hopes. As for following the whims, it blocks from the truth, and as for having long hopes, it makes one forget the Hereafter.

أَلَا وَ إِنَّ الدُّنْيَا قَدْ وَلَّتْ حَذَّاءَ فَلَمْ يَبْقَ مِنْهَا إِلَّا صُبَابَةٌ كَصُبَابَةِ الْإِنَاءِ اصْطَبَّهَا صَابُّهَا أَلَا وَ إِنَّ الْآخِرَةَ قَدْ أَقْبَلَتْ وَ لِكُلٍّ مِنْهُمَا بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا فَإِنَّ كُلَّ وَلَدٍ سَيُلْحَقُ [بِأُمِّهِ‏] بِأَبِيهِ يَوْمَ الْقِيَامَةِ وَ إِنَّ الْيَوْمَ عَمَلٌ وَ لَا حِسَابَ وَ غَداً حِسَابٌ وَ لَا عَمَلَ‏

Indeed, and the world is turning around (going away) quickly so there does not remain from it except remnants like the remnants of a vessel after having been emptied by emptying. Indeed, and the Hereafter is coming forwards, and for each of these there are sons. So be from sons of the Hereafter, and do not be from sons of the world, and every child will be joined with his (mother) father on the Day of Qiyamah, and today is the working and there is no reckoning, and tomorrow is Reckoning and there is no working’.[42]

 

 

43 و من كلام له ع و قد أشار عليه أصحابه بالاستعداد لحرب أهل الشام بعد إرساله جرير بن عبد الله البجلي إلى معاوية و لم ينزل معاوية على بيعته‏

Sermon 43 – And from a speech of his^-asws, and his^-asws companions had indicated to him^-asws with that preparation for the war after his^-asws sending Jareer Bin Abdullah to Muawiya, and he could not bring down Muawiya upon pledging allegiance to him^-asws

إِنَّ اسْتِعْدَادِي لِحَرْبِ أَهْلِ الشَّامِ وَ جَرِيرٌ عِنْدَهُمْ إِغْلَاقٌ لِلشَّامِ وَ صَرْفٌ لِأَهْلِهِ عَنْ خَيْرٍ إِنْ أَرَادُوهُ وَ لَكِنْ قَدْ وَقَّتُّ لِجَرِيرٍ وَقْتاً لَا يُقِيمُ بَعْدَهُ إِلَّا مَخْدُوعاً أَوْ عَاصِياً

‘My^-asws preparation for battling the people of Syria while Jareer is with them would close the door to Syria and its people from goodness, if they intend it, but there is a timing for Jareer, a (known) time, he will not be staying after it except as deceived or disobedient.

وَ الرَّأْيُ عِنْدِي مَعَ الْأَنَاةِ فَأَرْوِدُوا وَ لَا أَكْرَهُ لَكُمُ الْإِعْدَادَ وَ لَقَدْ ضَرَبْتُ أَنْفَ هَذَا الْأَمْرِ وَ عَيْنَهُ‏ وَ قَلَّبْتُ ظَهْرَهُ وَ بَطْنَهُ فَلَمْ أَرَ لِي فِيهِ إِلَّا الْقِتَالَ أَوِ الْكُفْرَ بِمَا جَاءَ [بِهِ‏] مُحَمَّدٌ ص

And the view in my^-asws presence is to be with the forbearance, therefore return and I^-asws did not dislike the preparation for you for warring the people of Syria, and I^-asws have struck the nose of this matter, and its eyes, and overturned its back, and its belly (looked at it from all sides), and I^-asws did not see for me^-asws (any option) except the fighting, or the Kufr with what has been Revealed unto Muhammad^-saww.

إِنَّهُ قَدْ كَانَ عَلَى الْأُمَّةِ وَالٍ أَحْدَثَ أَحْدَاثاً وَ أَوْجَدَ النَّاسَ مَقَالًا فَقَالُوا ثُمَّ نَقَمُوا فَغَيَّرُوا

Surely, there has been a ruler upon the community who innovated innovations, and the people found (reason to) talk, so they spoke, then they avenged and changed’.[43]

 

44 و من كلام له ع لما هرب مصقلة بن هبيرة الشيباني إلى معاوية، و كان قد ابتاع سبي بني ناجية من عامل أمير المؤمنين عليه السلام و أعتقهم، فلما طالبه بالمال خاس به‏ و هرب إلى الشام‏

Sermon 44 – And from a speech of his^-asws (Imam Ali^-asws) when Masqalah Bin Hubeyra Al-Shaybani fled to Muawiya – and he had sold some captives from the clan of Najiya while being an office bearer of Amir Al-Momineen^-asws and freed them (those captives). When he^-asws sought him for the money, he was afraid of him^-asws and fled to Syria

قَبَّحَ اللَّهُ‏ مَصْقَلَةَ فَعَلَ فِعْلَ السَّادَةِ وَ فَرَّ فِرَارَ الْعَبِيدِ فَمَا أَنْطَقَ مَادِحَهُ حَتَّى أَسْكَتَهُ وَ لَا صَدَّقَ وَاصِفَهُ حَتَّى بَكَّتَهُ‏ وَ لَوْ أَقَامَ لَأَخَذْنَا مَيْسُورَهُ‏ وَ انْتَظَرْنَا بِمَالِهِ وُفُورَهُ‏

(Imam Ali^-asws said) ‘May Allah^-azwj Uglify Masqalah. He did a deed of the chief and fled the fleeing of the slave. So, no admirer would speak until he silenced himself, nor his description could be ratified until he was muted, and had he stayed, we would have taken little (money) and would have waited (for the rest) until his wealth was plenty’.[44]

 

 

45 و من خطبة له ع و هو بعض خطبة طويلة خطبها يوم الفطر و فيها يحمد الله و يذم الدنيا

Sermon 45 – And from a sermon of his^-asws, and it is part of a lengthy sermon of his^-asws he^-asws had addressed it on the day of (Eid) Al-Fitr, and in it he^-asws praised Allah^-azwj and condemned the world

 

حمد الله‏

Praise of Allah^-azwj

الْحَمْدُ لِلَّهِ غَيْرَ مَقْنُوطٍ مِنْ رَحْمَتِهِ وَ لَا مَخْلُوٍّ مِنْ نِعْمَتِهِ وَ لَا مَأْيُوسٍ مِنْ مَغْفِرَتِهِ وَ لَا مُسْتَنْكَفٍ‏ عَنْ عِبَادَتِهِ الَّذِي لَا تَبْرَحُ مِنْهُ رَحْمَةٌ وَ لَا تُفْقَدُ لَهُ نِعْمَةٌ

‘The Praise is for Allah^-azwj there is no despair from His^-azwj Mercy, nor is there any deprivation from His^-azwj Favours, nor is there any despair from His^-azwj Forgiveness, nor any disapproval from worshipping Him^-azwj which there is neither any termination of Mercy from Him^-azwj nor any missing out from a Favour of His^-azwj.

 

ذم الدنيا

Condemnation of the world

وَ الدُّنْيَا دَارٌ مُنِيَ‏ لَهَا الْفَنَاءُ وَ لِأَهْلِهَا مِنْهَا الْجَلَاءُ وَ هِيَ حُلْوَةٌ [خَضِرَةٌ] خَضْرَاءُ وَ قَدْ عَجِلَتْ لِلطَّالِبِ وَ الْتَبَسَتْ‏ بِقَلْبِ النَّاظِرِ فَارْتَحِلُوا مِنْهَا بِأَحْسَنِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ وَ لَا تَسْأَلُوا فِيهَا فَوْقَ الْكَفَافِ‏ وَ لَا تَطْلُبُوا مِنْهَا أَكْثَرَ مِنَ الْبَلَاغِ‏

The world is a house of death having annihilation for it and there is departure for its people, and it is sweet, green. It hastens towards the seeker and attaches with the heart of the beholder. Depart from it with as excellent of whatever of the provision is in your presence and do not ask in it above the sufficient and do not seek from it any more than the subsistence’.[45]

 

46 و من كلام له ع عند عزمه على المسير إلى الشام و هو دعاء دعا به ربه عند وضع رجله في الركاب‏

Sermon 46 – And from a speech of his^-asws during his^-asws determining upon the journey to Syria, and it is a supplication he^-asws had supplicated with at the placing of his^-asws legs in the stirrups

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَ كَآبَةِ الْمُنْقَلَبِ‏ وَ سُوءِ الْمَنْظَرِ فِي الْأَهْلِ وَ الْمَالِ

‘O Allah^-azwj! I^-asws seek Refuge with You^-azwj from the hardships of the journey, and the gloom of the overturning, and the evil scenery regarding the souls and the families and the wealth.

وَ الْوَلَدِ اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَ أَنْتَ الْخَلِيفَةُ فِي الْأَهْلِ وَ لَا يَجْمَعُهُمَا غَيْرُكَ لِأَنَّ الْمُسْتَخْلَفَ لَا يَكُونُ مُسْتَصْحَباً وَ الْمُسْتَصْحَبُ لَا يَكُونُ مُسْتَخْلَفاً

O Allah^-azwj! You^-azwj are the Companion in the journey and You^-azwj are the replacement (protection) regarding the family, and none can gather them apart from You^-azwj because the one left behind cannot be the companion, and the companion cannot be the one left behind’.[46]

[قال السيد الشريف رضي الله عنه و ابتداء هذا الكلام مروي عن رسول الله ص و قد قفاه أمير المؤمنين ع بأبلغ كلام و تممه بأحسن تمام‏]

The Seyyid Al-Shareef (compiler), may Allah^-azwj be Pleased with him, said, ‘And the beginning of this speech is reported as being from Rasool-Allah^-saww, and Amir Al-Momineen^-asws has followed it through with the most eloquent of speeches and completed it with the most excellent of completions’.

 

47 و من كلام له ع في ذكر الكوفة

Sermon 47 – And from a speech of his^-asws regarding mention of Al-Kufa

كَأَنِّي بِكِ يَا كُوفَةُ تُمَدِّينَ مَدَّ الْأَدِيمِ‏ الْعُكَاظِيِ‏ تُعْرَكِينَ بِالنَّوَازِلِ‏ وَ تُرْكَبِينَ بِالزَّلَازِلِ وَ إِنِّي لَأَعْلَمُ أَنَّهُ مَا أَرَادَ بِكِ جَبَّارٌ سُوءاً إِلَّا ابْتَلَاهُ اللَّهُ بِشَاغِلٍ [أَوْ] وَ رَمَاهُ بِقَاتِلٍ‏

‘It is as if I^-asws am with you O Kufa! You are being stretched like the leather of Al-Ukazi (market). You are being scraped with the calamities and are afflicted with the troubles, and I^‑asws know that no tyrant would intend you with evil except Allah^-azwj would involve him with the pre-occupations and shoot at him with a killer’.[47]

 

 

48 و من خطبة له ع عند المسير إلى الشام قيل إنه خطب بها و هو بالنخيلة خارجا من الكوفة إلى صفين‏

Sermon 48 – And from a sermon of his^-asws during the journey to Syria. It is said he^-asws had addressed with it while he was at Al-Nakheela outside from Al-Kufa, to Siffeen

الْحَمْدُ لِلَّهِ كُلَّمَا وَقَبَ‏ لَيْلٌ وَ غَسَقَ‏ وَ الْحَمْدُ لِلَّهِ كُلَّمَا لَاحَ نَجْمٌ وَ خَفَقَ‏ وَ الْحَمْدُ لِلَّهِ غَيْرَ مَفْقُودِ الْإِنْعَامِ وَ لَا مُكَافَإِ الْإِفْضَالِ

‘The Praise is for Allah^-azwj every time it is night and dusk, and the Praise is for Allah^-azwj every time a star twinkles and pulsates, and the Praise is for Allah^-azwj Whose Bounties never deplete nor would the Grace be sufficed (repaid).

أَمَّا بَعْدُ فَقَدْ بَعَثْتُ مُقَدِّمَتِي‏ وَ أَمَرْتُهُمْ بِلُزُومِ هَذَا الْمِلْطَاطِ حَتَّى يَأْتِيَهُمْ أَمْرِي وَ قَدْ رَأَيْتُ أَنْ أَقْطَعَ هَذِهِ النُّطْفَةَ إِلَى شِرْذِمَةٍ مِنْكُمْ مُوَطِّنِينَ أَكْنَافَ‏ دِجْلَةَ فَأُنْهِضَهُمْ مَعَكُمْ إِلَى عَدُوِّكُمْ وَ أَجْعَلَهُمْ مِنْ أَمْدَادِ الْقُوَّةِ لَكُمْ‏

As for after, I^-asws have sent my frontmen and instructed them to stay at this valley until my^‑asws instructions come to them, and I^-asws have viewed that I^-asws should cut across the river to Shirzamah to the banks of Dajlah (river Tigris) and get them up to go with you all to your enemies and make them to me from the helping strength for you all’.[48]

قال السيد الشريف أقول يعني ع بالملطاط هاهنا السمت الذي أمرهم بلزومه و هو شاطئ الفرات و يقال ذلك أيضا لشاطئ البحر و أصله ما استوى من الأرض و يعني بالنطفة ماء الفرات و هو من غريب العبارات و عجيبها

The Seyyid Al-Shareef (compiler) said, ‘I am saying, he^-asws meant with ‘Al-Multat’ over here is the direction which he^-asws had ordered them with adhering with it, and it is the banks of Euphrates, and that can be said also for the coast of the sea, and it’s original is what is even from the land, and he^-asws meant with ‘Al-Natfah’ as being water of the Euphrates, and it is from the strange expression and wondrous’.

 

 

49 و من كلام له ع و فيه جملة من صفات الربوبية و العلم الإلهي‏

Sermon 49 – And from a speech of his^-asws, and in it is a summary of the attributes of the Lordship and the Divine knowledge

الْحَمْدُ لِلَّهِ الَّذِي بَطَنَ‏ خَفِيَّاتِ الْأَمُوُرِ وَ دَلَّتْ عَلَيْهِ أَعْلَامُ‏ الظُّهُورِ وَ امْتَنَعَ عَلَى عَيْنِ الْبَصِيرِ فَلَا عَيْنُ مَنْ لَمْ يَرَهُ تُنْكِرُهُ وَ لَا قَلْبُ مَنْ أَثْبَتَهُ يُبْصِرُهُ سَبَقَ فِي الْعُلُوِّ فَلَا شَيْ‏ءَ أَعْلَى مِنْهُ وَ قَرُبَ فِي‏ الدُّنُوِّ فَلَا شَيْ‏ءَ أَقْرَبُ مِنْهُ

‘The Praise is for Allah^-azwj Who hid matters, and (Let) the apparent signs point to Him^-azwj, and He^-azwj refrained from the eye of the insightful, so there is no eye which does not see Him^-azwj can deny Him^-azwj, nor a heart from affirming His^-azwj insight. He^-azwj preceded in the loftiness so there is nothing higher than Him^-azwj and is near in the nearness so there is nothing nearer than Him^-azwj.

فَلَا اسْتِعْلَاؤُهُ بَاعَدَهُ عَنْ شَيْ‏ءٍ مِنْ خَلْقِهِ وَ لَا قُرْبُهُ سَاوَاهُمْ فِي الْمَكَانِ بِهِ لَمْ يُطْلِعِ الْعُقُولَ عَلَى تَحْدِيدِ صِفَتِهِ وَ لَمْ يَحْجُبْهَا عَنْ وَاجِبِ مَعْرِفَتِهِ

So, there is nothing from His^-azwj creation higher than Him^-azwj due to His^-azwj remoteness, nor does His^-azwj nearness equate them to Him^-azwj in the place. The intellects are not notified upon the limitations of His^-azwj descriptions, and He^-azwj did not veil these from the Obligation of recognising Him^-azwj.

فَهُوَ الَّذِي تَشْهَدُ لَهُ أَعْلَامُ الْوُجُودِ عَلَى إِقْرَارِ قَلْبِ ذِي الْجُحُودِ تَعَالَى اللَّهُ عَمَّا يَقُولُهُ الْمُشَبِّهُونَ بِهِ وَ الْجَاحِدُونَ لَهُ عُلُوّاً كَبِيراً

Thus, He^-azwj is the One^-azwj to Whom testify the signs of the existence upon acknowledge by a heart with the rejection. Allah^-azwj is Exalted from those who resemble (to proof or reject) and the rejecters are speaking with, Loftier, Greater’.[49]

 

50 و من كلام له ع و فيه بيان لما يخرب العالم به من الفتن و بيان هذه الفتن‏

Sermon 50 – And from a speech of his^-asws, and in it is explanation of what the scholar can be ruined with from the Fitna, and explanation of this Fitna

إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ وَ أَحْكَامٌ تُبْتَدَعُ يُخَالَفُ فِيهَا كِتَابُ اللَّهِ وَ يَتَوَلَّى عَلَيْهَا رِجَالٌ رِجَالًا عَلَى غَيْرِ دِينِ اللَّهِ

‘But rather the Fitna (strife) begins when the desires are followed, and the Ordinances are innovated, wherein the Book of Allah^-azwj is opposed, and the men govern the men over it upon changing the Religion of Allah^-azwj.

فَلَوْ أَنَّ الْبَاطِلَ خَلَصَ مِنْ مِزَاجِ الْحَقِّ لَمْ يَخْفَ عَلَى الْمُرْتَادِينَ‏ وَ لَوْ أَنَّ الْحَقَّ خَلَصَ مِنْ لَبْسِ الْبَاطِلِ انْقَطَعَتْ عَنْهُ أَلْسُنُ الْمُعَانِدِينَ وَ لَكِنْ يُؤْخَذُ مِنْ هَذَا ضِغْثٌ‏ وَ مِنْ هَذَا ضِغْثٌ فَيُمْزَجَانِ فَهُنَالِكَ يَسْتَوْلِي الشَّيْطَانُ عَلَى أَوْلِيَائِهِ وَ يَنْجُو الَّذِينَ سَبَقَتْ لَهُمْ‏ مِنَ اللَّهِ‏ الْحُسْنى‏

If the falsehood was pure from being mixed with the Truth, there would have been no fear upon the seekers of the realities; and if the Truth had been pure from being clad in the falsehood, the tongues of the obstinate ones would have been cut off from it. But a handful is grabbed from this, and a handful from this, and these are mixed up. Thus, over here, the Satan^-la overcomes upon his^-la friends, and (only) those get saved, for whom the goodly end has preceded from Allah^-azwj’.[50]

 

51 و من خطبة له ع لما غلب أصحاب معاوية أصحابه ع على شريعة الفرات بصفين و منعوهم الماء

Sermon 51 – And from a sermon of his^-asws when companions of Muawiya had overcome his^-asws companions at the banks of the Euphrates at Siffeen and prevented them the water

قَدِ اسْتَطْعَمُوكُمُ الْقِتَالَ‏ فَأَقِرُّوا عَلَى مَذَلَّةٍ وَ تَأْخِيرِ مَحَلَّةٍ أَوْ رَوُّوا السُّيُوفَ مِنَ الدِّمَاءِ تَرْوَوْا مِنَ الْمَاءِ فَالْمَوْتُ فِي حَيَاتِكُمْ مَقْهُورِينَ‏ وَ الْحَيَاةُ فِي مَوْتِكُمْ قَاهِرِينَ

‘They are seeking the battle from you, therefore either accept the humiliation and delay the opportunity, or saturate the swords from the blood, to be saturated from the water. The death is being subjugated during your lives while the life is in your deaths while subduing.

أَلَا وَ إِنَّ مُعَاوِيَةَ قَادَ لُمَةً مِنَ الْغُوَاةِ وَ عَمَّسَ‏ عَلَيْهِمُ الْخَبَرَ حَتَّى جَعَلُوا نُحُورَهُمْ أَغْرَاضَ‏ الْمَنِيَّةِ

Indeed, and Muawiya is leading a small band of insurgents and has obscured the news upon them to the extent that they are making their throats the targets for death’.[51]

 

52 و من خطبة له ع و هي في التزهيد في الدنيا و ثواب الله للزاهد و نعم الله على الخالق‏

Sermon 52 – And from a sermon of his^-asws, and it is regarding asceticism in the word and Rewards of Allah^-azwj for the ascetic, and Favours of Allah^-azwj upon the creatures

 

التزهيد في الدنيا

The asceticism in the world

أَلَا وَ إِنَّ الدُّنْيَا قَدْ تَصَرَّمَتْ وَ آذَنَتْ بِانْقِضَاءٍ وَ تَنَكَّرَ مَعْرُوفُهَا وَ أَدْبَرَتْ حَذَّاءَ فَهِيَ تَحْفِزُ بِالْفَنَاءِ سُكَّانَهَا وَ تَحْدُو بِالْمَوْتِ جِيرَانَهَا وَ قَدْ أَمَرَّ فِيهَا مَا كَانَ حُلْواً وَ كَدِرَ مِنْهَا مَا كَانَ صَفْواً فَلَمْ يَبْقَ مِنْهَا إِلَّا سَمَلَةٌ كَسَمَلَةِ الْإِدَاوَةِ أَوْ جُرْعَةٌ كَجُرْعَةِ الْمَقْلَةِ لَوْ تَمَزَّزَهَا الصَّدْيَانُ‏ لَمْ يَنْقَعْ‏

Indeed, and surely the world is folding up and has proclaimed the termination, and it’s acts of kindness are being denied, and it is turning back speedily. It is driving its dwellers to the annihilation and guiding its neighbours to the death, and it has become bitter in it what used to be sweet, and it has been polluted what used to be clean. So there does not remain from it except a remnant like a residue in a pitcher or a gulp like a gulp of a mouthful. If the thirsty one were to partake it, it will not quench his thirst.

فَأَزْمِعُوا عِبَادَ اللَّهِ الرَّحِيلَ عَنْ هَذِهِ الدَّارِ الْمَقْدُورِ عَلَى أَهْلِهَا الزَّوَالُ وَ لَا يَغْلِبَنَّكُمْ فِيهَا الْأَمَلُ وَ لَا يَطُولَنَّ عَلَيْكُمْ فِيهَا الْأَمَدُ

Therefore prepare, (O) servants of Allah^-azwj, for the departure from this house! The decline has been pre-determined upon its inhabitants, and do not let yourselves be overwhelmed in it by the long hopes, nor consider the period of stay in it as being long.

 

ثواب الزهاد

Rewards of the asceticism

فَوَاللَّهِ لَوْ حَنَنْتُمْ حَنِينَ الْوُلَّهِ الْعِجَالِ‏ وَ دَعَوْتُمْ بِهَدِيلِ الْحَمَامِ‏ وَ جَأَرْتُمْ جُؤَارَ مُتَبَتِّلِي‏ الرُّهْبَانِ وَ خَرَجْتُمْ إِلَى اللَّهِ مِنَ الْأَمْوَالِ وَ الْأَوْلَادِ الْتِمَاسَ الْقُرْبَةِ إِلَيْهِ فِي ارْتِفَاعِ دَرَجَةٍ عِنْدَهُ أَوْ غُفْرَانِ‏ سَيِّئَةٍ أَحْصَتْهَا كُتُبُهُ وَ حَفِظَتْهَا رُسُلُهُ لَكَانَ قَلِيلًا فِيمَا أَرْجُو لَكُمْ مِنْ ثَوَابِهِ وَ أَخَافُ عَلَيْكُمْ مِنْ عِقَابِهِ‏

By Allah^-azwj! Even if you were to cry like the camel having lost its young one, and were to coo the cooing of the pigeons, and clamour like the afflicted Monks, and were to extract to Allah^-azwj, from the wealth and the children seeking the nearness to Him^-azwj regarding the lofty ranks in His^-azwj Presence, or Forgiveness of evil deeds His^-azwj registers have enumerated and His^-azwj messengers have recorded, it would still be little to what I^-asws am hoping for you all of His^-azwj Rewards, and I^-asws am fearing upon you of His^-azwj Punishment.

 

نعم الله‏

Bounties of Allah^-azwj

وَ [بِاللَّهِ‏] تَاللَّهِ لَوِ انْمَاثَتْ قُلُوبُكُمُ انْمِيَاثاً وَ سَالَتْ عُيُونُكُمْ مِنْ رَغْبَةٍ إِلَيْهِ أَوْ رَهْبَةٍ مِنْهُ دَماً ثُمَّ عُمِّرْتُمْ فِي الدُّنْيَا مَا الدُّنْيَا بَاقِيَةٌ مَا جَزَتْ أَعْمَالُكُمْ عَنْكُمْ وَ لَوْ لَمْ تُبْقُوا شَيْئاً مِنْ جُهْدِكُمْ أَنْعُمَهُ عَلَيْكُمُ الْعِظَامَ وَ هُدَاهُ إِيَّاكُمْ لِلْإِيمَانِ‏

And even if your hearts were too melts with a melting, and your eyes flow blood in desire to Him^-azwj or fear from Him^-azwj, then you were to live in the world for as long as the world remains, your deeds will not fulfil on your behalf, and even if there does not remain anything from your efforts, for His^-azwj mighty Favours upon you and His^-azwj having Guided you to the Eman’.[52]

 

53 و من خطبة له ع في ذكرى يوم النحر و صفة الأضحية

Sermon 53 – And from a sermon of his^-asws in mentioning the day of the sacrifice (Eid Al-Azha) and the description of the sacrificial animal

وَ مِنْ تَمَامِ الْأُضْحِيَّةِ اسْتِشْرَافُ أُذُنِهَا وَ سَلَامَةُ عَيْنِهَا فَإِذَا سَلِمَتِ الْأُذُنُ وَ الْعَيْنُ سَلِمَتِ الْأُضْحِيَّةُ وَ تَمَّتْ وَ لَوْ كَانَتْ عَضْبَاءَ الْقَرْنِ‏ تَجُرُّ رِجْلَهَا إِلَى الْمَنْسَكِ‏

‘And from completeness of the sacrificial animal is the erectness of its ears, and soundness of its eyes. When the ears and the eyes are sound, the sacrificial animal is sound and complete, even if its horn were to be broken or it were to drag its legs to the ritual sacrifice’.[53]

 

54 و من خطبة له ع و فيها يصف أصحابه بصفين حين طال منعهم له من قتال أهل الشام‏

Sermon 54 – And from a sermon of his^-asws, and in it is description of his^-asws companions at Siffeen when their refusal to him^-asws was prolonged, of battling the people of Syria

فَتَدَاكُّوا عَلَيَّ تَدَاكَّ الْإِبِلِ الْهِيمِ‏ يَوْمَ وِرْدِهَا وَ قَدْ أَرْسَلَهَا رَاعِيهَا وَ خُلِعَتْ مَثَانِيهَا حَتَّى ظَنَنْتُ أَنَّهُمْ قَاتِلِيَّ أَوْ بَعْضُهُمْ قَاتِلُ بَعْضٍ لَدَيَّ

‘So, they thronged upon me^-asws thronging of the thirsty camels returning which its shepherd had sent after their legs had been freed, to the extent that I thought they would kill me^-asws, or some of them would kill the others in front of me^-asws.

وَ قَدْ قَلَّبْتُ هَذَا الْأَمْرَ بَطْنَهُ وَ ظَهْرَهُ حَتَّى مَنَعَنِي النَّوْمَ فَمَا وَجَدْتُنِي يَسَعُنِي إِلَّا قِتَالُهُمْ أَوِ الْجُحُودُ بِمَا جَاءَ بِهِ مُحَمَّدٌ ص فَكَانَتْ مُعَالَجَةُ الْقِتَالِ أَهْوَنَ عَلَيَّ مِنْ مُعَالَجَةِ الْعِقَابِ وَ مَوْتَاتُ الدُّنْيَا أَهْوَنَ عَلَيَّ مِنْ مَوْتَاتِ الْآخِرَةِ

And I^-asws had turned this matter, its belly, and its back (looked at all options) until the sleep prevented me^-asws, but I^-asws could not find any leeway for me^-asws except either fighting them or the rejection with whatever Muhammad^-saww had come with. Thus, the immediate fighting was easier upon me^-asws than the future punishment, and the difficulties of the world are easier upon me^-asws than difficulties of the Hereafter’.[54]

 

55 و من كلام له ع و قد استبطأ أصحابه إذنه لهم في القتال بصفين‏

Sermon 55 – And from a speech of his^-asws, and his^-asws permission his^-asws companions had been delayed to them in battling at Siffeen

 

أَمَّا قَوْلُكُمْ أَ كُلَّ ذَلِكَ كَرَاهِيَةَ الْمَوْتِ فَوَاللَّهِ مَا أُبَالِي دَخَلْتُ إِلَى الْمَوْتِ أَوْ خَرَجَ الْمَوْتُ إِلَيَّ

‘As for your words, ‘All that is (his^-asws) dislike of the death’, by Allah^-azwj, I^-asws do not care whether I^-asws enter to the death, or the death comes out to me^-asws.

وَ أَمَّا قَوْلُكُمْ شَكّاً فِي أَهْلِ الشَّامِ فَوَاللَّهِ مَا دَفَعْتُ الْحَرْبَ يَوْماً إِلَّا وَ أَنَا أَطْمَعُ أَنْ تَلْحَقَ بِي طَائِفَةٌ فَتَهْتَدِيَ بِي وَ تَعْشُوَ إِلَى ضَوْئِي وَ ذَلِكَ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْتُلَهَا عَلَى ضَلَالِهَا وَ إِنْ كَانَتْ تَبُوءُ بِآثَامِهَا

And as for your words, ‘He^-asws is doubt regarding the people of Syria’, by Allah^-azwj, I^-asws did not push back the war even for a day except and I^-asws was eager that a group might join up with me^-asws, and they would live in my^-asws illumination, and that is more beloved to me^-asws than my^-asws killing them upon their straying, and even though they are grooming their own sins’.[55]

 

56 و من كلام له ع يصف أصحاب رسول الله و ذلك يوم صفين حين أمر الناس بالصلح‏

Sermon 56 – And from a speech of his-asws describing companions of Rasool-Allah-azwj, and that was during the day of Siffeen when he-asws ordered the people with the reconciliation

وَ لَقَدْ كُنَّا مَعَ رَسُولِ اللَّهِ ص نَقْتُلُ آبَاءَنَا وَ أَبْنَاءَنَا وَ إِخْوَانَنَا وَ أَعْمَامَنَا مَا يَزِيدُنَا ذَلِكَ إِلَّا إِيمَاناً وَ تَسْلِيماً وَ مُضِيّاً عَلَى‏ اللَّقَمِ‏ وَ صَبْراً عَلَى مَضَضِ الْأَلَمِ‏ 556 وَ جِدّاً فِي جِهَادِ الْعَدُوِّ

‘We were with Rasool-Allah^-azwj. Our father, and our sons, and our brothers, and our uncles were killed, that did not increase us except in Eman and submission, and we continued upon the path and were patient upon the past pains and strived in fighting the enemies.

وَ لَقَدْ كَانَ الرَّجُلُ مِنَّا وَ الْآخَرُ مِنْ عَدُوِّنَا يَتَصَاوَلَانِ تَصَاوُلَ الْفَحْلَيْنِ يَتَخَالَسَانِ أَنْفُسَهُمَا أَيُّهُمَا يَسْقِي صَاحِبَهُ كَأْسَ الْمَنُونِ فَمَرَّةً لَنَا مِنْ عَدُوِّنَا وَ مَرَّةً لِعَدُوِّنَا مِنَّا

And it used to be so that the man from us and another from our enemies would compete with each other like the two competing horses, being sincere to themselves which of the two would make his counterpart drink the cup of death. Sometimes it was for us from our enemies, and at times it was for our enemies from us.

فَلَمَّا رَأَى اللَّهُ صِدْقَنَا أَنْزَلَ بِعَدُوِّنَا الْكَبْتَ وَ أَنْزَلَ عَلَيْنَا النَّصْرَ حَتَّى اسْتَقَرَّ الْإِسْلَامُ مُلْقِياً جِرَانَهُ وَ مُتَبَوِّأً أَوْطَانَهُ وَ لَعَمْرِي لَوْ كُنَّا نَأْتِي مَا أَتَيْتُمْ مَا قَامَ لِلدِّينِ عَمُودٌ وَ لَا اخْضَرَّ لِلْإِيمَانِ عُودٌ وَ ايْمُ اللَّهِ لَتَحْتَلِبُنَّهَا دَماً وَ لَتُتْبِعُنَّهَا نَدَماً.

When Allah^-azwj saw our sincerity, He^-azwj Sent down the suppression with our enemies and Sent down the Help upon us until Al-Islam was settled, its neighbourhoods laying down, and its homelands resting in its place. By my^-asws life! If we had come up with what you have come up with, the pillars would not have been established for the religion, nor would the tree of Eman have sprouted green, and I^-asws swear by Allah^-azwj You will be milking blood, and it would be followed by regret’.[56]

57 و من كلام له ع في صفة رجل مذموم ثم في فضله هو ع‏

Sermon 57 – And from a speech of his^-asws in describing a condemnable man, then regarding his^-asws merits

أَمَّا إِنَّهُ سَيَظْهَرُ 562 عَلَيْكُمْ بَعْدِي رَجُلٌ رَحْبُ الْبُلْعُومِ‏ 563 مُنْدَحِقُ الْبَطْنِ‏ 564 يَأْكُلُ مَا يَجِدُ وَ يَطْلُبُ مَا لَا يَجِدُ فَاقْتُلُوهُ وَ لَنْ تَقْتُلُوهُ أَلَا وَ إِنَّهُ سَيَأْمُرُكُمْ بِسَبِّي وَ الْبَرَاءَةِ مِنِّي فَأَمَّا السَّبُّ فَسُبُّونِي فَإِنَّهُ لِي زَكَاةٌ وَ لَكُمْ نَجَاةٌ وَ أَمَّا الْبَرَاءَةُ فَلَا تَتَبَرَّءُوا مِنِّي فَإِنِّي وُلِدْتُ عَلَى الْفِطْرَةِ وَ سَبَقْتُ إِلَى الْإِيمَانِ وَ الْهِجْرَةِ

‘After me^-asws, there will prevail upon you a man of broad mouth and large belly, devouring whatever he can find and seeking what he cannot find. So, kill him, but you will never kill him. Indeed! And he will be ordering you with reviling me^-asws and the disavowing from me^-asws. As for the reviling, so revile me^-asws, for it would be a purification for me^-asws and a salvation for you (from him), and as for the disavowing, so do not disavow from me^-asws, and for I^-asws have been born upon the nature and have preceded to the Eman and the Emigration’.[57]

58 و من كلام له ع كلم به الخوارج حين اعتزلوا الحكومة و تنادوا أن لا حكم إلا لله‏

Sermon 58 – And from a speech of his^-asws speaking to the Kharijites with it when they had isolated the government and they called out, ‘There is no judgment except for Allah^-azwj’

أَصَابَكُمْ حَاصِبٌ‏ وَ لَا بَقِيَ مِنْكُمْ [آبِرٌ] آثِرٌ أَ بَعْدَ إِيمَانِي بِاللَّهِ‏ وَ جِهَادِي مَعَ رَسُولِ اللَّهِ ص أَشْهَدُ عَلَى نَفْسِي بِالْكُفْرِ لَ قَدْ ضَلَلْتُ إِذاً وَ ما أَنَا مِنَ الْمُهْتَدِينَ

‘Storms may afflict you and there will not remain any crosser from you. Is it after by Eman with Allah^-azwj and my^-asws Jihad alongside Rasool-Allah^-azwj that I^-asws should be testifying upon myself^-asws with the Kufr? You have strayed, (if I do so) then I would not be from the rightly Guided ones [6:56].

‏ فَأُوبُوا شَرَّ مَآبٍ‏ وَ ارْجِعُوا عَلَى أَثَرِ الْأَعْقَابِ‏ أَمَا إِنَّكُمْ سَتَلْقَوْنَ بَعْدِي ذُلًّا شَامِلًا وَ سَيْفاً قَاطِعاً وَ أَثَرَةً يَتَّخِذُهَا الظَّالِمُونَ فِيكُمْ سُنَّةً

So, return to your evil abode and return to the tracks of your heels. But you will be facing after me^-asws, inclusive disgrace, and cutting sword, and traces the oppressors would be taking regarding you all as a norm’.[58]

59 و قال ع لما عزم على حرب الخوارج و قيل له إن القوم عبروا جسر النهروان‏

Sermon 59 – And he^-asws said when he^-asws had determined upon battling the Kharijites, and it was said to him, ‘The people (Kharijites) have crossed the bridge of Al-Nahrawan

مَصَارِعُهُمْ دُونَ النُّطْفَةِ وَ اللَّهِ لَا يُفْلِتُ مِنْهُمْ عَشَرَةٌ وَ لَا يَهْلِكُ مِنْكُمْ عَشَرَةٌ

‘Their killing places would be down river. By Allah^-azwj! Not even ten of them will escape nor will ten of you die’.[59]

[قال الشريف يعني بالنطفة ماء النهر و هي أفصح كناية عن الماء و إن كان كثيرا جما و قد أشرنا إلى ذلك فيما تقدم عند مضي ما أشبهه‏]

Al-Shareef (compiler) said, ‘He^-asws meat by ‘Al-Natfa’, water of the river, and it is the most eloquent metaphor about the water and even if it were to be a lot, and we have indicated that in what has already preceded (sermon 48) what resembles it’.

60 و قال ع لما قتل الخوارج فقيل له يا أمير المؤمنين هلك القوم بأجمعهم‏

Sermon 60 – And he^-asws said when he^-asws had killed the Kharijites, it had been said to him^-asws, ‘O Amir Al-Momineen^-asws! The people have been killed, all of them!’

كَلَّا وَ اللَّهِ إِنَّهُمْ نُطَفٌ فِي أَصْلَابِ الرِّجَالِ وَ قَرَارَاتِ النِّسَاءِ كُلَّمَا نَجَمَ‏ مِنْهُمْ قَرْنٌ قُطِعَ حَتَّى يَكُونَ آخِرُهُمْ لُصُوصاً سَلَّابِينَ‏

He^-asws said: ‘Never, by Allah^-azwj! They are seeds in the loins of the men and wombs of the women, and every time a chief of theirs rises he would be cut down, until the last of them become thieves and plunderers’.[60]

 

 

61 و قال ع‏

Sermon 61 – And he^-asws said (regarding the Kharijites)

لَا تُقَاتِلُوا الْخَوَارِجَ بَعْدِي فَلَيْسَ مَنْ طَلَبَ الْحَقَّ فَأَخْطَأَهُ كَمَنْ طَلَبَ الْبَاطِلَ فَأَدْرَكَهُ‏

‘Do not kill the Kharijites after me, for the one who seeks the truth and is mistaken isn’t like the one who seeks the falsehood and attains it, meaning Muawiya and his companions’.[61]

[قال الشريف يعني معاوية و أصحابه‏]

Al-Shareef (compiler) said, ‘He^-asws meant Muawiya and his companions’.

 

62 و من كلام له ع لما خوف من الغيلة

Sermon 62 – And from a speech of his^-asws when there was fear from the assassination

وَ إِنَّ عَلَيَّ مِنَ اللَّهِ جُنَّةً حَصِينَةً فَإِذَا جَاءَ يَوْمِي انْفَرَجَتْ عَنِّي وَ أَسْلَمَتْنِي فَحِينَئِذٍ لَا يَطِيشُ السَّهْمُ‏ 574 وَ لَا يَبْرَأُ الْكَلْمُ‏

‘And that upon me^-asws there is a fortified shield from Allah^-azwj. So, when my^-asws day comes it would be released from me^-asws and submit me^-asws (to death), that is when neither will the arrow be diverted, nor would the injury heal’.[62]

 

63 و من خطبة له ع يحذر من فتنة الدنيا

Sermon 63 – And from a speech of his^-asws cautioning from Fitna of the world

أَلَا إِنَّ الدُّنْيَا دَارٌ لَا يُسْلَمُ مِنْهَا إِلَّا فِيهَا وَ لَا يُنْجَى بِشَيْ‏ءٍ كَانَ لَهَا ابْتُلِيَ النَّاسُ بِهَا فِتْنَةً فَمَا أَخَذُوهُ مِنْهَا لَهَا أُخْرِجُوا مِنْهُ وَ حُوسِبُوا عَلَيْهِ وَ مَا أَخَذُوهُ مِنْهَا لِغَيْرِهَا قَدِمُوا عَلَيْهِ وَ أَقَامُوا فِيهِ

‘Indeed, and the world is a house no one is safe from it except in it, nor can he be rescued by anything which was (done) for it. The people are Tried in it with Fitna, so whatever they are taking from it, there is an extraction for it from him, and he will be Reckoning upon it, and whatever they take from it for other, they will go ahead upon it and will be staying in it.

فَإِنَّهَا عِنْدَ ذَوِي الْعُقُولِ كَفَيْ‏ءِ الظِّلِّ بَيْنَا تَرَاهُ سَابِغاً حَتَّى قَلَصَ وَ زَائِداً حَتَّى نَقَصَ‏.

In the view of the ones with intellect, the shade suffices as an explanation. You see it spreading until it diminishes and increases until it reduces’.[63]

 

64 و من خطبة له ع في المبادرة إلى صالح الأعمال‏

Sermon 64 – And from a sermon of his^-asws in guiding the righteous office bearers

فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ بَادِرُوا آجَالَكُمْ بِأَعْمَالِكُمْ‏ وَ ابْتَاعُوا مَا يَبْقَى لَكُمْ بِمَا يَزُولُ عَنْكُمْ وَ تَرَحَّلُوا فَقَدْ جُدَّ بِكُمْ‏ وَ اسْتَعِدُّوا لِلْمَوْتِ فَقَدْ أَظَلَّكُمْ‏ 582 وَ كُونُوا قَوْماً صِيحَ بِهِمْ فَانْتَبَهُوا وَ عَلِمُوا أَنَّ الدُّنْيَا لَيْسَتْ لَهُمْ بِدَارٍ فَاسْتَبْدَلُوا

‘Fear Allah^-azwj, servant of Allah^-azwj and rush to your deaths with your good deeds and buy what will be everlasting for you by what (bounties) are declining from you, and provide for departure for you are being driven, and prepare for the death, for it is hovering upon you, and be a people who have been shouted at, so they woke up and they know that the world isn’t a house for them, and it has to be replaced.

فَإِنَّ اللَّهَ سُبْحَانَهُ لَمْ يَخْلُقْكُمْ عَبَثاً وَ لَمْ يَتْرُكْكُمْ سُدًى‏ وَ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ الْجَنَّةِ أَوِ النَّارِ إِلَّا الْمَوْتُ أَنْ يَنْزِلَ بِهِ وَ إِنَّ غَايَةً تَنْقُصُهَا اللَّحْظَةُ وَ تَهْدِمُهَا السَّاعَةُ لَجَدِيرَةٌ بِقِصَرِ الْمُدَّةِ

Surely Allah^-azwj the Glorious had not Created you in vain and has not left you as neglected, and there is nothing between one of you and the Paradise or the Fire, except the death to befall with him, and that the peak is being reduced by every moment and the hour is demolishing it for a worth by shortening the term.

وَ إِنَّ غَائِباً يَحْدُوهُ‏ الْجَدِيدَانِ اللَّيْلُ وَ النَّهَارُ لَحَرِيٌ‏ بِسُرْعَةِ الْأَوْبَةِ وَ إِنَّ قَادِماً يَقْدُمُ بِالْفَوْزِ أَوِ الشِّقْوَةِ لَمُسْتَحِقٌّ لِأَفْضَلِ الْعُدَّةِ فَتَزَوَّدُوا فِي الدُّنْيَا مِنَ الدُّنْيَا مَا تَحْرُزُونَ بِهِ أَنْفُسَكُمْ غَداً

And the hidden (death) is being ushered by the two renewals, the night, and the day, are speeding with the quickness of the storm, and a traveller is arriving either with the success or the misery, is deserving of the best preparation. Therefore, provide in the world from the world what you can protect yourselves with tomorrow.

فَاتَّقَى عَبْدٌ رَبَّهُ نَصَحَ نَفْسَهُ وَ قَدَّمَ تَوْبَتَهُ وَ غَلَبَ شَهْوَتَهُ فَإِنَّ أَجَلَهُ مَسْتُورٌ عَنْهُ وَ أَمَلَهُ خَادِعٌ لَهُ وَ الشَّيْطَانُ مُوَكَّلٌ بِهِ يُزَيِّنُ لَهُ الْمَعْصِيَةَ لِيَرْكَبَهَا وَ يُمَنِّيهِ التَّوْبَةَ لِيُسَوِّفَهَا إِذَا هَجَمَتْ مَنِيَّتُهُ عَلَيْهِ أَغْفَلَ مَا يَكُونُ عَنْهَا

A servant should fear his Lord^-azwj, advise himself, and send his repentance ahead, and overcome his lustful desires, for his death is veiled from him, and his hopes are deceiving him, and the Satan^-la has been allocated with him adorning the acts of disobedience to him for him to be indulging in these, and preventing him from repenting so he would postpone it. Then his wishes attack upon him and he becomes as heedless as can be from it.

فَيَا لَهَا حَسْرَةً عَلَى كُلِّ ذِي غَفْلَةٍ أَنْ يَكُونَ عُمُرُهُ عَلَيْهِ حُجَّةً وَ أَنْ تُؤَدِّيَهُ أَيَّامُهُ إِلَى الشِّقْوَةِ

Oh alas, the regret upon every one with heedlessness! His own life would become an argument against him, and his days would lead him to the misery.

نَسْأَلُ اللَّهَ سُبْحَانَهُ أَنْ يَجْعَلَنَا وَ إِيَّاكُمْ مِمَّنْ لَا تُبْطِرُهُ نِعْمَةٌ وَ لَا تُقَصِّرُ بِهِ عَنْ طَاعَةِ رَبِّهِ غَايَةٌ وَ لَا تَحُلُّ بِهِ بَعْدَ الْمَوْتِ نَدَامَةٌ وَ لَا كَآبَةٌ

We^-asws ask Allah^-azwj the Glorious to Make us^-asws and you all to be from the ones whom neither do the bounties mislead him nor cause him to be deficient from obeying his Lord^-azwj, and it should be released with him after the death, neither regret nor gloom’.[64]

 

 

65 و من خطبة له ع و فيها مباحث لطيفة من العلم الإلهي‏

Sermon 65 – And from a sermon of his^-asws, and in it are subtle enquiries of the Divine knowledge

الْحَمْدُ لِلَّهِ الَّذِي لَمْ تَسْبِقْ لَهُ حَالٌ حَالًا فَيَكُونَ أَوَّلًا قَبْلَ أَنْ يَكُونَ آخِراً وَ يَكُونَ ظَاهِراً قَبْلَ أَنْ يَكُونَ بَاطِناً كُلُّ مُسَمًّى بِالْوَحْدَةِ غَيْرَهُ قَلِيلٌ وَ كُلُّ عَزِيزٍ غَيْرَهُ ذَلِيلٌ وَ كُلُّ قَوِيٍّ غَيْرَهُ ضَعِيفٌ وَ كُلُّ مَالِكٍ غَيْرَهُ مَمْلُوكٌ وَ كُلُّ عَالِمٍ غَيْرَهُ مُتَعَلِّمٌ وَ كُلُّ قَادِرٍ غَيْرَهُ يَقْدِرُ وَ يَعْجَزُ

‘The Praise is for Allah^-azwj, Whom a state does not precede a state so He^-azwj came into being, or a before from becoming later, or becoming Apparent before He^-azwj becomes Hidden. Every one named with the one apart from Him^-azwj, is little, and every mighty one apart from Him^‑azwj is humble, and every strong one apart from Him^-azwj is weak, and every owner apart from Him^‑azwj is owned, and every knower apart from Him^-azwj is a learner, and every able one apart from Him^-azwj is able and unable.

وَ كُلُّ سَمِيعٍ غَيْرَهُ يَصَمُ‏ عَنْ لَطِيفِ الْأَصْوَاتِ وَ يُصِمُّهُ كَبِيرُهَا وَ يَذْهَبُ عَنْهُ مَا بَعُدَ مِنْهَا وَ كُلُّ بَصِيرٍ غَيْرَهُ يَعْمَى عَنْ خَفِيِّ الْأَلْوَانِ وَ لَطِيفِ الْأَجْسَامِ وَ كُلُّ ظَاهِرٍ غَيْرَهُ [غَيْرُ بَاطِنٍ‏] بَاطِنٌ وَ كُلُّ بَاطِنٍ غَيْرَهُ غَيْرُ ظَاهِرٍ

And every hearing one apart from Him^-azwj is deaf from the subtle sounds and he hears its bigger ones, and from these, every (sound) far from him fades away from him, and every seeing one apart from Him^-azwj is blind from the hidden colours and subtle bodies, and every apparent one apart from Him^-azwj is not hidden, and every hidden one apart from Him^-azwj is not apparent.

لَمْ يَخْلُقْ مَا خَلَقَهُ لِتَشْدِيدِ سُلْطَانٍ وَ لَا تَخَوُّفٍ مِنْ عَوَاقِبِ زَمَانٍ وَ لَا اسْتِعَانَةٍ عَلَى نِدٍّ مُثَاوِرٍ وَ لَا شَرِيكٍ مُكَاثِرٍ وَ لَا ضِدٍّ مُنَافِرٍ وَ لَكِنْ خَلَائِقُ مَرْبُوبُونَ‏ وَ عِبَادٌ دَاخِرُونَ

He^-azwj did not Created what He^-azwj Created to strengthen authority, nor fearing from the consequences of the times, nor to be assisted against an attacking adversary, nor a boasting associate, nor a hating opponent. But the creatures are being nourished, and the servants are being humbled.

‏ لَمْ يَحْلُلْ فِي الْأَشْيَاءِ فَيُقَالَ هُوَ [فِيهَا] كَائِنٌ وَ لَمْ يَنْأَ عَنْهَا فَيُقَالَ هُوَ مِنْهَا بَائِنٌ‏ لَمْ يَؤُدْهُ‏ خَلْقُ مَا ابْتَدَأَ وَ لَا تَدْبِيرُ مَا ذَرَأَ وَ لَا وَقَفَ بِهِ عَجْزٌ عَمَّا خَلَقَ وَ لَا وَلَجَتْ‏ عَلَيْهِ شُبْهَةٌ فِيمَا قَضَى وَ قَدَّرَ بَلْ قَضَاءٌ مُتْقَنٌ وَ عِلْمٌ مُحْكَمٌ وَ أَمْرٌ مُبْرَمٌ‏ الْمَأْمُولُ مَعَ النِّقَمِ الْمَرْهُوبُ مَعَ النِّعَمِ‏

He^-azwj does not permeate into the things so it could be said, ‘He^-azwj is existing in it’, nor is He^‑azwj separate from these so it could be said, ‘He^-azwj is distant from it’. It did not exhaust Him^-azwj creating what He^-azwj Began, nor the management of what He^-azwj Controls, nor pausing with inability of what He^-azwj creates, nor was there any doubt upon Him^-azwj regarding what He^-azwj Ordains and Determines. But (His^-azwj) Decision is certain, and Knowledge is decisive, and Command is overwhelming. He^-azwj is the aspired to during the afflictions, and the feared during the Bounties’.[65]

 

 

66 و من كلام له ع في تعليم الحرب و المقاتلة و المشهور أنه قاله لأصحابه ليلة الهرير أو أول اللقاء بصفين‏

Sermon 66 – And from a speech of his^-asws in teaching the war (tactics) and the fighting, and the well known is that he^-asws had said it to his^-asws companions on ‘Laylat Al-Hareer’, or at the beginning of the battle of Siffeen

مَعَاشِرَ الْمُسْلِمِينَ اسْتَشْعِرُوا الْخَشْيَةَ وَ تَجَلْبَبُوا السَّكِينَةَ وَ عَضُّوا عَلَى النَّوَاجِذِ فَإِنَّهُ أَنْبَى‏ لِلسُّيُوفِ عَنِ الْهَامِ‏ وَ أَكْمِلُوا اللَّأْمَةَ وَ قَلْقِلُوا السُّيُوفَ فِي أَغْمَادِهَا قَبْلَ سَلِّهَا وَ الْحَظُوا الْخَزْرَ وَ اطْعُنُوا الشَّزْرَ وَ نَافِحُوا بِالظُّبَى‏ وَ صِلُوا السُّيُوفَ بِالْخُطَا

‘Community of Muslims! Be aware of the fear, and bring about the tranquillity, and bite upon your front teeth, for it would be more forceful for the swords from the important ones (of the enemies), and complete the armour, and shake the swords in their sheaths before unsheathing it, and observe the enemy, and look sideways for stabbing, and fight off with the agility, and unsheathe the swords with the edges.

وَ اعْلَمُوا أَنَّكُمْ بِعَيْنِ اللَّهِ وَ مَعَ ابْنِ عَمِّ رَسُولِ اللَّهِ فَعَاوِدُوا الْكَرَّ وَ اسْتَحْيُوا مِنَ الْفَرِّ فَإِنَّهُ عَارٌ فِي الْأَعْقَابِ‏ وَ نَارٌ يَوْمَ الْحِسَابِ وَ طِيبُوا عَنْ أَنْفُسِكُمْ نَفْساً وَ امْشُوا إِلَى الْمَوْتِ مَشْياً سُجُحاً

And know you are in the Eye of Allah^-azwj with a son^-asws of an uncle^-as of Rasool-Allah^-saww, so keep repeating the forward attacks and be embarrassed from the fleeing, for it would be a shame in the posterity and (inherit) Fire on the Day of reckoning and feel good about yourselves and walk to the death the walk of a brave one.

وَ عَلَيْكُمْ بِهَذَا السَّوَادِ الْأَعْظَمِ وَ الرِّوَاقِ الْمُطَنَّبِ‏ فَاضْرِبُوا ثَبَجَهُ‏ فَإِنَّ الشَّيْطَانَ كَامِنٌ فِي كِسْرِهِ‏ وَ قَدْ قَدَّمَ لِلْوَثْبَةِ يَداً وَ أَخَّرَ لِلنُّكُوصِ رِجْلًا فَصَمْداً صَمْداً حَتَّى يَنْجَلِيَ لَكُمْ عَمُودُ الْحَقِّ- وَ أَنْتُمُ الْأَعْلَوْنَ‏ وَ اللَّهُ مَعَكُمْ وَ لَنْ يَتِرَكُمْ أَعْمالَكُمْ‏

And upon you all is with this great multitude (enemy), and the corridor to the pitched tent, so strike it down for the Satan^-la lies in its piece. He^-la has forwarded a hand for the leaping and set back a leg for the fleeing. So be solid as a slab until the pillars of truth are flashed to you, while you are on top, and Allah is with you and will never Deprive you for your deeds [47:35]’.[66]

 

67 و من كلام له ع قالوا لما انتهت إلى أمير المؤمنين ع أنباء السقيفة بعد وفاة رسول الله ص قال ع ما قالت الأنصار قالوا قالت منا أمير و منكم أمير

Sermon 67 – And from speech of his^-asws, when the news reached to Amir Al-Momineen^-asws of the (coup) of Saqeefa after expiry of Rasool-Allah^-azwj, he^‑asws said what the Helpers had said, ‘There should be a commander from us (Helpers) and a commander from you (Emigrants)’.

قال ع‏ فَهَلَّا احْتَجَجْتُمْ عَلَيْهِمْ بِأَنَّ رَسُولَ اللَّهِ ص وَصَّى بِأَنْ‏ يُحْسَنَ إِلَى مُحْسِنِهِمْ وَ يُتَجَاوَزَ عَنْ مُسِيئِهِمْ

He^-asws said: ‘Why didn’t you (Helpers) argue against them (Emigrants) with that Rasool-Allah^‑saww had bequeathed that everyone should be good to their good doers and overlook from their evil ones?’

قَالُوا وَ مَا فِي هَذَا مِنَ الْحُجَّةِ عَلَيْهِمْ

They said, ‘And what is the argument in this against them?’

فَقَالَ ع لَوْ كَانَ الْإِمَامَةُ فِيهِمْ لَمْ تَكُنِ الْوَصِيَّةُ بِهِمْ

He^-asws said: ‘If the Imamate had been among them, the bequest would not have been with (being good to) them’.

ثُمَّ قَالَ ع فَمَا ذَا قَالَتْ قُرَيْشٌ

Then he^-asws said: ‘So what is that which Quraysh said?’

قَالُوا احْتَجَّتْ بِأَنَّهَا شَجَرَةُ الرَّسُولِ ص

They said, ‘They argued that they are of the (lineal) tree of the Rasool^-saww’.

فَقَالَ ع 4 احْتَجُّوا بِالشَّجَرَةِ وَ أَضَاعُوا الثَّمَرَةَ

He^-asws said: ‘They argued with the tree and have wasted the fruits (People^-asws of the Household)’.[67]

 

68 و من كلام له ع لما قلد محمد بن أبي بكر مصر فملكت عليه و قتل‏

Sermon 68 – And from a speech of his^-asws when he^-asws collared Muhammad Bin Abu Bakr with Egypt, so he ruled upon it and was killed

وَ قَدْ أَرَدْتُ تَوْلِيَةَ مِصْرَ هَاشِمَ بْنَ عُتْبَةَ وَ لَوْ وَلَّيْتُهُ إِيَّاهَا لَمَّا خَلَّى لَهُمُ الْعَرْصَةَ وَ لَا أَنْهَزَهُمُ الْفُرْصَةَ بِلَا ذَمٍّ لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ فَلَقَدْ كَانَ إِلَيَّ حَبِيباً وَ كَانَ لِي رَبِيباً

‘And I^-asws had wanted to make Hashim Bin Utba the ruler (of Egypt), and he had ruled it, he would not have vacated any plains for them, nor would he have given them the opportunity, without there being any condemnation to Muhammad Bin Abu Bakr, for he was beloved to me^-asws, and was a stepson to me^-asws’.[68]

 

69 و من كلام له ع في توبيخ بعض أصحابه‏

Sermon 69 – And from a speech of his^-asws in rebuking some of his^-asws companions

كَمْ أُدَارِيكُمْ كَمَا تُدَارَى الْبِكَارُ الْعَمِدَةُ وَ الثِّيَابُ الْمُتَدَاعِيَةُ حِيصَتْ‏ مِنْ جَانِبٍ تَهَتَّكَتْ‏ مِنْ آخَرَ

‘How much considerate shall I^-asws be to you all, just as the camel with a small hump, and the torn clothes, every time it is stitched from one side it tears from the other?

كُلَّمَا أَطَلَّ عَلَيْكُمْ مَنْسِرٌ مِنْ مَنَاسِرِ أَهْلِ الشَّامِ أَغْلَقَ كُلُّ رَجُلٍ مِنْكُمْ بَابَهُ وَ انْجَحَرَ انْجِحَارَ الضَّبَّةِ فِي جُحْرِهَا وَ الضَّبُعِ فِي وِجَارِهَا الذَّلِيلُ وَ اللَّهِ مَنْ نَصَرْتُمُوهُ وَ مَنْ رُمِيَ بِكُمْ فَقَدْ رُمِيَ بِأَفْوَقَ نَاصِلٍ‏

Is it every time that a cavalry from the people of Syria hovers over you each man from you would close his door and hide (like) the hiding of the lizard in its hole, and the hyena in its lair? By Allah^-azwj! The disgraced is the one whom you help, and the one who shoots with you, so he has shot with a broken arrow.

إِنَّكُمْ وَ اللَّهِ لَكَثِيرٌ فِي الْبَاحَاتِ‏ قَلِيلٌ تَحْتَ الرَّايَاتِ وَ إِنِّي لَعَالِمٌ بِمَا يُصْلِحُكُمْ وَ يُقِيمُ أَوَدَكُمْ‏ وَ لَكِنِّي لَا أَرَى إِصْلَاحَكُمْ بِإِفْسَادِ نَفْسِي أَضْرَعَ اللَّهُ خُدُودَكُمْ‏ وَ أَتْعَسَ جُدُودَكُمْ‏ لَا تَعْرِفُونَ الْحَقَّ كَمَعْرِفَتِكُمُ الْبَاطِلَ وَ لَا تُبْطِلُونَ الْبَاطِلَ كَإِبْطَالِكُمُ الْحَقَ‏

By Allah^-azwj! You are a lot in the courtyards, few beneath the flags, and I^-asws know what you can be corrected with, and your crookedness be straightened, but I^-asws shall not correct you by spoiling myself^-asws. I^-asws beseech to Allah^-azwj of your deceit and I^-asws am tired of energising you. You are not recognising the truth like your recognition of the falsehood, nor are you invalidating the falsehood like your invalidation of the truth!’[69]

 

70 و قال ع في سحرة اليوم الذي ضرب فيه‏

Sermon 70 – And he^-asws said during the pre-dawn of the day in which he^-asws was struck

مَلَكَتْنِي عَيْنِي‏ وَ أَنَا جَالِسٌ فَسَنَحَ‏ لِي رَسُولُ اللَّهِ ص فَقُلْتُ يَا رَسُولَ اللَّهِ مَا ذَا لَقِيتُ مِنْ أُمَّتِكَ مِنَ الْأَوَدِ وَ اللَّدَدِ فَقَالَ ادْعُ عَلَيْهِمْ فَقُلْتُ أَبْدَلَنِي اللَّهُ بِهِمْ خَيْراً مِنْهُمْ وَ أَبْدَلَهُمْ بِي شَرّاً لَهُمْ مِنِّي‏

‘My^-asws eyes overcame me^-asws while I^-asws was seated, and Rasool-Allah^-saww appeared to me^‑asws (in the dream). I^-asws said: ‘O Rasool-Allah^-saww! (Look) and what I^-asws have faced from your^-saww community, from the crookedness and the severe disputes!’ He^-saww said: ‘Supplicated against them’. I^-asws said: ‘May Allah^-azwj Replace them for me^-asws better than them and Replace me^-asws for them eviler than me^-asws’.[70]

 

71 و من خطبة له ع في ذم أهل العراق و فيها يوبخهم على ترك القتال و النصر يكاد يتم ثم تكذيبهم له‏

Sermon 71 – And from a sermon of his^-asws in condemnation of the people of Al Iraq, and in it he^-asws rebuked them upon neglecting the battling, and the victory had been almost completed, then their belying to him^-asws

أَمَّا بَعْدُ يَا أَهْلَ الْعِرَاقِ فَإِنَّمَا أَنْتُمْ كَالْمَرْأَةِ الْحَامِلِ حَمَلَتْ فَلَمَّا أَتَمَّتْ أَمْلَصَتْ‏ وَ مَاتَ قَيِّمُهَا وَ طَالَ تَأَيُّمُهَا وَ وَرِثَهَا أَبْعَدُهَا.

‘As for after, O people of Al-Iraq! Rather, you are like the pregnant woman who bears. When it is completed, it is a stillbirth, and her custodian (husband) has died, and her widowhood prolongs, and the remote ones inherit her.

أَمَا وَ اللَّهِ مَا أَتَيْتُكُمُ اخْتِيَاراً وَ لَكِنْ جِئْتُ إِلَيْكُمْ سَوْقاً وَ لَقَدْ بَلَغَنِي أَنَّكُمْ تَقُولُونَ عَلِيٌّ يَكْذِبُ قَاتَلَكُمُ اللَّهُ تَعَالَى فَعَلَى مَنْ أَكْذِبُ أَ عَلَى اللَّهِ فَأَنَا أَوَّلُ مَنْ آمَنَ بِهِ أَمْ عَلَى نَبِيِّهِ فَأَنَا أَوَّلُ مَنْ صَدَّقَهُ

But, by Allah^-azwj! I^-asws did not come to you by choice, but I^-asws came to you having pushed. And it has reached me that you are saying, ‘Ali^-asws is a liar!’ May Allah^-azwj Fight you! Upon whom have I^-asws lied? Is it upon Allah^-azwj! I^-asws am the first one to believe in Him^-azwj! Or upon His^-azwj Prophet^-saww? But I^-asws am the first one to ratify him^-saww!

كَلَّا وَ اللَّهِ لَكِنَّهَا لَهْجَةٌ غِبْتُمْ عَنْهَا وَ لَمْ تَكُونُوا مِنْ أَهْلِهَا وَيْلُ أُمِّهِ‏ كَيْلًا بِغَيْرِ ثَمَنٍ لَوْ كَانَ لَهُ وِعَاءٌ- وَ لَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ‏

Never, by Allah^-azwj! But it is a tone you are absent from it, and you do not happen to be from its people. Woe be unto his mother! I^-asws am speaking without (charging) a price, if only there were retainers for it, and you will come to know his News after a while [38:88]’.[71]

 

 

72 و من خطبة له ع علم فيها الناس الصلاة على النبي ص و فيها بيان صفات الله سبحانه و صفة النبي و الدعاء له‏

Sermon 72 – And from a sermon of his^-asws wherein he^-asws taught the people, the Salawaat upon the Prophet^-saww, and in it is explanation of the Attributes of Allah^-azwj the Glorious, and description of the Prophet^-saww, and calling to him^-saww

 

صفات الله‏

Attributes of Allah^-azwj

اللَّهُمَّ دَاحِيَ الْمَدْحُوَّاتِ‏ وَ دَاعِمَ الْمَسْمُوكَاتِ‏ وَ جَابِلَ الْقُلُوبِ‏ عَلَى فِطْرَتِهَا شَقِيِّهَا وَ سَعِيدِهَا

O Allah^-azwj, Spreader of the spread-out lands, and Holder of the withheld (skies), and Creator of the hearts upon their natures, their wretched and their fortunate!

 

صفات النبي‏

Attributes of the Prophet^-saww

اجْعَلْ شَرَائِفَ‏ صَلَوَاتِكَ وَ نَوَامِيَ‏ بَرَكَاتِكَ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ الْخَاتِمِ‏ لِمَا سَبَقَ وَ الْفَاتِحِ لِمَا انْغَلَقَ‏ وَ الْمُعْلِنِ الْحَقَّ بِالْحَقِّ وَ الدَّافِعِ جَيْشَاتِ الْأَبَاطِيلِ‏ وَ الدَّامِغِ صَوْلَاتِ الْأَضَالِيلِ‏

Send the noblest of Your^-azwj Salawaat and the best of Your^-azwj Blessings upon Muhammad^-saww, Your^-azwj servant and Your^-azwj Rasool^-saww, the last of the ones who preceded, and the opener of what had been locked, and the notified of the truth with the truth, and the repeller of the armies of falsehood, and the crusher of the onslaughts of the straying ones.

كَمَا حُمِّلَ فَاضْطَلَعَ‏ قَائِماً بِأَمْرِكَ مُسْتَوْفِزاً فِي مَرْضَاتِكَ غَيْرَ نَاكِلٍ‏ عَنْ قُدُمٍ‏ وَ لَا وَاهٍ‏ فِي عَزْمٍ وَاعِياً لِوَحْيِكَ حَافِظاً لِعَهْدِكَ مَاضِياً عَلَى نَفَاذِ أَمْرِكَ حَتَّى أَوْرَى قَبَسَ الْقَابِسِ‏ وَ أَضَاءَ الطَّرِيقَ لِلْخَابِطِ

Just as he^-saww had borne, he^-saww stood with Your^-azwj Commands, advancing in Your^-azwj Pleasure, without weakening from the steps, retaining Your^-azwj Revelation, preserving Your^‑azwj Testament, continuing upon the implementation of Your^-azwj Commands, until unto he^-saww attainer attained, and the paths were illumination for the groper (in the dark).

وَ هُدِيَتْ بِهِ الْقُلُوبُ بَعْدَ خَوْضَاتِ‏ الْفِتَنِ وَ الْآثَامِ وَ أَقَامَ بِمُوضِحَاتِ الْأَعْلَامِ‏ وَ نَيِّرَاتِ الْأَحْكَامِ فَهُوَ أَمِينُكَ الْمَأْمُونُ وَ خَازِنُ عِلْمِكَ الْمَخْزُونِ‏ وَ شَهِيدُكَ‏ يَوْمَ الدِّينِ وَ بَعِيثُكَ‏ بِالْحَقِّ وَ رَسُولُكَ إِلَى الْخَلْقِ‏

And the hearts were guided by him^-saww after the immersion in the Fitna and the sins, and he^‑saww established the clear signs and the radiant rulings. So, he^-saww is Your^-azwj trustworthy trustee, and treasurer of Your^-azwj Treasured Knowledge, and Your^-azwj Witness on the Day of Qiyamah, and one You^-azwj Sent with the truth and Your^-azwj Rasool^-saww to the creatures.

 

الدعاء للنبي‏

The supplication for the Prophet^-saww

اللَّهُمَّ افْسَحْ لَهُ مَفْسَحاً فِي ظِلِّكَ‏ وَ اجْزِهِ مُضَاعَفَاتِ الْخَيْرِ مِنْ فَضْلِكَ

O Allah^-azwj! Make room for him^-saww in the expanse of Your^-azwj Shade, and Segment for him^‑asws the multiple goodness from Your^-azwj Grace!

اللَّهُمَّ وَ أَعْلِ عَلَى بِنَاءِ الْبَانِينَ بِنَاءَهُ وَ أَكْرِمْ لَدَيْكَ مَنْزِلَتَهُ وَ أَتْمِمْ لَهُ نُورَهُ وَ اجْزِهِ مِنِ ابْتِعَاثِكَ لَهُ مَقْبُولَ الشَّهَادَةِ مَرْضِيَّ الْمَقَالَةِ ذَا مَنْطِقٍ عَدْلٍ وَ خُطْبَةٍ فَصْلٍ

O Allah^-azwj, and Raise his^-saww building higher that the construction of the (other) buildings, and Complete his^-saww Noor for him^-saww, and Reward him^-asws of Your^-azwj Prophet-hood for him^-asws, the testimony being accepted (by the people), pleased of the words when he^-saww speaks justly, and decisive address.

اللَّهُمَّ اجْمَعْ بَيْنَنَا وَ بَيْنَهُ فِي بَرْدِ الْعَيْشِ وَ قَرَارِ النِّعْمَةِ وَ مُنَى الشَّهَوَاتِ‏ وَ أَهْوَاءِ اللَّذَّاتِ‏ وَ رَخَاءِ الدَّعَةِ وَ مُنْتَهَى الطُّمَأْنِينَةِ وَ تُحَفِ الْكَرَامَةِ

O Allah^-azwj! Gather between us and him^-saww in the cloak of livelihood, and settlement of the ever-lasting bounties, and the wishful desires, and the pleasures of the whims, and prosperous state, and peak of wishes, and honourable gifts’.[72]

 

73 و من كلام له ع قاله لمروان بن الحكم بالبصرة

Sermon 73 – And from a speech of his^-asws having said it to Marwan Bin Al-Hakam at Al-Basra

قَالُوا: أُخِذَ مَرْوَانُ بْنُ الْحَكَمِ أَسِيراً يَوْمَ الْجَمَلِ فَاسْتَشْفَعَ‏ الْحَسَنَ وَ الْحُسَيْنَ ع إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَكَلَّمَاهُ فِيهِ فَخَلَّى سَبِيلَهُ فَقَالا لَهُ يُبَايِعُكَ يَا أَمِيرَ الْمُؤْمِنِينَ

They said, ‘Marwan Bin Hakam was taken a prisoner on the day of the camel, and he was interceded for by Al-Hassan^-asws and Al-Husayn^-asws to Amir Al-Momineen^-asws. They^-asws spoke to him^-asws and he^-asws freed his way. They^-asws said to him^-asws: ‘He will pledge allegiance to you^-asws, O Amir Al-Momineen^-asws!’

قَالَ عليه السلام: أَ وَ لَمْ يُبَايِعْنِي بَعْدَ قَتْلِ عُثْمَانَ لَا حَاجَةَ لِي فِي بَيْعَتِهِ إِنَّهَا كَفٌّ يَهُودِيَّةٌ لَوْ بَايَعَنِي بِكَفِّهِ لَغَدَرَ بِسَبَّتِهِ‏ أَمَا إِنَّ لَهُ إِمْرَةً كَلَعْقَةِ الْكَلْبِ أَنْفَهُ وَ هُوَ أَبُو الْأَكْبُشِ الْأَرْبَعَةِ وَ سَتَلْقَى الْأُمَّةُ مِنْهُ وَ مِنْ وَلَدِهِ يَوْماً أَحْمَرَ

He^-asws said: ‘Or, did he not pledge allegiance to me^-asws after the killing of Usman? There is no need for me regarding his allegiance. It is a palm of a Jew, if he were to pledge allegiance to me^-asws, he would betray by his reasons. But, for him is a governance like dog licking its nose, and he is a father of four rams (sons), and the community will be facing from him and from his sons, a red day’.[73]

 

 

74 و من خطبة له ع لما عزموا على بيعة عثمان‏

Sermon 74 – And from a sermon of his^-asws when they had determined upon pledging allegiance to Usman

لَقَدْ عَلِمْتُمْ أَنِّي أَحَقُّ النَّاسِ بِهَا مِنْ غَيْرِي وَ وَ اللَّهِ لَأُسْلِمَنَّ مَا سَلِمَتْ أُمُورُ الْمُسْلِمِينَ وَ لَمْ يَكُنْ فِيهَا جَوْرٌ إِلَّا عَلَيَّ خَاصَّةً الْتِمَاساً لِأَجْرِ ذَلِكَ وَ فَضْلِهِ وَ زُهْداً فِيمَا تَنَافَسْتُمُوهُ مِنْ زُخْرُفِهِ وَ زِبْرِجِهِ‏

‘You have known that I^-asws am more rightful of the people with it than others, and by Allah^-azwj, for as long as the Muslims affairs are intact, and there does not happen to be any tyranny in it except upon me^-asws in particular, I^-asws shall be seeking the Recompense of that and its merit and be abstemious in it while you are all competing for its attractions and its allurements’.[74]

 

 

75 و من كلام له ع لما بلغه اتهام بني أمية له بالمشاركة في دم عثمان‏

Sermon 75 – And from a speech of his-asws when it reached him-asws the accusations of the clan of Umayya to him-asws with the participation in (shedding) blood of Usman

أَ وَ لَمْ يَنْهَ بَنِي أُمَيَّةَ عِلْمُهَا بِي عَنْ قَرْفِي‏ أَ وَ مَا وَزَعَ الْجُهَّالَ سَابِقَتِي عَنْ تُهَمَتِي وَ لَمَا وَعَظَهُمُ اللَّهُ بِهِ أَبْلَغُ مِنْ لِسَانِي

‘Or didn’t the knowledge of the clan of Umayya regarding me^-asws prevent them from accusing me^-asws? Didn’t the ignoramuses not give out my^-asws precedence from accusing me? And what Allah^-azwj had Advised them with is more eloquent than my^-asws tongue.

أَنَا حَجِيجُ الْمَارِقِينَ‏ وَ خَصِيمُ النَّاكِثِينَ الْمُرْتَابِينَ‏ وَ عَلَى كِتَابِ اللَّهِ تُعْرَضُ الْأَمْثَالُ‏ وَ بِمَا فِي الصُّدُورِ تُجَازَى الْعِبَادُ

I^-asws am a contender to the deviants, and a disputer to the suspicious, upon the Book of Allah^‑azwj the Exalted, presenting the parables, and the servants would be Recompensed with what is in the chests’.[75]

 

 

76 و من خطبة له ع في الحث على العمل الصالح‏

Sermon 76 – And from a sermon of his^-asws in urging upon the righteous deeds

رَحِمَ اللَّهُ امْرَأً سَمِعَ حُكْماً فَوَعَى‏ وَ دُعِيَ إِلَى رَشَادٍ فَدَنَا وَ أَخَذَ بِحُجْزَةِ هَادٍ فَنَجَا رَاقَبَ رَبَّهُ وَ خَافَ ذَنْبَهُ قَدَّمَ خَالِصاً وَ عَمِلَ صَالِحاً اكْتَسَبَ مَذْخُوراً وَ اجْتَنَبَ مَحْذُوراً

‘May Allah^-azwj Mercy a person who hears wisdom, so he retains it, and is called to the righteous guidance so he approaches, and he holds a side of a guide, so he attains salvation. He watches out for Allah^-azwj and fears his sins. He goes ahead sincerely and does righteous deeds earning treasures (of the Hereafter) and shuns cautioned matters.

وَ رَمَى غَرَضاً وَ أَحْرَزَ عِوَضاً كَابَرَ هَوَاهُ‏ وَ كَذَّبَ مُنَاهُ جَعَلَ الصَّبْرَ مَطِيَّةَ نَجَاتِهِ وَ التَّقْوَى عُدَّةَ وَفَاتِهِ رَكِبَ الطَّرِيقَةَ الْغَرَّاءَ وَ لَزِمَ الْمَحَجَّةَ الْبَيْضَاءَ اغْتَنَمَ الْمَهَلَ‏ وَ بَادَرَ الْأَجَلَ وَ تَزَوَّدَ مِنَ الْعَمَلِ‏

He shoots (outcome of actions) are the purpose and achieved Recompense, turned back his whims, and belied his hopes. He made the patience the tread path of his salvation, and the piety as a weapon of his death. He rode the path of honour and necessitated the bright manifesto, seized the opportunity, and rushed hastily and provided from the deeds’.[76]

 

 

77 و من كلام له ع و ذلك حين منعه سعيد بن العاص حقه‏

Sermon 77 – And from a speech of his^-asws, and that is when Saeed Bin Al Aas had prevented him^-asws of his^-asws right

إِنَّ بَنِي أُمَيَّةَ لَيُفَوِّقُونَنِي تُرَاثَ مُحَمَّدٍ ص تَفْوِيقاً وَ اللَّهِ لَئِنْ بَقِيتُ لَهُمْ لَأَنْفُضَنَّهُمْ نَفْضَ اللَّحَّامِ الْوِذَامَ التَّرِبَةَ

‘The clan of Umayya are giving me^-asws the inheritance of Muhammad^-saww bit by bit. By Allah^‑azwj! If I^-asws were to remain alive for them, I^-saww shall shake them off, like the shaking off the dust from the meat by the butcher’.[77]

 

 

78 و من كلام له ع من كلمات كان ع يدعو بها

Sermon 78 – And from a speech of his^-asws from phrases he^-asws used to supplicate with

اللَّهُمَّ اغْفِرْ لِي مَا أَنْتَ أَعْلَمُ بِهِ مِنِّي فَإِنْ عُدْتُ فَعُدْ عَلَيَّ بِالْمَغْفِرَةِ

‘O Allah^-azwj! Forgive for me^-asws what You^-azwj are more Knowing with than I^-asws am. If I^-asws were to repeat, then Repeat unto me^-asws with the Forgiveness.

اللَّهُمَّ اغْفِرْ لِي مَا وَأَيْتُ‏ مِنْ نَفْسِي وَ لَمْ تَجِدْ لَهُ وَفَاءً عِنْدِي

O Allah^-azwj! Forgive for me^-asws what I^-asws had promised from myself^-asws and You^-azwj did not Find any loyalty for it with me^-asws.

اللَّهُمَّ اغْفِرْ لِي مَا تَقَرَّبْتُ بِهِ إِلَيْكَ بِلِسَانِي ثُمَّ خَالَفَهُ قَلْبِي

O Allah^-azwj! Forgive for me^-asws what I^-asws had drawn closer to You^-azwj by my^-asws tongue, then my^-asws heart had opposed it.

اللَّهُمَّ اغْفِرْ لِي رَمَزَاتِ الْأَلْحَاظِ وَ سَقَطَاتِ الْأَلْفَاظِ وَ شَهَوَاتِ الْجَنَانِ‏ وَ هَفَوَاتِ اللِّسَانِ‏

O Allah^-azwj! Forgive for me^-asws, indications of the eyes, and the vain words, and desires of the hearts, and slips of the tongue’.[78]

 

 

79 و من كلام له ع قاله لبعض أصحابه لما عزم على المسير إلى الخوارج، و قد قال له: إن سرت يا أمير المؤمنين، في هذا الوقت، خشيت ألا تظفر بمرادك، من طريق علم النجوم

Sermon 79 – And from a speech of his^-asws having said it to one of his^-asws companions when he^-asws had determined up the travelling to the Kharijites. He had said to him^-asws, ‘O Amir Al-Momineen^-asws: If you^-asws were to travel during this time, I fear that you^-asws will not win your^-asws purpose, from a way of knowledge of the stars (astrology)’.

فقال ع: أَ تَزْعُمُ أَنَّكَ تَهْدِي إِلَى السَّاعَةِ الَّتِي مَنْ سَارَ فِيهَا صُرِفَ عَنْهُ السُّوءُ وَ تُخَوِّفُ مِنَ السَّاعَةِ الَّتِي مَنْ سَارَ فِيهَا حَاقَ بِهِ الضُّرُّ فَمَنْ صَدَّقَكَ بِهَذَا فَقَدْ كَذَّبَ الْقُرْآنَ وَ اسْتَغْنَى عَنِ الِاسْتِعَانَةِ بِاللَّهِ فِي نَيْلِ الْمَحْبُوبِ وَ دَفْعِ الْمَكْرُوهِ

He^-asws said: ‘Are you claiming that you are guided to the time, if one travels during it, the evil would be turned away from him, and your scaring from the time which, if one travels in it, the harm will catch up with him? So, who would ratify you with this, for you would have belied the Quran and are needless from seeking the Assistance with Allah^-azwj the Exalted in attaining the beloved and repelling the abhorrence?

وَ تَبْتَغِي فِي قَوْلِكَ لِلْعَامِلِ بِأَمْرِكَ أَنْ يُولِيَكَ الْحَمْدَ دُونَ رَبِّهِ لِأَنَّكَ بِزَعْمِكَ أَنْتَ هَدَيْتَهُ إِلَى السَّاعَةِ الَّتِي نَالَ فِيهَا النَّفْعَ وَ أَمِنَ الضُّرَّ

And it is befitting in your words for the worker with your instructions that he gives you the praise besides his Lord^-azwj, because you claim that you have guided him to the time in which he attained the benefit and was secured from the harm.

ثم أقبل ع على الناس فقال‏ أَيُّهَا النَّاسُ إِيَّاكُمْ وَ تَعَلُّمَ النُّجُومِ إِلَّا مَا يُهْتَدَى بِهِ فِي بَرٍّ أَوْ بَحْرٍ فَإِنَّهَا تَدْعُو إِلَى الْكَهَانَةِ وَ الْمُنَجِّمُ كَالْكَاهِنِ‏ وَ الْكَاهِنُ كَالسَّاحِرِ وَ السَّاحِرُ كَالْكَافِرِ وَ الْكَافِرُ فِي النَّارِ سِيرُوا عَلَى اسْمِ اللَّهِ‏

Then he^-asws faced towards the people and said: ‘O you people! Beware of learning the stars, except what one can be guided within the land or sea, for it would call to the fortune-telling. The astrologer is like the fortune-teller, and the fortune-teller is like the magician, and the magician is like the Kafir, and the Kafir would be in the Fire. Travel in the Name of Allah^-azwj and His^-azwj Assistance!’[79]

 

80 و من خطبة له ع بعد فراغه من حرب الجمل في ذم النساء ببيان نقصهن‏

Sermon 80 – And from a sermon of his^-asws after his^-asws being free from the battle of the camel in condemnation of the women with explaining their deficiencies

مَعَاشِرَ النَّاسِ إِنَّ النِّسَاءَ نَوَاقِصُ الْإِيمَانِ نَوَاقِصُ الْحُظُوظِ نَوَاقِصُ الْعُقُولِ

And from a speech of his^-asws in explaining some of the inauspiciousness of the women: ‘Community of the people! Women are deficient of the Eman, deficient of the shares, and deficient of the intellects!

فَأَمَّا نُقْصَانُ إِيمَانِهِنَّ فَقُعُودُهُنَّ عَنِ الصَّلَاةِ وَ الصِّيَامِ فِي أَيَّامِ حَيْضِهِنَّ وَ أَمَّا نُقْصَانُ عُقُولِهِنَّ فَشَهَادَةُ امْرَأَتَيْنِ كَشَهَادَةِ الرَّجُلِ الْوَاحِدِ وَ أَمَّا نُقْصَانُ حُظُوظِهِنَّ فَمَوَارِيثُهُنَّ عَلَى الْأَنْصَافِ مِنْ مَوَارِيثِ الرِّجَالِ

As for deficient of the Eman, it is their sitting back from the Salat and the Fasting during the days of menstruation; and as for deficient of their intellects, the testimony of two women from them is like the one testimony of a man; and as for deficiency of their shares, their inheritances are upon the half from the inheritances of the men.

فَاتَّقُوا شِرَارَ النِّسَاءِ وَ كُونُوا مِنْ خِيَارِهِنَّ عَلَى حَذَرٍ وَ لَا تُطِيعُوهُنَّ فِي الْمَعْرُوفِ حَتَّى لَا يَطْمَعْنَ فِي الْمُنْكَرِ

Fear evil of the women and be cautious from their choices, and do not obey them in the good so that would not make you covet the evil’.[80]

 

81 و من كلام له ع في الزهد

Sermon 81 – And from a speech of his^-asws regarding the asceticism

أَيُّهَا النَّاسُ الزَّهَادَةُ قِصَرُ الْأَمَلِ وَ الشُّكْرُ عِنْدَ النِّعَمِ وَ التَّوَرُّعُ‏ عِنْدَ الْمَحَارِمِ فَإِنْ عَزَبَ‏ ذَلِكَ عَنْكُمْ فَلَا يَغْلِبِ الْحَرَامُ صَبْرَكُمْ وَ لَا تَنْسَوْا عِنْدَ النِّعَمِ شُكْرَكُمْ فَقَدْ أَعْذَرَ اللَّهُ إِلَيْكُمْ بِحُجَجٍ مُسْفِرَةٍ ظَاهِرَةٍ وَ كُتُبٍ بَارِزَةِ الْعُذْرِ وَاضِحَةٍ

‘O you people! The asceticism is shortening the long hopes, and the thanking for the bounties, and the abstinence at the Prohibition. If that is not impeded from you, then do not let the Prohibition overcome your patience nor let it forget your thanking for the bounties, for Allah^‑azwj has Presented excuses to you with clear apparent argument and Books of manifest clear excuses’.[81]

 

82 و من كلام له ع في ذم صفة الدنيا

Sermon 82 – And from a speech of his^-asws in condemnation of attributes of the world

مَا أَصِفُ مِنْ دَارٍ أَوَّلُهَا عَنَاءٌ وَ آخِرُهَا فَنَاءٌ فِي حَلَالِهَا حِسَابٌ وَ فِي حَرَامِهَا عِقَابٌ مَنِ اسْتَغْنَى فِيهَا فُتِنَ وَ مَنِ افْتَقَرَ فِيهَا حَزِنَ وَ مَنْ سَاعَاهَا فَاتَتْهُ وَ مَنْ قَعَدَ عَنْهَا وَاتَتْهُ‏ وَ مَنْ أَبْصَرَ بِهَا بَصَّرَتْهُ وَ مَنْ أَبْصَرَ إِلَيْهَا أَعْمَتْهُ‏

‘How can I^-asws describe a house whose beginning is fatigue, and its end is annihilation? In its Permissible(s) there is Reckoning, and in its Prohibitions, there is Punishment. One who is rich in it is tempted, and one impoverished in it grieves, and one who strives for it loses it, and one who sits back from it, it comes to him, and one who is insightful with it will see through it, and one who looks at it, it will blind him’.[82]

[قال الشريف أقول و إذا تأمل المتأمل قوله ع و من أبصر بها بصرته وجد تحته من المعنى العجيب و الغرض البعيد ما لا تبلغ غايته و لا يدرك غوره لا سيما إذا قرن إليه قوله و من أبصر إليها أعمته فإنه يجد الفرق بين أبصر بها و أبصر إليها واضحا نيرا و عجيبا باهرا]

Al-Shareef (the compiler) said, ‘I am saying, ‘And when a ponderer were to ponder his^-asws words: ‘and one who is insightful with it will see through it’ will find wondrous meanings beneath it and the far-reaching purpose what its peak cannot be reached nor can its depth be realised, particularly when he were to pair to it his^-asws words: ‘and one who were to be insightful to it, it will blind him’, for he will find between ‘insightful with it’, and ‘insightful to it’, a clear difference, bright, and wondrous, dazzling’.

 

83 و من خطبة له ع و هي الخطبة العجيبة تسمى «الغراء» و فيها نعوت اللّه جل شأنه، ثم الوصية بتقواه ثم التنفير من الدنيا، ثم ما يلحق من دخول القيامة، ثم تنبيه الخلق إلى ما هم فيه من الأعراض، ثم فضله عليه السلام في التذكير

Sermon 83 – From a sermon of his^-asws, and it is a marvellous sermon named as ‘Al-Ghara’a’, and in it as Attributes of Allah^-azwj, Majestic is His^-azwj Glory, then the advice of fearing Him^-azwj, then the alienating from the world, then what will be faced at the entry of Qiyamah, then alerting the people to what symptoms they are in, then his^-asws merits, may the greetings be upon him^‑asws, in the reminding

 

صفته جل شأنه‏

His^-azwj Attributes, Majestic is His^-azwj Glory

الْحَمْدُ لِلَّهِ الَّذِي عَلَا بِحَوْلِهِ‏ وَ دَنَا بِطَوْلِهِ‏ مَانِحِ كُلِّ غَنِيمَةٍ وَ فَضْلٍ وَ كَاشِفِ كُلِّ عَظِيمَةٍ وَ أَزْلٍ‏ أَحْمَدُهُ عَلَى عَوَاطِفِ كَرَمِهِ وَ سَوَابِغِ نِعَمِهِ‏ وَ أُومِنُ بِهِ أَوَّلًا بَادِياً وَ أَسْتَهْدِيهِ قَرِيباً هَادِياً وَ أَسْتَعِينُهُ قَاهِراً قَادِراً وَ أَتَوَكَّلُ عَلَيْهِ كَافِياً نَاصِراً

‘The Praise is for Allah^-azwj Who is Exalted by His^-azwj Might and near by His^-azwj Favours, Giver of every reward and Grace, and Remover of every calamity and hardship. I^-asws praise Him^-azwj upon entirety of His^-azwj Benevolence, and all-inclusiveness of His^-azwj bounties, and I^-asws believe in Him^-azwj as being First, Manifest, and I^-asws seek His^-azwj Guidance as He^-azwj is near, a Guide, and I^-asws seek His^-azwj Assistance, as He^-azwj is a Subduer, Powerful, and I^-asws rely upon Him^-azwj as He^-azwj is a Sufficing Helper.

وَ أَشْهَدُ أَنَّ مُحَمَّداً ص عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ لِإِنْفَاذِ أَمْرِهِ وَ إِنْهَاءِ عُذْرِهِ‏ وَ تَقْدِيمِ نُذُرِهِ‏

And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww having Sent him^-saww to Implement His^-azwj Commands and Present His^-azwj Arguments and advancing His^‑azwj Warnings.

 

الوصية بالتقوى‏

The advising with the piety

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ الَّذِي ضَرَبَ الْأَمْثَالَ‏ وَ وَقَّتَ لَكُمُ الْآجَالَ‏ وَ أَلْبَسَكُمُ الرِّيَاشَ‏ وَ أَرْفَغَ لَكُمُ الْمَعَاشَ‏ وَ أَحَاطَ بِكُمُ الْإِحْصَاءَ 718 وَ أَرْصَدَ لَكُمُ الْجَزَاءَ وَ آثَرَكُمْ بِالنِّعَمِ السَّوَابِغِ‏ وَ الرِّفَدِ الرَّوَافِغِ‏

I advise you all, servants of Allah^-azwj, with fearing Allah^-azwj Who Struck the examples, and Timed the terms for you, and Clothed you the apparels, and Expanded the livelihood for you, and has surrounded you with the enumeration, and Kept the Recompense in wait for you, and has Preferred you with the exaggerated bounties and extended gifts.

وَ أَنْذَرَكُمْ بِالْحُجَجِ الْبَوَالِغِ‏ فَأَحْصَاكُمْ عَدَداً وَ وَظَّفَ لَكُمْ مُدَداً فِي قَرَارِ خِبْرَةٍ وَ دَارِ عِبْرَةٍ أَنْتُمْ مُخْتَبَرُونَ فِيهَا وَ مُحَاسَبُونَ عَلَيْهَا

And He^-azwj Warned you with the far-reaching Arguments, so He^-azwj Enumerated you as numbers, and Determined periods for you in a settlement of tests and a house of taking lessons. You are Examined in it and will be Reckoned upon it.

 

التنفير من الدنيا

The alienation from the world

فَإِنَّ الدُّنْيَا رَنِقٌ‏ مَشْرَبُهَا رَدِغٌ‏ مَشْرَعُهَا يُونِقُ‏ مَنْظَرُهَا وَ يُوبِقُ‏ مَخْبَرُهَا غُرُورٌ حَائِلٌ‏ وَ ضَوْءٌ آفِلٌ‏ وَ ظِلٌّ زَائِلٌ وَ سِنَادٌ مَائِلٌ‏ حَتَّى إِذَا أَنِسَ نَافِرُهَا وَ اطْمَأَنَّ نَاكِرُهَا قَمَصَتْ بِأَرْجُلِهَا وَ قَنَصَتْ بِأَحْبُلِهَا وَ أَقْصَدَتْ‏ بِأَسْهُمِهَا وَ أَعْلَقَتِ‏ الْمَرْءَ أَوْهَاقَ الْمَنِيَّةِ قَائِدَةً لَهُ إِلَى ضَنْكِ الْمَضْجَعِ‏ وَ وَحْشَةِ الْمَرْجِعِ وَ مُعَايَنَةِ الْمَحَلِ‏ وَ ثَوَابِ الْعَمَلِ.

Surely the world, muddy are its drinks, wondrous are its appearances, and destructive are its news, deceptive, hindering, and a vanishing illumination, and a declining shade, and bending pillar, until when its despiser is comforted and its denier is reassured, it stamps its legs and entraps with its ropes (traps), and targets with its arrows, and it casts the rope of death to the person leading him to the narrow lying place (grace) and a lonely return, and witnessing the place and Rewards of the deeds.

وَ كَذَلِكَ الْخَلَفُ بِعَقْبِ السَّلَفِ‏ لَا تُقْلِعُ الْمَنِيَّةُ اخْتِرَاماً وَ لَا يَرْعَوِي الْبَاقُونَ‏ اجْتِرَاماً يَحْتَذُونَ مِثَالًا وَ يَمْضُونَ أَرْسَالًا إِلَى غَايَةِ الِانْتِهَاءِ وَ صَيُّورِ الْفَنَاءِ

And like that is the posterity with the consequences of the ancestors. Neither is the death a prevention nor are the remaining ones being cautious of committing crimes. They are following each other’s examples and are continuing going to a peak of the endpoint and becoming annihilated.

بعد الموت البعث‏

The Resurrection after the death

حَتَّى إِذَا تَصَرَّمَتِ الْأُمُورُ وَ تَقَضَّتِ الدُّهُورُ وَ أَزِفَ النُّشُورُ أَخْرَجَهُمْ مِنْ ضَرَائِحِ‏ الْقُبُورِ وَ أَوْكَارِ الطُّيُورِ وَ أَوْجِرَةِ السِّبَاعِ وَ مَطَارِحِ الْمَهَالِكِ سِرَاعاً إِلَى أَمْرِهِ مُهْطِعِينَ‏ إِلَى مَعَادِهِ رَعِيلًا صُمُوتاً قِيَاماً صُفُوفاً يَنْفُذُهُمُ الْبَصَرُ وَ يُسْمِعُهُمُ‏ الدَّاعِي عَلَيْهِمْ لَبُوسُ الِاسْتِكَانَةِ وَ ضَرَعُ‏ الِاسْتِسْلَامِ وَ الذِّلَّةِ

Until when the matters are terminated, and the times expire, and the Resurrection is imminent, He^-azwj Would Extract them from the layers of the graves, and the nests of birds, and the burrows of predators, and the centres or death, hastening to His^-azwj Command, rushing to His^-azwj appointments, in groups, silent, standing in rows, their sights fixed, and hearing the Caller, upon them being the clothing of resignation, and submissiveness, and pair of the submissiveness and the humiliation.

قَدْ ضَلَّتِ الْحِيَلُ وَ انْقَطَعَ الْأَمَلُ وَ هَوَتِ الْأَفْئِدَةُ كَاظِمَةً وَ خَشَعَتِ الْأَصْوَاتُ مُهَيْنِمَةً وَ أَلْجَمَ الْعَرَقُ‏ وَ عَظُمَ الشَّفَقُ‏ وَ أُرْعِدَتِ‏ الْأَسْمَاعُ لِزَبْرَةِ الدَّاعِي‏ إِلَى فَصْلِ الْخِطَابِ‏ وَ مُقَايَضَةِ الْجَزَاءِ وَ نَكَالِ‏ الْعِقَابِ وَ نَوَالِ الثَّوَابِ‏

The means having been lost, and the hopes cut off, and the hearts gradually sinking, and the voices fearful, curbed, and the perspiration choking, and the fear being great, and the hearing resounding to the (thunderous Call of the) Caller to the decisive Address, and Judgments of the Recompense, and exemplary Punishment, and attaining the Rewards.

 

تنبيه الخلق‏

Alerting the people

عِبَادٌ مَخْلُوقُونَ اقْتِدَاراً وَ مَرْبُوبُونَ اقْتِسَاراً وَ مَقْبُوضُونَ احْتِضَاراً وَ [مُضَمِّنُونَ‏] مُضَمَّنُونَ أَجْدَاثاً وَ كَائِنُونَ رُفَاتاً وَ مَبْعُوثُونَ أَفْرَاداً وَ مَدِينُونَ جَزَاءً وَ مُمَيَّزُونَ حِسَاباً

Servants (people) are Created by Power and are being Nourished by Subduing and are being captured in presence (of Angels), and are contained in the graves, and they become rubble, and will be Resurrected individually, and for a Day of Recompense, and will be distinguished by Reckoning.

قَدْ أُمْهِلُوا فِي طَلَبِ الْمَخْرَجِ وَ هُدُوا سَبِيلَ الْمَنْهَجِ‏ وَ عُمِّرُوا مَهَلَ الْمُسْتَعْتِبِ‏ وَ كُشِفَتْ عَنْهُمْ سُدَفُ الرِّيَبِ‏ وَ خُلُّوا لِمِضْمَارِ الْجِيَادِ وَ رَوِيَّةِ الِارْتِيَادِ وَ أَنَاةِ الْمُقْتَبِسِ الْمُرْتَادِ فِي مُدَّةِ الْأَجَلِ وَ مُضْطَرَبِ الْمَهَلِ‏

They are being respited in seeking the way out, and being guided to the way of the manifesto, and they are living in a place of tiredness, and the darkness of doubt is removed from them, and they are left alone like training as horses for the race and think of working (good deeds) and search for the objectives during the period of the lifespan and provide for the next phase (of life).

 

فضل التذكير

Merits of the reminding

فَيَا لَهَا أَمْثَالًا صَائِبَةً وَ مَوَاعِظَ شَافِيَةً لَوْ صَادَفَتْ قُلُوباً زَاكِيَةً وَ أَسْمَاعاً وَاعِيَةً وَ آرَاءً عَازِمَةً وَ أَلْبَاباً حَازِمَةً فَاتَّقُوا اللَّهَ تَقِيَّةَ مَنْ سَمِعَ فَخَشَعَ وَ اقْتَرَفَ‏ فَاعْتَرَفَ وَ وَجِلَ‏ فَعَمِلَ وَ حَاذَرَ فَبَادَرَ وَ أَيْقَنَ فَأَحْسَنَ وَ عُبِّرَ فَاعْتَبَرَ وَ حُذِّرَ فَحَذِرَ وَ زُجِرَ فَازْدَجَرَ وَ أَجَابَ فَأَنَابَ‏ وَ رَاجَعَ فَتَابَ وَ اقْتَدَى‏ فَاحْتَذَى‏ وَ أُرِيَ فَرَأَى

Oh, for these are true examples and healing preaching, if only they come across pure hearts, and retaining ears, and determined views, and sharp minds. Fear Allah^-azwj, fearing of the one who hears so he humbles, and he sins so he acknowledges, and he fears so he works, and he is cautioned so he ruches, and is certain so he does good deeds, and is given a lessons so he takes a lesson, and is cautioned so is careful, and rebukes so he desists, and called to answer So he is penitent, and told to retract so he repents, and was led so he followed, and was shown so he saw.

فَأَسْرَعَ طَالِباً وَ نَجَا هَارِباً فَأَفَادَ ذَخِيرَةً وَ أَطَابَ سَرِيرَةً وَ عَمَّرَ مَعَاداً وَ اسْتَظْهَرَ زَاداً لِيَوْمِ رَحِيلِهِ وَ وَجْهِ سَبِيلِهِ‏ وَ حَالِ حَاجَتِهِ وَ مَوْطِنِ فَاقَتِهِ وَ قَدَّمَ أَمَامَهُ لِدَارِ مُقَامِهِ

So, he is quick in seeking and was saved by fleeing and benefited by providing a hoard (for himself), and made good his inner self, and built the Hereafter, and supported by providing for the day of his departure and was attentive to his way and the state of his need, and place of his destitution, and he sent ahead of him to a house of his stay.

فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ جِهَةَ مَا خَلَقَكُمْ لَهُ وَ احْذَرُوا مِنْهُ كُنْهَ مَا حَذَّرَكُمْ مِنْ نَفْسِهِ وَ اسْتَحِقُّوا مِنْهُ مَا أَعَدَّ لَكُمْ بِالتَّنَجُّزِ لِصِدْقِ مِيعَادِهِ وَ الْحَذَرِ مِنْ هَوْلِ مَعَادِهِ‏

Therefore, fear Allah^-azwj, servants of Allah^-azwj of the aspect what He^-azwj has Created you for and be careful from Him^-azwj to the extent of what He^-azwj has Cautioned you from Himself^-azwj and be deserving from Him^-azwj what He^-azwj has Promised to you by fulfilling to ratify His^-azwj Promises, and the caution from the horrors of His^-azwj Hereafter’.

 

التذكير بضروب النعم‏

The reminding of a variety of bounties

و منها

And from it

 

جَعَلَ لَكُمْ أَسْمَاعاً لِتَعِيَ مَا عَنَاهَا وَ أَبْصَاراً لِتَجْلُوَ عَنْ عَشَاهَا وَ أَشْلَاءً جَامِعَةً لِأَعْضَائِهَا مُلَائِمَةً لِأَحْنَائِهَا فِي تَرْكِيبِ صُوَرِهَا وَ مُدَدِ عُمُرِهَا بِأَبْدَانٍ قَائِمَةٍ بِأَرْفَاقِهَا وَ قُلُوبٍ رَائِدَةٍ لِأَرْزَاقِهَا فِي مُجَلِّلَاتِ‏ نِعَمِهِ وَ مُوجِبَاتِ مِنَنِهِ وَ حَوَاجِزِ عَافِيَتِهِ

He^-azwj has Made ears for you to retain what is meaningful, and eyes for you to get away from its blindness, and a collection of small body parts, filling its mould in installing its image, and extensions in their ages with the bodies stand with their loftiness, and hearts watching out for its sustenance among His^-azwj Majestic bounties, and obligations of His^-azwj Conferment, and barriers to the afflictions, and rewards of His^-azwj Given well-being.

وَ قَدَّرَ لَكُمْ أَعْمَاراً سَتَرَهَا عَنْكُمْ وَ خَلَّفَ لَكُمْ عِبَراً مِنْ آثَارِ الْمَاضِينَ قَبْلَكُمْ مِنْ مُسْتَمْتَعِ خَلَاقِهِمْ‏ وَ مُسْتَفْسَحِ خَنَاقِهِمْ‏ أَرْهَقَتْهُمُ الْمَنَايَا دُونَ الْآمَالِ وَ شَذَّبَهُمْ عَنْهَا تَخَرُّمُ‏ الْآجَالِ لَمْ يَمْهَدُوا فِي سَلَامَةِ الْأَبْدَانِ وَ لَمْ يَعْتَبِرُوا فِي أُنُفِ‏ الْأَوَانِ

And He^-azwj has Determined the ages, concealing these from you all, and left behind lessons for you from the traces of the past ones before you, from the ones having enjoyed their share, and they were strangled by a rope hastening the death to them terminating the long hopes and cutting them off from these, termination of the terms (lifespans). They did not prepare during the safety of the bodies, and they did not take the lessons during the time.

فَهَلْ يَنْتَظِرُ أَهْلُ بَضَاضَةِ الشَّبَابِ إِلَّا حَوَانِيَ الْهَرَمِ وَ أَهْلُ غَضَارَةِ الصِّحَّةِ إِلَّا نَوَازِلَ السَّقَمِ وَ أَهْلُ مُدَّةِ الْبَقَاءِ إِلَّا آوِنَةَ الْفَنَاءِ مَعَ قُرْبِ الزِّيَالِ‏ وَ أُزُوفِ‏ الِانْتِقَالِ وَ عَلَزِ الْقَلَقِ وَ أَلَمِ الْمَضَضِ‏ وَ غُصَصِ الْجَرَضِ‏ وَ تَلَفُّتِ‏ الِاسْتِغَاثَةِ بِنُصْرَةِ الْحَفَدَةِ وَ الْأَقْرِبَاءِ وَ الْأَعِزَّةِ وَ الْقُرَنَاءِ فَهَلْ دَفَعَتِ الْأَقَارِبُ أَوْ نَفَعَتِ النَّوَاحِبُ‏

Are the people with the thin skin of youth only waiting for the bending of the old age? And the people with the bounty of health only waiting the befalling of the illness? And the people with the remaining period of life only waiting for the time of annihilation (death)? With the nearness of the decline, and the approaching transfer, and the anxiety of distress (at death), and pain of the heart, and the choking saliva, and crying out for help to the near of kin and the relatives, and the dear ones, and the spouse. Can the kindred repel (death), or the mourners benefit?

وَ قَدْ غُودِرَ فِي مَحَلَّةِ الْأَمْوَاتِ رَهِيناً وَ فِي ضِيقِ الْمَضْجَعِ وَحِيداً قَدْ هَتَكَتِ الْهَوَامُ‏ جِلْدَتَهُ وَ أَبْلَتِ النَّوَاهِكُ‏ جِدَّتَهُ وَ عَفَتِ‏ الْعَوَاصِفُ آثَارَهُ وَ مَحَا الْحَدَثَانُ مَعَالِمَهُ‏ وَ صَارَتِ الْأَجْسَادُ شَحِبَةً بَعْدَ بَضَّتِهَا وَ الْعِظَامُ نَخِرَةً بَعْدَ قُوَّتِهَا وَ الْأَرْوَاحُ مُرْتَهَنَةً بِثِقَلِ أَعْبَائِهَا مُوقِنَةً بِغَيْبِ أَنْبَائِهَا

And he will be left to remain in a place of the dead as a captive, and along in the narrowness of the grave. The insects will tear apart his skin and the process will decay his freshness, and the stormy winds will remove his traces and the occurrences will obliterate his marks, and the drips of water shrivel the body and rot the bones after their strength, and the souls are pledged with the weight of their loads (sins), convinced with its hidden news.

لَا تُسْتَزَادُ مِنْ صَالِحِ عَمَلِهَا وَ لَا تُسْتَعْتَبُ‏ مِنْ سَيِّئِ زَلَلِهَا أَ وَ لَسْتُمْ أَبْنَاءَ الْقَوْمِ وَ الْآبَاءَ وَ إِخْوَانَهُمْ وَ الْأَقْرِبَاءَ تَحْتَذُونَ أَمْثِلَتَهُمْ وَ تَرْكَبُونَ قِدَّتَهُمْ‏ وَ تَطَئُونَ جَادَّتَهُمْ‏

(Now) neither can they be provided by their righteous deeds, nor can they repent from their evil slips. Or are you not sons of the (dead) people, and their fathers, and their brethren, and their relatives? You are copying their examples and are indulging in their ways and are treading their paths.

فَالْقُلُوبُ قَاسِيَةٌ عَنْ حَظِّهَا لَاهِيَةٌ عَنْ رُشْدِهَا- سَالِكَةٌ فِي غَيْرِ مِضْمَارِهَا كَأَنَّ الْمَعْنِيَّ سِوَاهَا وَ كَأَنَّ الرُّشْدَ فِي إِحْرَازِ دُنْيَاهَا

The hearts are hardened from their shares, deviating from their rightful guidance, travelling in other than their consciences. It is as if the meant are the ones besides them, and as if the rightful guidance is in amassing their world (material gains).

التحذير من هول الصراط

The cautioning from horrors of the Bridge

وَ اعْلَمُوا أَنَّ مَجَازَكُمْ‏ عَلَى الصِّرَاطِ وَ مَزَالِقِ دَحْضِهِ‏ وَ أَهَاوِيلِ زَلَلِهِ وَ تَارَاتِ أَهْوَالِهِ‏ فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ تَقِيَّةَ ذِي لُبٍّ شَغَلَ التَّفَكُّرُ قَلْبَهُ وَ أَنْصَبَ‏ الْخَوْفُ بَدَنَهُ وَ أَسْهَرَ التَّهَجُّدُ غِرَارَ نَوْمِهِ وَ أَظْمَأَ الرَّجَاءُ هَوَاجِرَ يَوْمِهِ وَ ظَلَفَ‏ الزُّهْدُ شَهَوَاتِهِ وَ أَوْجَفَ‏ الذِّكْرُ بِلِسَانِهِ وَ قَدَّمَ الْخَوْفَ لِأَمَانِهِ

And know that your crossings over the Bridge, and the pitfalls are widespread, and terrifying are its slips, and its horrors are frequent. Therefore, fear Allah^-azwj, servants of Allah^-azwj, fearing of the one with an understanding mind busy with the contemplation of his heart, and installs the fear of his body, and the vigil of the night Salat having little of his sleep, and thirst of the one hopeful in the dryness of his day, and curbing his desires by being ascetic, and the Zikr has dried up his tongue, and he has sent the fear ahead for his security.

وَ تَنَكَّبَ‏ الْمَخَالِجَ‏ عَنْ وَضَحِ‏ السَّبِيلِ وَ سَلَكَ أَقْصَدَ الْمَسَالِكِ إِلَى‏ النَّهْجِ الْمَطْلُوبِ وَ لَمْ تَفْتِلْهُ‏ فَاتِلَاتُ الْغُرُورِ وَ لَمْ تَعْمَ‏ عَلَيْهِ مُشْتَبِهَاتُ الْأُمُورِ ظَافِراً بِفَرْحَةِ الْبُشْرَى وَ رَاحَةِ النُّعْمَى‏ فِي أَنْعَمِ نَوْمِهِ وَ آمَنِ يَوْمِهِ

And he avoids the uneven roads from the clear way, and he travels the ways to the peak of purpose, and the deceptions do not turn him away, and the suspicious matters do not prevail over him by the joy of glad tidings, and the blissful rest during the bliss of his sleep, and safety of his day.

وَ قَدْ عَبَرَ مَعْبَرَ الْعَاجِلَةِ حَمِيداً وَ قَدَّمَ زَادَ الْآجِلَةِ سَعِيداً وَ بَادَرَ مِنْ وَجَلٍ‏ وَ أَكْمَشَ‏ فِي مَهَلٍ وَ رَغِبَ فِي طَلَبٍ وَ ذَهَبَ عَنْ هَرَبٍ وَ رَاقَبَ فِي يَوْمِهِ غَدَهُ وَ نَظَرَ قُدُماً أَمَامَهُ‏ فَكَفَى بِالْجَنَّةِ ثَوَاباً وَ نَوَالًا وَ كَفَى بِالنَّارِ عِقَاباً وَ وَبَالًا وَ كَفَى بِاللَّهِ مُنْتَقِماً وَ نَصِيراً وَ كَفَى بِالْكِتَابِ حَجِيجاً وَ خَصِيماً

And he passes over the current in a praiseworthy matter and he sends ahead future provision in happiness, and he rushes from fear and hastens in an opportunity and is desirous in seeking, and goes away from evil, and is watchful during his day for his tomorrow, and he looks at his front, so he suffices with the Paradise as a Reward and gain, and he suffices with the Fire as a Punishment and a scourge, and he suffices with Allah^-azwj as an Avenger and a Helper, and he suffices with the Book as an argument and a contender.

 

الوصية بالتقوى‏

The advising with the piety

أُوصِيكُمْ بِتَقْوَى اللَّهِ الَّذِي أَعْذَرَ بِمَا أَنْذَرَ وَ احْتَجَّ بِمَا نَهَجَ وَ حَذَّرَكُمْ عَدُوّاً نَفَذَ فِي الصُّدُورِ خَفِيّاً وَ نَفَثَ فِي الْآذَانِ نَجِيّاً فَأَضَلَّ وَ أَرْدَى وَ وَعَدَ فَمَنَّى‏ وَ زَيَّنَ سَيِّئَاتِ الْجَرَائِمِ وَ هَوَّنَ مُوبِقَاتِ الْعَظَائِمِ حَتَّى إِذَا اسْتَدْرَجَ قَرِينَتَهُ‏ وَ اسْتَغْلَقَ رَهِينَتَهُ‏ أَنْكَرَ مَا زَيَّنَ‏ وَ اسْتَعْظَمَ مَا هَوَّنَ وَ حَذَّرَ مَا أَمَّنَ‏

I^-asws advise you with fearing Allah^-azwj Who has (left no) excuse with what He^-azwj has Warned, and He^-azwj Argued with what is a peak, and Cautioned you of an enemy who permeates in the chests hiddenly, and blows into the hearts whispering, so he^-la strays, and regresses, and he^-la promises by making one wish, and adorns the evil crimes, and belittles the destructive sins to the extent that when he^-la gradually encroaches his^-la pair and shuts down his captivity, he^-la denies what he^-la has adorned and magnifies what he^-la had belittled, and endangers what had been safe.

 

و منها في صفة خلق الإنسان‏

And from it, in describing creation of the human being

أَمْ هَذَا الَّذِي أَنْشَأَهُ فِي ظُلُمَاتِ الْأَرْحَامِ وَ شُغُفِ الْأَسْتَارِ نُطْفَةً دِهَاقاً وَ عَلَقَةً مِحَاقاً وَ جَنِيناً وَ رَاضِعاً وَ وَلِيداً وَ يَافِعاً ثُمَّ مَنَحَهُ قَلْباً حَافِظاً وَ لِسَاناً لَافِظاً وَ بَصَراً لَاحِظاً لِيَفْهَمَ مُعْتَبِراً وَ يُقَصِّرَ مُزْدَجِراً

Or this which He^-azwj has Grown in the darkness(es) of the wombs, and the clouds of veils, is a flowing seed, and (then) a shapeless clot, and (then) a foetus, and (then) a suckling, and (then) a child, and (then) a youth, and (then) a mature, then He^-azwj Granted him a preserving heart, and an uttering tongue, and a glancing sight in order for him to understand, taking lessons and he would abstain (from evil) by deterrence.

حَتَّى إِذَا قَامَ اعْتِدَالُهُ وَ اسْتَوَى‏ مِثَالُهُ‏ نَفَرَ مُسْتَكْبِراً وَ خَبَطَ سَادِراً مَاتِحاً فِي غَرْبِ هَوَاهُ‏ كَادِحاً سَعْياً لِدُنْيَاهُ فِي لَذَّاتِ طَرَبِهِ وَ بَدَوَاتِ‏ أَرَبِهِ ثُمَّ لَا يَحْتَسِبُ رَزِيَّةً وَ لَا يَخْشَعُ تَقِيَّةً فَمَاتَ فِي فِتْنَتِهِ غَرِيراً وَ عَاشَ فِي هَفْوَتِهِ‏ يَسِيراً لَمْ يُفِدْ عِوَضاً وَ لَمْ يَقْضِ مُفْتَرَضاً

Until when he stands upright and evens his stature, he goes around arrogantly and strikes his hand in bewilderment, he draws bucket-full of his whims, toiling, striving for his world in the pleasures of his aims, and innovations of his opinions. Then, he neither anticipated a calamity, nor did he fear apprehension. So he died in his infatuation, deceived, and he lived in pursuits for a little while.  He did not benefit by any compensation (Recompense) and did not fulfil any obligations.

دَهِمَتْهُ‏ فَجَعَاتُ الْمَنِيَّةِ فِي غُبَّرِ جِمَاحِهِ‏ وَ سَنَنِ‏ مِرَاحِهِ فَظَلَّ سَادِراً وَ بَاتَ سَاهِراً فِي غَمَرَاتِ الْآلَامِ وَ طَوَارِقِ الْأَوْجَاعِ وَ الْأَسْقَامِ بَيْنَ أَخٍ شَقِيقٍ وَ وَالِدٍ شَفِيقٍ- وَ دَاعِيَةٍ بِالْوَيْلِ جَزَعاً وَ لَادِمَةٍ لِلصَّدْرِ قَلَقاً وَ الْمَرْءُ فِي سَكْرَةٍ مُلْهِثَةٍ وَ غَمْرَةٍ كَارِثَةٍ وَ أَنَّةٍ مُوجِعَةٍ وَ جَذْبَةٍ مُكْرِبَةٍ وَ سَوْقَةٍ مُتْعِبَةٍ

The sudden death overcame him in the suffocation of his enjoyment and conduct of his perplexity and he strayed in confusion, and he spent the night awake immersed in the pains and hardships of aches and the illness, being between a real brother, and a compassionate father, and a mother wailing in panic and a crying sister, while he himself was under maddening uneasiness, serious senselessness, fearful cries, suffocating pains, anguish of suffocating sufferings and the pangs of death.

ثُمَّ أُدْرِجَ فِي أَكْفَانِهِ مُبْلِساً وَ جُذِبَ مُنْقَاداً سَلِساً ثُمَّ أُلْقِيَ عَلَى الْأَعْوَادِ رَجِيعَ وَصَبٍ‏ وَ نِضْوَ سَقَمٍ تَحْمِلُهُ حَفَدَةُ الْوِلْدَانِ وَ حَشَدَةُ الْإِخْوَانِ إِلَى دَارِ غُرْبَتِهِ وَ مُنْقَطَعِ زَوْرَتِهِ‏ وَ مُفْرَدِ وَحْشَتِهِ حَتَّى إِذَا انْصَرَفَ الْمُشَيِّعُ وَ رَجَعَ الْمُتَفَجِّعُ أُقْعِدَ فِي حُفْرَتِهِ نَجِيّاً لِبَهْتَةِ السُّؤَالِ وَ عَثْرَةِ الِامْتِحَانِ

Then he was rolled in his shroud quietly and was pulled along submissively. Then he was cast upon the planks, returning having toiled and wasted by sickness. Then his coffin was carried by the youths and helping brothers to a house of estrangement, and his visitors were cut off and his loneliness was for him along, until when the escorts dispersed and the mourners had returned, he was sat up in his grave in confusion for the questioning and slippery examination.

وَ أَعْظَمُ مَا هُنَالِكَ بَلِيَّةً نُزُولُ الْحَمِيمِ‏ وَ تَصْلِيَةُ الْجَحِيمِ‏ وَ فَوْرَاتُ السَّعِيرِ وَ سَوْرَاتُ الزَّفِيرِ لَا فَتْرَةٌ مُرِيحَةٌ وَ لَا دَعَةٌ مُزِيحَةٌ وَ لَا قُوَّةٌ حَاجِزَةٌ وَ لَا مَوْتَةٌ نَاجِزَةٌ وَ لَا سِنَةٌ مُسَلِّيَةٌ بَيْنَ أَطْوَارِ الْمَوْتَاتِ‏ وَ عَذَابِ السَّاعَاتِ إِنَّا بِاللَّهِ عَائِذُونَ

And the mightiest of what is over there is affliction of the descent of the boiling water and arriving to the blazing Fire, and outbursts of the flames, and intensity of the exhalations (of the ignited fire). There is neither are gap to rest in nor any period to relax in, nor any strength to intervene, nor death for solace, nor any sleep to ease the pain. He is between a variety of deaths (severe torments) and punishment of every moment. We seek Refuge with Allah^-azwj.

عِبَادَ اللَّهِ أَيْنَ الَّذِينَ عُمِّرُوا فَنَعِمُوا وَ عُلِّمُوا فَفَهِمُوا وَ أُنْظِرُوا فَلَهَوْا وَ سُلِّمُوا فَنَسُوا أُمْهِلُوا طَوِيلًا وَ مُنِحُوا جَمِيلًا وَ حُذِّرُوا أَلِيماً وَ وُعِدُوا جَسِيماً احْذَرُوا الذُّنُوبَ الْمُوَرِّطَةَ وَ الْعُيُوبَ الْمُسْخِطَةَ

Servants of Allah^-azwj! Where are those who lived long and enjoyed bounties, and were taught so they understood, and they were warned by they played around, and they were kept safe, so they forgot. They were respited for a long time and were beautifully provided, and they were cautioned of pain, and were promised plenty. Be careful of the destructive sins and the Wrath incurring faults.

أُولِي الْأَبْصَارِ وَ الْأَسْمَاعِ وَ الْعَافِيَةِ وَ الْمَتَاعِ هَلْ مِنْ مَنَاصٍ‏ أَوْ خَلَاصٍ أَوْ مَعَاذٍ أَوْ مَلَاذٍ أَوْ فِرَارٍ أَوْ مَحَارٍ أَمْ لَا- فَأَنَّى تُؤْفَكُونَ‏ أَمْ أَيْنَ تُصْرَفُونَ أَمْ بِمَا ذَا تَغْتَرُّونَ وَ إِنَّمَا حَظُّ أَحَدِكُمْ مِنَ الْأَرْضِ ذَاتِ الطُّوْلِ وَ الْعَرْضِ قِيدُ قَدِّهِ [مُنْعَفِراً] مُتَعَفِّراً عَلَى خَدِّهِ

O people of insight, and the hearing, and the good health, and the chattels! Is there any shelter, or escape, or refuge, or asylum, or fleeing or returning, or not? So why are you deluded? Or where are you dispersing to? Or with what are you being deceived? And rather, the share from the earth for every one of you is with the length and the breadth of his stature, covered in soil lying upon his cheek.

الْآنَ عِبَادَ اللَّهِ وَ الْخِنَاقُ‏ مُهْمَلٌ وَ الرُّوحُ مُرْسَلٌ فِي فَيْنَةِ الْإِرْشَادِ وَ رَاحَةِ الْأَجْسَادِ وَ بَاحَةِ الِاحْتِشَادِ وَ مَهَلِ الْبَقِيَّةِ وَ أُنُفِ الْمَشِيَّةِ وَ إِنْظَارِ التَّوْبَةِ وَ انْفِسَاحِ الْحَوْبَةِ قَبْلَ الضَّنْكِ‏ وَ الْمَضِيقِ وَ الرَّوْعِ‏ وَ الزُّهُوقِ‏ وَ قَبْلَ قُدُومِ الْغَائِبِ الْمُنْتَظَرِ وَ إِخْذَةِ الْعَزِيزِ الْمُقْتَدِرِ

Now, servants of Allah^-azwj, the noose (of death) is loose, and the soul is in a free state of guidance, and the bodies are at rest, and you can gather and are in an opportunity of the remaining (alive) in the desire (free will), and the delayed repentance, and peaceful situation before the severity, and the narrowness, and the fear, and the weakness, and before the advent of the awaited hidden matter (death), and being Seized by the Mighty, the All-Powerful’.[83]

[قال الشريف و في الخبر أنه ع لما خطب بهذه الخطبة اقشعرت لها الجلود و بكت العيون و رجفت القلوب و من الناس من يسمي هذه الخطبة الغراء]

Al Shareef (the compiler) said, ‘And it is in the Hadeeth, when he^-asws addressed this sermon, the skins had goosebumps, and the eyes cried, and the hearts palpitated, and from the one there is one who named this as ‘Khutba Al Gara’a’ (the brilliant sermon)’.

 

 

84 و من خطبة له ع في ذكر عمرو بن العاص‏

Sermon 84 – And from a sermon of his^-asws in mentioning Amro Bin Al-Aas

عَجَباً لِابْنِ النَّابِغَةِ يَزْعُمُ لِأَهْلِ الشَّامِ أَنَّ فِيَّ دُعَابَةً وَ أَنِّي امْرُؤٌ تِلْعَابَةٌ أُعَافِسُ وَ أُمَارِسُ‏ لَقَدْ قَالَ بَاطِلًا وَ نَطَقَ آثِماً

‘Strange of Ibn Al-Nabiga (Amro Bin Al-Aas)! The people of Syria are alleging that there is humour in me^-asws, and I^-asws am a man with humour, frolicking, fun. He has said a falsity and has spoken a sin.

أَمَا وَ شَرُّ الْقَوْلِ الْكَذِبُ إِنَّهُ لَيَقُولُ فَيَكْذِبُ وَ يَعِدُ فَيُخْلِفُ وَ يُسْأَلُ فَيَبْخَلُ وَ يَسْأَلُ فَيُلْحِفُ‏ وَ يَخُونُ الْعَهْدَ وَ يَقْطَعُ الْإِلَ‏ فَإِذَا كَانَ عِنْدَ الْحَرْبِ فَأَيُّ زَاجِرٍ وَ آمِرٍ هُوَ مَا لَمْ تَأْخُذِ السُّيُوفُ مَآخِذَهَا

As for the evilest word, it is the lie. He speaks so he lies, and he promises so he breaks, and he asks so he is importune, and he is asked so he is stingy, and he betrays the pact, and cuts the kinship. When it was during the war, he rebukes and instructs so long as the swords do not take a taking (battle starts).

فَإِذَا كَانَ ذَلِكَ كَانَ أَكْبَرُ [أَكْبَرَ] مَكِيدَتِهِ أَنْ يَمْنَحَ [الْقَوْمَ‏] الْقَرْمَ سَبَّتَهُ‏ أَمَا وَ اللَّهِ إِنِّي لَيَمْنَعُنِي مِنَ اللَّعِبِ ذِكْرُ الْمَوْتِ وَ إِنَّهُ لَيَمْنَعُهُ مِنْ قَوْلِ الْحَقِّ نِسْيَانُ الْآخِرَةِ إِنَّهُ لَمْ يُبَايِعْ مُعَاوِيَةَ حَتَّى شَرَطَ أَنْ يُؤْتِيَهُ أَتِيَّةً وَ يَرْضَخَ لَهُ عَلَى تَرْكِ الدِّينِ رَضِيخَةً

So, when it was that, it was the greatest of his plots is that he exposed his private parts. But by Allah^-azwj, the remembrance of death prevents me from playing, and he is prevented from words of truth, by forgetfulness of the Hereafter. He did not pledge allegiance to Muawiya until he stipulated for him that he would give him an award and he would comply upon neglecting the religion for him for an award’.[84]

 

 

85 و من خطبة له ع و فيها صفات ثمان من صفات الجلال

Sermon 85 – And from a sermon of his^-asws, and in it are eight attributes from the Attributes of the Majestic

وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ الْأَوَّلُ لَا شَيْ‏ءَ قَبْلَهُ وَ الْآخِرُ لَا غَايَةَ لَهُ لَا تَقَعُ الْأَوْهَامُ لَهُ عَلَى صِفَةٍ وَ لَا تُعْقَدُ 922 الْقُلُوبُ مِنْهُ عَلَى كَيْفِيَّةٍ وَ لَا تَنَالُهُ التَّجْزِئَةُ وَ التَّبْعِيضُ وَ لَا تُحِيطُ بِهِ الْأَبْصَارُ وَ الْقُلُوبُ‏

‘And I^-asws testify that there is no god except Allah^-azwj Alone, there being no associate for Him^‑azwj, the First, there being no thing before Him^-azwj, and the Last, there being no peak for Him^-azwj. The imaginations do not fall to Him^-azwj upon a description, nor do the hearts hold from it upon a quality, nor can the division and the analysis attain Him^-azwj, nor can the sights and the hearts encompass Him^-azwj’.

 

و منها

And from it

فَاتَّعِظُوا عِبَادَ اللَّهِ بِالْعِبَرِ النَّوَافِعِ وَ اعْتَبِرُوا بِالْآيِ السَّوَاطِعِ‏ وَ ازْدَجِرُوا بِالنُّذُرِ الْبَوَالِغِ‏ وَ انْتَفِعُوا بِالذِّكْرِ وَ الْمَوَاعِظِ فَكَأَنْ قَدْ عَلِقَتْكُمْ مَخَالِبُ الْمَنِيَّةِ وَ انْقَطَعَتْ مِنْكُمْ عَلَائِقُ الْأُمْنِيَّةِ وَ دَهِمَتْكُمْ مُفْظِعَاتُ الْأُمُورِ وَ السِّيَاقَةُ إِلَى‏ الْوِرْدُ الْمَوْرُودُ فَ كُلُّ نَفْسٍ مَعَها سائِقٌ وَ شَهِيدٌ سَائِقٌ يَسُوقُهَا إِلَى مَحْشَرِهَا وَ شَاهِدٌ يَشْهَدُ عَلَيْهَا بِعَمَلِهَا

‘Take advice, servants of Allah^-azwj, with the beneficial lessons, and learn lessons with the shining Signs! It is as if the claws of death have swallowed you, and the rations of hope have been cut off from you all, and rushing you to the difficult matters, and the ushering is to the place of return, and with every soul there would be an usher and a witness. An usher ushering to its gathering place, and a witness testifying upon it of its deeds’.

و منها في صفة الجنة

And from it regarding the description of Paradise

دَرَجَاتٌ مُتَفَاضِلَاتٌ وَ مَنَازِلُ مُتَفَاوِتَاتٌ لَا يَنْقَطِعُ نَعِيمُهَا وَ لَا يَظْعَنُ مُقِيمُهَا وَ لَا يَهْرَمُ خَالِدُهَا وَ لَا يَبْأَسُ سَاكِنُهَا

‘Its levels are due to the superiority, and different (types of) houses. Its Bounties are not terminated, nor will its stayers depart from it, nor will the eternal ones age, nor will its dwellers despair’.[85]

 

86 و من خطبة له ع و فيها بيان صفات الحق جل جلاله، ثم عظة الناس بالتقوى و المشورة

Sermon 86 – And from a sermon of his^-asws, and in it is explanation of the Attributes of the Truth, Majestic is His^-azwj Majesty, then he^-asws preached the people with the piety and the consulting

قَدْ عَلِمَ السَّرَائِرَ وَ خَبَرَ الضَّمَائِرَ لَهُ الْإِحَاطَةُ بِكُلِّ شَيْ‏ءٍ وَ الْغَلَبَةُ لِكُلِّ شَيْ‏ءٍ وَ الْقُوَّةُ عَلَى كُلِّ شَيْ‏ءٍ

‘He^-asws Knows the secrets and is aware of the consciences, for Him^-azwj is the Encompassing with all things, and the overcoming all things, and the Strength upon all things.

 

عظة الناس‏

Preaching the people

فَلْيَعْمَلِ الْعَامِلُ مِنْكُمْ فِي أَيَّامِ مَهَلِهِ قَبْلَ إِرْهَاقِ أَجَلِهِ‏ وَ فِي فَرَاغِهِ قَبْلَ أَوَانِ شُغُلِهِ وَ فِي مُتَنَفَّسِهِ قَبْلَ أَنْ يُؤْخَذَ بِكَظَمِهِ‏ وَ لْيُمَهِّدْ لِنَفْسِهِ وَ قَدَمِهِ وَ لْيَتَزَوَّدْ مِنْ دَارِ ظَعْنِهِ لِدَارِ إِقَامَتِهِ

So let the worker from you work during the days of his opportunity before the expiry of his term, and during his free times before the time of his pre-occupation, and during his breathing before his swallowing is seized (by death) and let his provide for himself and send it ahead and let him provide from a house of his pausing for a house of his staying.

فَاللَّهَ اللَّهَ‏ أَيُّهَا النَّاسُ فِيمَا اسْتَحْفَظَكُمْ مِنْ كِتَابِهِ وَ اسْتَوْدَعَكُمْ مِنْ حُقُوقِهِ فَإِنَّ اللَّهَ سُبْحَانَهُ لَمْ يَخْلُقْكُمْ عَبَثاً وَ لَمْ يَتْرُكْكُمْ سُدًى وَ لَمْ يَدَعْكُمْ فِي جَهَالَةٍ وَ لَا عَمًى

Allah^-azwj! Allah^-azwj, O you people, regarding what He^-azwj has Made you preserve from His^-azwj Book and has Entrusted you of His^-azwj Rights, for Allah^-azwj the Glorious has not Created you in vain and has not Left you purposeless, nor did He^-azwj Leave you in ignorance nor blindness.

قَدْ سَمَّى آثَارَكُمْ‏ وَ عَلِمَ أَعْمَالَكُمْ وَ كَتَبَ آجَالَكُمْ وَ أَنْزَلَ عَلَيْكُمُ الْكِتَابَ‏ تِبْياناً لِكُلِّ شَيْ‏ءٍ وَ عَمَّرَ فِيكُمْ نَبِيَّهُ‏ أَزْمَاناً حَتَّى أَكْمَلَ لَهُ وَ لَكُمْ فِيمَا أَنْزَلَ مِنْ كِتَابِهِ دِينَهُ الَّذِي رَضِيَ لِنَفْسِهِ وَ أَنْهَى إِلَيْكُمْ عَلَى لِسَانِهِ مَحَابَّهُ‏ مِنَ الْأَعْمَالِ وَ مَكَارِهَهُ وَ نَوَاهِيَهُ وَ أَوَامِرَهُ

He^-azwj has Named your effects (works) and Taught your deeds, and has Decreed your terms, and Sent down the Boon unto you wherein is clarification of all things, and He^-azwj Caused His^‑azwj Prophet^-saww to live among you all for a tie until He^-azwj has Perfected for him^-asws and for you all regarding what He^-azwj had Revealed from His^-azwj Book, of His^-azwj religion which He^‑azwj was Satisfied for Himself^-azwj, and He^-azwj Flowed to you upon his^-saww tongue, from His^‑azwj Loved of the deeds and His^-azwj Abhorrent, and His^-azwj Prohibitions and His^-azwj Commands.

وَ أَلْقَى إِلَيْكُمُ الْمَعْذِرَةَ وَ اتَّخَذَ عَلَيْكُمُ الْحُجَّةَ وَ قَدَّمَ‏ إِلَيْكُمْ بِالْوَعِيدِ وَ أَنْذَرَكُمْ‏ بَيْنَ يَدَيْ عَذابٍ شَدِيدٍ فَاسْتَدْرِكُوا بَقِيَّةَ أَيَّامِكُمْ وَ اصْبِرُوا لَهَا أَنْفُسَكُمْ‏ فَإِنَّهَا قَلِيلٌ فِي كَثِيرِ الْأَيَّامِ الَّتِي تَكُونُ مِنْكُمْ فِيهَا الْغَفْلَةُ وَ التَّشَاغُلُ عَنِ الْمَوْعِظَةِ

And He^-azwj Cast the excuses to you and Took the Argument upon you, and He^-azwj Advanced to you the Promises and Warned you all of the severe Punishment in front. Therefore, realise the remainder of your days and observe patience by yourselves for it, for these are few compared to the many days which you were in heedlessness and too pre-occupied from taking preaching.

وَ لَا تُرَخِّصُوا لِأَنْفُسِكُمْ فَتَذْهَبَ بِكُمُ الرُّخَصُ مَذَاهِبَ الظَّلَمَةِ وَ لَا تُدَاهِنُوا فَيَهْجُمَ بِكُمُ الْإِدْهَانُ عَلَى الْمَعْصِيَةِ

And do not give allowance to yourselves for the allowance will be taking you to the doctrines of the unjust, nor be easy-going, for the relaxation (attitude) will lead you to the disobedience.

عِبَادَ اللَّهِ إِنَّ أَنْصَحَ النَّاسِ لِنَفْسِهِ أَطْوَعُهُمْ لِرَبِّهِ وَ إِنَّ أَغَشَّهُمْ لِنَفْسِهِ أَعْصَاهُمْ لِرَبِّهِ وَ الْمَغْبُونُ‏ مَنْ غَبَنَ نَفْسَهُ وَ الْمَغْبُوطُ مَنْ سَلِمَ لَهُ دِينُهُ وَ السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ وَ الشَّقِيُّ مَنِ انْخَدَعَ لِهَوَاهُ وَ غُرُورِهِ-

Servants of Allah^-azwj! The most advising of the people to himself is their most obedient to his Lord^-azwj, and the most deceiving of them to himself is their most disobedient to his Lord^-azwj, and the embezzled is the one who embezzles himself, and most envied is the one whose religion is safe for him, and the fortunate is the one who takes preaching with others, and the wretched is the one who takes to his whims and his deceptions.

وَ اعْلَمُوا أَنَّ يَسِيرَ الرِّيَاءِ شِرْكٌ وَ مُجَالَسَةَ أَهْلِ الْهَوَى مَنْسَاةٌ لِلْإِيمَانِ‏ وَ مَحْضَرَةٌ لِلشَّيْطَانِ

And know that the least of showing off is Shirk (associating with Allah^-azwj), and gatherings of the people of personal desires makes one forgetful of the Eman and is an attendance of the Satan^-la.

‏ جَانِبُوا الْكَذِبَ فَإِنَّهُ مُجَانِبٌ لِلْإِيمَانِ الصَّادِقُ عَلَى شَفَا مَنْجَاةٍ وَ كَرَامَةٍ وَ الْكَاذِبُ عَلَى شَرَفِ مَهْوَاةٍ وَ مَهَانَةٍ وَ لَا تَحَاسَدُوا فَإِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ وَ لَا تَبَاغَضُوا فَإِنَّهَا الْحَالِقَةُ

Shun the lies for it is a shunning of the Eman. The truthful one is on the verge of salvation and honours while the liar is on the verge of ignominy and humiliation, and do not envy each other for the envy consumes the Eman like what the fire consumes the firewood, nor hate each other, for it is an eraser (of Blessings).

وَ اعْلَمُوا أَنَّ الْأَمَلَ يُسْهِي الْعَقْلَ وَ يُنْسِي الذِّكْرَ فَأَكْذِبُوا الْأَمَلَ فَإِنَّهُ غُرُورٌ وَ صَاحِبُهُ مَغْرُورٌ

And know that the long hopes (leads to) loss of intellect and makes one forget the Zikr, therefore belie the long hopes for it is a deception and its owner is deceived’.[86]

 

 

87 و من خطبة له ع و هي في بيان صفات المتقين و صفات الفساق و التنبيه إلى مكان العترة الطيبة و الظن الخاطئ لبعض الناس‏

Sermon 87 – And from a sermon of his^-asws, and it is in explanation of the attributes of the pious, and attributes of the mischievous, and the alerting to the position of the goodly family^-asws and the erroneous conjectures by some of the people

عِبَادَ اللَّهِ إِنَّ مِنْ أَحَبِّ عِبَادِ اللَّهِ إِلَيْهِ عَبْداً أَعَانَهُ اللَّهُ عَلَى نَفْسِهِ فَاسْتَشْعَرَ الْحُزْنَ وَ تَجَلْبَبَ الْخَوْفَ‏ فَزَهَرَ مِصْبَاحُ الْهُدَى‏ فِي قَلْبِهِ وَ أَعَدَّ الْقِرَى‏ لِيَوْمِهِ النَّازِلِ بِهِ

‘Servants of Allah^-azwj! Surely from the servants of Allah^-azwj most Beloved to Him^-azwj is a servant whom Allah^-azwj Assists upon himself, so he fees the grief and wears the fear, so the lamp of guidance blossoms in his heart and he prepares for the need of his day (of death) to befall him.

فَقَرَّبَ عَلَى نَفْسِهِ الْبَعِيدَ وَ هَوَّنَ الشَّدِيدَ نَظَرَ فَأَبْصَرَ وَ ذَكَرَ فَاسْتَكْثَرَ وَ ارْتَوَى مِنْ عَذْبٍ فُرَاتٍ سُهِّلَتْ لَهُ مَوَارِدُهُ فَشَرِبَ نَهَلًا وَ سَلَكَ سَبِيلًا جَدَداً قَدْ خَلَعَ سَرَابِيلَ الشَّهَوَاتِ وَ تَخَلَّى مِنَ الْهُمُومِ إِلَّا هَمّاً وَاحِداً انْفَرَدَ بِهِ

He draws the distant near to himself and considers the server as easy. He looks and is insightful, and he does Zikr and is frequent, and he saturates from the fresh water whose arrival is eased for him. So he drinks to saturation and walks the main way, having removed the trouser of desires and isolates from the worries except for one worry he is individual with it.

فَخَرَجَ مِنْ صِفَةِ الْعَمَى وَ مُشَارَكَةِ أَهْلِ الْهَوَى وَ صَارَ مِنْ مَفَاتِيحِ أَبْوَابِ الْهُدَى وَ مَغَالِيقِ أَبْوَابِ الرَّدَى قَدْ أَبْصَرَ طَرِيقَهُ وَ سَلَكَ سَبِيلَهُ وَ عَرَفَ مَنَارَهُ وَ قَطَعَ غِمَارَهُ‏ وَ اسْتَمْسَكَ مِنَ الْعُرَى بِأَوْثَقِهَا وَ مِنَ الْحِبَالِ بِأَمْتَنِهَا

So, he exits from the description of the blind and partnering the people of whims and becomes from the keys of the doors of guidance and closes the doors of regress. He sees his path and travels its way, and he recognises its minarets and cut across its depths and holds fast to the handle with its firmness and from the ropes with its strength.

فَهُوَ مِنَ الْيَقِينِ عَلَى مِثْلِ ضَوْءِ الشَّمْسِ قَدْ نَصَبَ نَفْسَهُ لِلَّهِ سُبْحَانَهُ فِي أَرْفَعِ الْأُمُورِ مِنْ إِصْدَارِ كُلِّ وَارِدٍ عَلَيْهِ وَ تَصْيِيرِ كُلِّ فَرْعٍ إِلَى أَصْلِهِ مِصْبَاحُ ظُلُمَاتٍ كَشَّافُ‏ عَشَوَاتٍ‏ مِفْتَاحُ مُبْهَمَاتٍ دَفَّاعُ مُعْضِلَاتٍ دَلِيلُ فَلَوَاتٍ‏

Thus, he is upon the certainty like illumination of the sun having set up himself for Allah^-azwj the Glorious in lofty matters from implementing all what is referred to him and rendering every branch to its root. He is a lamp in the darkness(es), remover of blindness(es), and key to the obscurities, and dispeller of the dilemmas, a guide in the wilderness (devoid of realities).

يَقُولُ فَيُفْهِمُ وَ يَسْكُتُ فَيَسْلَمُ قَدْ أَخْلَصَ لِلَّهِ فَاسْتَخْلَصَهُ فَهُوَ مِنْ مَعَادِنِ دِينِهِ وَ أَوْتَادِ أَرْضِهِ قَدْ أَلْزَمَ نَفْسَهُ الْعَدْلَ فَكَانَ أَوَّلَ عَدْلِهِ نَفْيُ الْهَوَى عَنْ نَفْسِهِ يَصِفُ الْحَقَّ وَ يَعْمَلُ بِهِ

He speaks and makes one understand, and he keeps silent, so he is safe from. He is sincere to Allah^-azwj, so He^-azwj Purifies him, so he is from the mines of His^-azwj religion and pegs of His^-azwj earth having necessitating himself to the justice. So the first of his justice is negating the personal desires from himself describing the truth and acting with it.

لَا يَدَعُ لِلْخَيْرِ غَايَةً إِلَّا أَمَّهَا وَ لَا مَظِنَّةً إِلَّا قَصَدَهَا قَدْ أَمْكَنَ الْكِتَابَ مِنْ زِمَامِهِ‏ فَهُوَ قَائِدُهُ وَ إِمَامُهُ يَحُلُّ حَيْثُ حَلَّ ثَقَلُهُ‏ وَ يَنْزِلُ حَيْثُ كَانَ مَنْزِلُهُ‏

He does not leave any peak of the goodness except he goes for it, nor any goodly thought except he aims for it. He enables the Book from his reins, so it leads him and his leader, releasing where it releases its weight (Commands) and he descends wherever it would descend him.

 

صفات الفساق‏

Attributes of the mischievous

وَ آخَرُ قَدْ تَسَمَّى عَالِماً وَ لَيْسَ بِهِ فَاقْتَبَسَ جَهَائِلَ مِنْ جُهَّالٍ وَ أَضَالِيلَ مِنْ ضُلَّالٍ وَ نَصَبَ لِلنَّاسِ أَشْرَاكاً مِنْ حَبَائِلِ غُرُورٍ وَ قَوْلِ زُورٍ قَدْ حَمَلَ الْكِتَابَ عَلَى آرَائِهِ وَ عَطَفَ الْحَقَ‏ عَلَى أَهْوَائِهِ

And another (person) has named himself as a scholar and he isn’t so. He has earned the ignorance(s) from the ignoramuses and straying from the strayed one, and he has set up for the people traps of the ropes of deceit and false words. He is carrying the Book upon his (personal) opinions and turns the truth upon his own whims.

يُؤْمِنُ النَّاسَ مِنَ الْعَظَائِمِ وَ يُهَوِّنُ كَبِيرَ الْجَرَائِمِ يَقُولُ أَقِفُ عِنْدَ الشُّبُهَاتِ وَ فِيهَا وَقَعَ وَ يَقُولُ أَعْتَزِلُ الْبِدَعَ وَ بَيْنَهَا اضْطَجَعَ

He makes people to feel safe from the major sins and he belittles the major crimes. He says, ‘I pause at the suspicions’ while he has fallen in these, and he says, ‘I am aloof from the innovations’, while he is lying down between these.

فَالصُّورَةُ صُورَةُ إِنْسَانٍ وَ الْقَلْبُ قَلْبُ حَيَوَانٍ لَا يَعْرِفُ بَابَ الْهُدَى فَيَتَّبِعَهُ وَ لَا بَابَ الْعَمَى فَيَصُدَّ عَنْهُ وَ ذَلِكَ مَيِّتُ الْأَحْيَاءِ

So, the image is an image of a human being while the heart is a heart of an animal. He neither recognises the door of guidance nor the door of blindness. He is blocked from it, and that one is the living dead.

 

عترة النبي‏

Family^-asws of the Prophet^-saww

فَأَيْنَ تَذْهَبُونَ‏ وَ أَنَّى تُؤْفَكُونَ‏ وَ الْأَعْلَامُ‏ قَائِمَةٌ وَ الْآيَاتُ وَاضِحَةٌ وَ الْمَنَارُ مَنْصُوبَةٌ فَأَيْنَ يُتَاهُ بِكُمْ‏ وَ كَيْفَ تَعْمَهُونَ‏ وَ بَيْنَكُمْ عِتْرَةُ نَبِيِّكُمْ وَ هُمْ أَزِمَّةُ الْحَقِّ وَ أَعْلَامُ الدِّينِ وَ أَلْسِنَةُ الصِّدْقِ فَأَنْزِلُوهُمْ بِأَحْسَنِ مَنَازِلِ الْقُرْآنِ وَ رِدُوهُمْ وُرُودَ الْهِيمِ الْعِطَاشِ‏

‘So where are you going? [81:26]?! But, How are you then being deluded? [6:95], and between you is your Prophet^-saww and family^-asws of your Prophet^-saww?! And they^-asws are the signposts of the truth and tongues of truthfulness, so accord them^-asws the status with the excellent status of the Quran and return to them^-asws like the returning of the thirsty camels.

أَيُّهَا النَّاسُ خُذُوهَا عَنْ خَاتَمِ النَّبِيِّينَ ص إِنَّهُ يَمُوتُ مَنْ مَاتَ مِنَّا وَ لَيْسَ بِمَيِّتٍ وَ يَبْلَى مَنْ بَلِيَ مِنَّا وَ لَيْسَ بِبَالٍ فَلَا تَقُولُوا بِمَا لَا تَعْرِفُونَ فَإِنَّ أَكْثَرَ الْحَقِّ فِيمَا تُنْكِرُونَ وَ اعْذِرُوا مَنْ لَا حُجَّةَ لَكُمْ عَلَيْهِ وَ هُوَ أَنَا

O you people! Take it from the last of the Prophets^-saww: ‘He is dying, one from us^-asws who dies and he^-asws isn’t dead, and he is decaying, the one from us^-asws who decays, and he doesn’t decay’. So, do not be saying you do not know, for most of the truth is in what you are denying, and excuse the one there is no argument for you upon him, and I^-asws am he.

أَ لَمْ أَعْمَلْ فِيكُمْ بِالثَّقَلِ الْأَكْبَرِ وَ أَتْرُكْ فِيكُمُ الثَّقَلَ الْأَصْغَرَ قَدْ رَكَزْتُ فِيكُمْ رَايَةَ الْإِيمَانِ وَ وَقَفْتُكُمْ عَلَى حُدُودِ الْحَلَالِ وَ الْحَرَامِ وَ أَلْبَسْتُكُمُ الْعَافِيَةَ مِنْ عَدْلِي وَ فَرَشْتُكُمُ‏ الْمَعْرُوفَ مِنْ قَوْلِي وَ فِعْلِي وَ أَرَيْتُكُمْ كَرَائِمَ الْأَخْلَاقِ مِنْ نَفْسِي فَلَا تَسْتَعْمِلُوا الرَّأْيَ فِيمَا لَا يُدْرِكُ قَعْرَهُ الْبَصَرُ وَ لَا تَتَغَلْغَلُ إِلَيْهِ الْفِكَرُ

Did I^-asws not work among you with the bigger heavy thing (Quran) and left among you the smaller (weighty thing – People^-asws of the Household)? And I^-asws fastened among you the flag of Eman, and harmonised you upon the limits of the Permissible(s) and the Prohibitions, and clothed you in well-being from my^-asws justice, and furnished you with the kindness from my^-asws words and my^-asws deed, and showed you the honourable manners from myself^-asws? So, do not utilise the opinion in what you cannot realise its depths of the insight, nor can the thoughts (are) unable to penetrate’.

 

ظن خاطئ‏

Misconceptions

و منها حَتَّى يَظُنَّ الظَّانُّ أَنَّ الدُّنْيَا مَعْقُولَةٌ عَلَى بَنِي أُمَيَّةَ تَمْنَحُهُمْ دَرَّهَا وَ تُورِدُهُمْ صَفْوَهَا وَ لَا يُرْفَعُ عَنْ هَذِهِ الْأُمَّةِ سَوْطُهَا وَ لَا سَيْفُهَا وَ كَذَبَ الظَّانُّ لِذَلِكَ بَلْ هِيَ مَجَّةٌ مِنْ لَذِيذِ الْعَيْشِ يَتَطَعَّمُونَهَا بُرْهَةً ثُمَّ يَلْفِظُونَهَا جُمْلَةً

And from it – ‘To the extent that the thinker would think that the world is appropriate for the clan of Umayya conferring its house upon them, and quenching them its clean water, and that their whips and their sword would not be lifted from this community. And the thinker is lying to that. But it is a wave of pleasurable life they are being fed for a while, then they will be vomiting out in total’.[87]

 

 

88 و من خطبة له ع و فيها بيان للأسباب التي تهلك الناس‏

Sermon 88 – And from a sermon of his^-asws, and in it is explanation of the cause which destroy the people

أَمَّا بَعْدُ فَإِنَّ اللَّهَ لَمْ يَقْصِمْ‏ جَبَّارِي دَهْرٍ قَطُّ إِلَّا بَعْدَ تَمْهِيلٍ وَ رَخَاءٍ وَ لَمْ يَجْبُرْ عَظْمَ أَحَدٍ مِنَ الْأُمَمِ إِلَّا بَعْدَ أَزْلٍ‏ وَ بَلَاءٍ وَ فِي دُونِ مَا اسْتَقْبَلْتُمْ مِنْ عَتْبٍ‏ وَ مَا اسْتَدْبَرْتُمْ مِنْ خَطْبٍ مُعْتَبَرٌ وَ مَا كُلُّ ذِي قَلْبٍ بِلَبِيبٍ وَ لَا كُلُّ ذِي سَمْعٍ بِسَمِيعٍ وَ لَا كُلُّ [ذِي‏] نَاظِرٍ بِبَصِيرٍ

‘As for after, surely Allah^-azwj the Glorious did not Break the tyrants of the time at all except after respite and ease and did not Mend the bones of anyone from the communities except after sufferings and afflictions, and in besides what faced from an affliction and turned around from an affliction taking a lesson, and not everyone with a heart understands, nor everyone with an ear would hear, nor everyone with looking would be insightful.

فَيَا عَجَباً وَ مَا لِيَ لَا أَعْجَبُ مِنْ خَطَإِ هَذِهِ الْفِرَقِ عَلَى اخْتِلَافِ حُجَجِهَا فِي دِينِهَا لَا يَقْتَصُّونَ أَثَرَ نَبِيٍّ وَ لَا يَقْتَدُونَ بِعَمَلِ وَصِيٍّ وَ لَا يُؤْمِنُونَ بِغَيْبٍ وَ لَا يَعِفُّونَ‏ عَنْ عَيْبٍ يَعْمَلُونَ فِي الشُّبُهَاتِ وَ يَسِيرُونَ فِي الشَّهَوَاتِ الْمَعْرُوفُ فِيهِمْ مَا عَرَفُوا وَ الْمُنْكَرُ عِنْدَهُمْ مَا أَنْكَرُوا

Oh, how strange! And why should I^-asws not wonder from the mistakes of this sect upon its different arguments in its religion. Neither are they aiming for the footsteps of any Prophet^-as nor are they following with the deeds of any successor^-as, nor are they believing in the unseen, nor are they excusing from any fault. They are working in suspicions and are conducting in lustful desires. The good among them is what they recognise (as being good) and the evil in their presence is what they are denying (as being evil).

مَفْزَعُهُمْ فِي الْمُعْضِلَاتِ إِلَى أَنْفُسِهِمْ وَ تَعْوِيلُهُمْ فِي الْمُهِمَّاتِ عَلَى آرَائِهِمْ كَأَنَّ كُلَّ امْرِئٍ مِنْهُمْ إِمَامُ نَفْسِهِ قَدْ أَخَذَ مِنْهَا فِيمَا يَرَى بِعُرًى ثِقَاتٍ وَ أَسْبَابٍ مُحْكَمَاتٍ‏

Their sheltering during the dilemmas is to themselves, and they are interpreting regarding the vague matters are by their own opinions. It is as if every person from them is an imam until himself. He has taken from it regarding what he sees as being trustworthy handholds, and decisive causes’.[88]

 

 

89 و من خطبة له ع في الرسول الأعظم صلى اللّه عليه و آله و بلاغ الإمام عنه‏

Sermon 89 – And from a sermon of his^-asws regarding the mightiest Rasool^‑saww, may the Salawaat of Allah^-azwj be upon him^-saww and his^-saww Progeny^-asws, and delivery by the Imam^-asws on his^-saww behalf

أَرْسَلَهُ عَلَى حِينِ‏ فَتْرَةٍ مِنَ الرُّسُلِ‏ وَ طُولِ هَجْعَةٍ مِنَ الْأُمَمِ‏ وَ اعْتِزَامٍ‏ مِنَ الْفِتَنِ وَ انْتِشَارٍ مِنَ الْأُمُورِ وَ تَلَظٍّ مِنَ الْحُرُوبِ‏ وَ الدُّنْيَا كَاسِفَةُ النُّورِ ظَاهِرَةُ الْغُرُورِ عَلَى حِينِ اصْفِرَارٍ مِنْ وَرَقِهَا وَ إِيَاسٍ مِنْ ثَمَرِهَا وَ [إِعْوَارٍ] اغْوِرَارٍ مِنْ مَائِهَا

‘He^-azwj Sent him^-saww when there was a gap period from the Rasools^-as, and a prolonged slumber from the communities, and an aim from the Fitna, and scattering of the affairs, and blazes from the wars, and the world was eclipsed from the Noor, the deception was prevailing, when there was paleness from its leaves, and despair from its fruits, and evaporation of its waters (springs).

قَدْ دَرَسَتْ مَنَارُ الْهُدَى وَ ظَهَرَتْ أَعْلَامُ الرَّدَى فَهِيَ مُتَجَهِّمَةٌ لِأَهْلِهَا عَابِسَةٌ فِي وَجْهِ طَالِبِهَا ثَمَرُهَا الْفِتْنَةُ وَ طَعَامُهَا الْجِيفَةُ وَ شِعَارُهَا الْخَوْفُ وَ دِثَارُهَا السَّيْفُ.

The flags of guidance had been obscured and the flags of ruination had appeared. It was grim to its people, frowning in the faces of its seekers. Its fruit was the Fitna and its food was the carcass, and its motto was the fear, and its garment was the sword.

فَاعْتَبِرُوا عِبَادَ اللَّهِ وَ اذْكُرُوا تِيكَ الَّتِي آبَاؤُكُمْ وَ إِخْوَانُكُمْ بِهَا مُرْتَهَنُونَ‏ وَ عَلَيْهَا مُحَاسَبُونَ وَ لَعَمْرِي مَا تَقَادَمَتْ بِكُمْ وَ لَا بِهِمُ الْعُهُودُ وَ لَا خَلَتْ فِيمَا بَيْنَكُمْ وَ بَيْنَهُمُ الْأَحْقَابُ‏ وَ الْقُرُونُ وَ مَا أَنْتُمُ الْيَوْمَ مِنْ يَوْمَ كُنْتُمْ فِي أَصْلَابِهِمْ بِبَعِيدٍ.

Take lessons, O servants of Allah^-azwj, and recall the straying which your fathers and your brothers were pledged with and would be Reckoned upon it. And by my^-asws life! Neither have the eras (time intervals) preceded with you nor with them, nor have the aeons (ages) and the centuries passed in what is between you and them, nor are you today remote from the day you were in their loins.

وَ اللَّهِ مَا أَسْمَعَكُمُ الرَّسُولُ شَيْئاً إِلَّا وَ هَا أَنَا ذَا مُسْمِعُكُمُوهُ وَ مَا أَسْمَاعُكُمُ الْيَوْمَ بِدُونِ أَسْمَاعِكُمْ بِالْأَمْسِ وَ لَا شُقَّتْ لَهُمُ الْأَبْصَارُ وَ لَا جُعِلَتْ لَهُمُ الْأَفْئِدَةُ فِي ذَلِكَ الزَّمَانِ إِلَّا وَ قَدْ أُعْطِيتُمْ مِثْلَهَا فِي هَذَا الزَّمَانِ

By Allah^-azwj! The Rasool^-saww did not make you listen to anything except and here I^-asws am, making you listen to it (again), and I^-asws am not making you listen today to anything other than what he^-saww had made you listen to yesterday. Neither the sights which were opened for them nor the hearts which were made to be for them during that time (any different), and you have been given similar to it in this time period.

وَ وَ اللَّهِ مَا بُصِّرْتُمْ بَعْدَهُمْ شَيْئاً جَهِلُوهُ وَ لَا أُصْفِيتُمْ بِهِ‏ وَ حُرِمُوهُ وَ لَقَدْ نَزَلَتْ بِكُمُ الْبَلِيَّةُ جَائِلًا خِطَامُهَا رِخْواً بِطَانُهَا فَلَا يَغُرَّنَّكُمْ مَا أَصْبَحَ فِيهِ أَهْلُ الْغُرُورِ فَإِنَّمَا هُوَ ظِلٌّ مَمْدُودٌ إِلَى أَجَلٍ مَعْدُودٍ

And by Allah^-azwj! You have not been given insight of anything they had been ignorant of, nor have you been given it and they were depriving of it. And the affliction has befallen with you, it throat is relaxed, and its rein is loosened. So, let it not deceive you what the people of deceit had come to be in, for rather it is an extended shade to a numbered term’.[89]

 

 

90 و من خطبة له ع و تشتمل على قدم الخالق و عظم مخلوقاته، و يختمها بالوعظ

Sermon 90 – And from a sermon of his^-asws, and it is inclusive upon the ancientness of the Creator and mightiness of His^-azwj creation, and he^-asws ends it with the preaching

الْحَمْدُ لِلَّهِ الْمَعْرُوفِ مِنْ غَيْرِ رُؤْيَةٍ وَ الْخَالِقِ مِنْ غَيْرِ رَوِيَّةٍ الَّذِي لَمْ يَزَلْ قَائِماً دَائِماً إِذْ لَا سَمَاءٌ ذَاتُ أَبْرَاجٍ وَ لَا حُجُبٌ ذَاتُ إِرْتَاجٍ‏ وَ لَا لَيْلٌ دَاجٍ‏ وَ لَا بَحْرٌ سَاجٍ‏ وَ لَا جَبَلٌ ذُو فِجَاجٍ‏ وَ لَا فَجٌّ ذُو اعْوِجَاجٍ وَ لَا أَرْضٌ ذَاتُ مِهَادٍ وَ لَا خَلْقٌ ذُو اعْتِمَادٍ ذَلِكَ مُبْتَدِعُ‏ الْخَلْقِ وَ وَارِثُهُ‏ وَ إِلَهُ الْخَلْقِ وَ رَازِقُهُ

‘The Praise is for Allah^-azwj, the well-known from without being seen, and the Creator from without calculating, Who does not cease to be lasting constantly when there was no sky with constellations, nor any veils with lofty doors, nor a dark night, nor a peaceful ocean, nor a mountain with pathways, nor any roads with curves, nor any land with spreads, nor any creatures with reliance. That is the Beginning of the creation, and its inheritor, and God^-azwj of the creations and its sustainer.

وَ الشَّمْسُ وَ الْقَمَرُ دَائِبَانِ‏ فِي مَرْضَاتِهِ يُبْلِيَانِ كُلَّ جَدِيدٍ وَ يُقَرِّبَانِ كُلَّ بَعِيدٍ قَسَمَ أَرْزَاقَهُمْ وَ أَحْصَى آثَارَهُمْ وَ أَعْمَالَهُمْ وَ عَدَدَ أَنْفُسِهِمْ وَ خَائِنَةَ أَعْيُنِهِمْ‏ وَ مَا تُخْفِي صُدُورُهُمْ مِنَ الضَّمِيرِ وَ مُسْتَقَرَّهُمْ وَ مُسْتَوْدَعَهُمْ مِنَ الْأَرْحَامِ وَ الظُّهُورِ إِلَى أَنْ تَتَنَاهَى بِهِمُ الْغَايَاتُ

And the sun and the moon are both pursuing His^-azwj Pleasure, wearing out every new thing, drawing closer every remote one, Distribution their sustenance(s) and Counting their impacts and their deeds, and Counted their breaths, and glances of their eyes, and whatever was hidden in their chests from the conscience, and they dwelling and their being deposited from the wombs and the backs, until ending with them to their peaks.

هُوَ الَّذِي اشْتَدَّتْ نِقْمَتُهُ‏ عَلَى أَعْدَائِهِ فِي سَعَةِ رَحْمَتِهِ وَ اتَّسَعَتْ رَحْمَتُهُ لِأَوْلِيَائِهِ فِي شِدَّةِ نِقْمَتِهِ قَاهِرُ مَنْ عَازَّهُ‏ وَ مُدَمِّرُ مَنْ شَاقَّهُ‏ وَ مُذِلُّ مَنْ نَاوَاهُ‏ وَ غَالِبُ مَنْ عَادَاهُ

He^-azwj is the One^-azwj Who Intensified His^-azwj Scourge upon His^-azwj enemies during the capaciousness of His^-azwj Mercy and Expanded His^-azwj Mercy to His^-azwj friends during the severity of His^-azwj scourge, Conqueror of the one who opposes Him^-azwj, and Demolisher of the one hostile to Him^-azwj, Disgracing one who opposes Him^-azwj and Overcoming one who is inimical to Him^-azwj.

مَنْ تَوَكَّلَ عَلَيْهِ كَفَاهُ وَ مَنْ سَأَلَهُ أَعْطَاهُ وَ مَنْ أَقْرَضَهُ قَضَاهُ‏ وَ مَنْ شَكَرَهُ جَزَاهُ

One who relies upon him, He^-azwj would Suffice him, and one who asks Him^-azwj, He^-azwj would Give him, and one who lends Him^-azwj, He^-azwj would repay him, and one who thanks Him^-azwj, He^-azwj would Recompense him.

عِبَادَ اللَّهِ زِنُوا أَنْفُسَكُمْ مِنْ قَبْلِ أَنْ تُوزَنُوا وَ حَاسِبُوهَا مِنْ قَبْلِ أَنْ تُحَاسَبُوا وَ تَنَفَّسُوا قَبْلَ ضِيقِ الْخِنَاقِ وَ انْقَادُوا قَبْلَ عُنْفِ السِّيَاقِ‏ وَ اعْلَمُوا أَنَّهُ مَنْ لَمْ يُعَنْ‏ عَلَى نَفْسِهِ حَتَّى يَكُونَ لَهُ مِنْهَا وَاعِظٌ وَ زَاجِرٌ لَمْ يَكُنْ لَهُ مِنْ غَيْرِهَا لَا زَاجِرٌ وَ لَا وَاعِظٌ

Servants of Allah^-azwj! Weigh yourselves before you are weighed, and reckon yourselves before you are Reckoned with, and keep breathing before the straitening of the throats, and be submissive before the nose-rubbing ushering, and know that one who does not assist upon himself until there happens to be for him a preaching and a rebuke from it, there would not happen to be for him a rebuke and a preacher other than it’.[90]

 

 

91 و من خطبة له ع تعرف بخطبة الأشباح‏ و هي من جلائل خطبه ع‏

Sermon 91 – And from a sermon of his^-asws, having been recognised with similar sermons, and it is from his^-asws majestic sermons

رَوَى مَسْعَدَةُ بْنُ صَدَقَةَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ‏ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ بِهَذِهِ الْخُطْبَةِ عَلَى مِنْبَرِ الْكُوفَةِ وَ ذَلِكَ أَنَّ رَجُلًا أَتَاهُ فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا رَبَّنَا مِثْلَ مَا نَرَاهُ عِيَاناً لِنَزْدَادَ لَهُ حُبّاً وَ بِهِ مَعْرِفَةً

It is reported by Mas’ada Bin Sadaqa, from Al Sadiq Ja’far Bin Muhammad^-asws having said: ‘Amir Al-Momineen Ali^-asws addressed with this sermon upon the pulpit of Al-Kufa, and that is because a man had come to him^-asws and said, ‘O Amir Al-Momineen^-asws! Describe our Lord^‑azwj to us to we can increase for Him^-azwj love and recognition’.

فَغَضِبَ وَ نَادَى الصَّلَاةَ جَامِعَةً فَاجْتَمَعَ النَّاسُ حَتَّى غَصَّ الْمَسْجِدُ بِأَهْلِهِ فَصَعِدَ الْمِنْبَرَ وَ هُوَ مُغْضَبٌ مُتَغَيِّرُ اللَّوْنِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص

He^-asws was angered and called for the congregational Salat. The people gathered to him^-asws to the extent that the Masjid was filled with its people. He^-asws ascended the pulpit and he^-asws was angry, changed of colour. He^-asws praised Allah^-azwj the Glorious and Send Salawaat upon the Prophet^-saww.

 

وصف اللّه تعالى‏

Attributes of Allah^-azwj the Exalted

ثُمَّ قَالَ‏ الْحَمْدُ لِلَّهِ الَّذِي لَا يَفِرُهُ الْمَنْعُ وَ الْجُمُودُ وَ لَا يُكْدِيهِ‏ الْإِعْطَاءُ وَ الْجُودُ إِذْ كُلُّ مُعْطٍ مُنْتَقِصٌ سِوَاهُ وَ كُلُّ مَانِعٍ مَذْمُومٌ مَا خَلَاهُ وَ هُوَ الْمَنَّانُ بِفَوَائِدِ النِّعَمِ وَ عَوَائِدِ الْمَزِيدِ وَ الْقِسَمِ

Then he^-asws said: ‘The Praise is for Allah^-azwj Who the prevention does not enrich Him^-azwj nor is He^-azwj impoverished by the giving and the generosity when all besides Him^-azwj who give are reduced, and every preventer is condemned apart from Him^-azwj, and He^-azwj is the Benefactor with the beneficial bounties and increasing awards and the distributions.

عِيَالُهُ الْخَلَائِقُ ضَمِنَ أَرْزَاقَهُمْ وَ قَدَّرَ أَقْوَاتَهُمْ وَ نَهَجَ سَبِيلَ الرَّاغِبِينَ إِلَيْهِ وَ الطَّالِبِينَ مَا لَدَيْهِ وَ لَيْسَ بِمَا سُئِلَ بِأَجْوَدَ مِنْهُ بِمَا لَمْ يُسْأَلْ

His^-azwj creatures are His^-azwj dependants. He^-azwj Guarantees their sustenance and Determines their subsistence. He^-azwj has Prepared the way of the ones desiring to Him^-azwj and the seekers of what is with Him^-azwj. And He^-azwj isn’t any more generous with what He^-azwj has been asked for than He^-azwj is with what He^-azwj has not been asked for.

الْأَوَّلُ الَّذِي لَمْ يَكُنْ لَهُ قَبْلٌ فَيَكُونَ شَيْ‏ءٌ قَبْلَهُ وَ الْآخِرُ الَّذِي [لَمْ يَكُنْ‏] لَيْسَ لهُ بَعْدٌ فَيَكُونَ شَيْ‏ءٌ بَعْدَهُ وَ الرَّادِعُ أَنَاسِيَّ الْأَبْصَارِ عَنْ أَنْ تَنَالَهُ أَوْ تُدْرِكَهُ‏ مَا اخْتَلَفَ عَلَيْهِ دَهْرٌ فَيَخْتَلِفَ مِنْهُ الْحَالُ وَ لَا كَانَ فِي مَكَانٍ فَيَجُوزَ عَلَيْهِ الِانْتِقَالُ

The First Who, there did not happen to be any ‘before’, so there would be something before Him^-azwj, and the Last Who, there isn’t any ‘after’ for Him^-azwj so there would be something after Him^-azwj. The Repeller of the sights of the people from perceiving Him^-azwj or realising Him^-azwj. The time does not change upon Him^-azwj so He^-azwj would be of a different state from it, nor does He^-azwj exist in a place so the transfer would be allowed upon Him^-azwj.

وَ لَوْ وَهَبَ مَا تَنَفَّسَتْ‏ عَنْهُ مَعَادِنُ الْجِبَالِ وَ ضَحِكَتْ‏ عَنْهُ أَصْدَافُ الْبِحَارِ مِنْ فِلِزِّ اللُّجَيْنِ وَ الْعِقْيَانِ‏ وَ نُثَارَةِ الدُّرِّ وَ حَصِيدِ الْمَرْجَانِ‏ مَا أَثَّرَ ذَلِكَ فِي جُودِهِ وَ لَا أَنْفَدَ سَعَةَ مَا عِنْدَهُ

And if He^-azwj were to Gift whatever the mines of the mountains exhale on His^-azwj behalf, and the pearls of the oceans were to rise on His^-azwj behalf, metal ores, and the pure gold, and the scattering of the jewels, and cuttings of the corals, that would have not impact in His^-azwj Generosity, nor would it deplete the vastness of what is with Him^-azwj.

وَ لَكَانَ عِنْدَهُ مِنْ ذَخَائِرِ الْأَنْعَامِ- مَا لَا تُنْفِدُهُ‏ مَطَالِبُ الْأَنَامِ لِأَنَّهُ الْجَوَادُ الَّذِي لَا يَغِيضُهُ‏ سُؤَالُ السَّائِلِينَ وَ لَا [يُبَخِّلُهُ‏] يُبْخِلُهُ‏ إِلْحَاحُ الْمُلِحِّينَ‏

But with Him^-azwj are treasures of bounties what the demands of the people cannot deplete because He^-azwj is the Generous One Whom the begging of the beggars does not blink Him^-azwj nor does the insistence of the insisting ones Make Him^-azwj stingy.

 

صفاته تعالى في القرآن‏

His^-azwj Attributes in the Quran, the Exalted

فَانْظُرْ أَيُّهَا السَّائِلُ فَمَا دَلَّكَ الْقُرْآنُ عَلَيْهِ مِنْ صِفَتِهِ فَائْتَمَّ بِهِ‏ وَ اسْتَضِئْ بِنُورِ هِدَايَتِهِ وَ مَا كَلَّفَكَ الشَّيْطَانُ عِلْمَهُ مِمَّا لَيْسَ فِي الْكِتَابِ عَلَيْكَ فَرْضُهُ وَ لَا فِي سُنَّةِ النَّبِيِّ ص وَ أَئِمَّةِ الْهُدَى أَثَرُهُ فَكِلْ‏ عِلْمَهُ إِلَى اللَّهِ سُبْحَانَهُ فَإِنَّ ذَلِكَ مُنْتَهَى حَقِّ اللَّهِ عَلَيْكَ

So look, O you questioner! Whatever the Quran of His^-azwj attributes the Quran points upon, suffice with it and be enlightened by the light of its guidance. Whatever the Satan^-la encumber you of its knowledge, from what is neither in the Book is its obligation upon you, nor is there any trace of it in the Sunnah of the Prophet^-saww and the Imams^-asws of guidance, so leave its knowledge to Allah^-azwj the Glorious, for that desisting is a Right of Allah^-azwj upon you.

وَ اعْلَمْ أَنَّ الرَّاسِخِينَ فِي الْعِلْمِ هُمُ الَّذِينَ أَغْنَاهُمْ عَنِ اقْتِحَامِ السُّدَدِ الْمَضْرُوبَةِ دُونَ الْغُيُوبِ الْإِقْرَارُ بِجُمْلَةِ مَا جَهِلُوا تَفْسِيرَهُ مِنَ الْغَيْبِ الْمَحْجُوبِ فَمَدَحَ اللَّهُ تَعَالَى اعْتِرَافَهُمْ بِالْعَجْزِ عَنْ تَنَاوُلِ مَا لَمْ يُحِيطُوا بِهِ عِلْماً وَ سَمَّى تَرْكَهُمُ التَّعَمُّقَ فِيمَا لَمْ يُكَلِّفْهُمُ الْبَحْثَ عَنْ كُنْهِهِ رُسُوخاً

And know that the ones immersed in the knowledge, those who are needless from storming the barriers struck beside the unseen matters, do acknowledge with the total of what they are ignorant of its interpretation from the veiled hidden matters. So Allah^-azwj the Exalted Praised their acknowledgment with the inability from attaining what they are not encompassing with in knowledge, and He^-azwj Named their leaving the probing into what they have not been encumbered of its essence, as being ‘Immersed’ (in knowledge).

فَاقْتَصِرْ عَلَى ذَلِكَ وَ لَا تُقَدِّرْ عَظَمَةَ اللَّهِ سُبْحَانَهُ عَلَى قَدْرِ عَقْلِكَ فَتَكُونَ مِنَ الْهَالِكِينَ

So stop at that and do not measure the Mightiness of Allah^-azwj the Glorious based upon a measurement of your intellect for you will be from the destroyed ones!

هُوَ الْقَادِرُ الَّذِي إِذَا ارْتَمَتِ الْأَوْهَامُ‏ لِتُدْرِكَ مُنْقَطَعَ‏ قُدْرَتِهِ وَ حَاوَلَ الْفِكْرُ الْمُبَرَّأُ مِنْ [خَطْرِ] خَطَرَاتِ الْوَسَاوِسِ أَنْ يَقَعَ عَلَيْهِ فِي عَمِيقَاتِ غُيُوبِ مَلَكُوتِهِ

He^-azwj is the Powerful Who, when the imaginations shoot (their arrows) in order to realise the endpoint of His^-azwj Power, and transferring the thought freeing from the dangerous whisperings, for there to occur to him from the depths of the hidden matters of His^-azwj Kingdom.

وَ تَوَلَّهَتِ الْقُلُوبُ إِلَيْهِ‏ لِتَجْرِيَ فِي كَيْفِيَّةِ صِفَاتِهِ وَ غَمَضَتْ‏ مَدَاخِلُ الْعُقُولِ فِي حَيْثُ لَا تَبْلُغُهُ الصِّفَاتُ لِتَنَاوُلِ عِلْمِ ذَاتِهِ رَدَعَهَا وَ هِيَ تَجُوبُ مَهَاوِيَ‏ سُدَفِ‏ الْغُيُوبِ مُتَخَلِّصَةً إِلَيْهِ سُبْحَانَهُ-

And the hearts yearn to Him^-azwj in order to flow in the qualitative state of His^-azwj attributes, and the openings of the intellects close down in where it cannot reach the descriptions in order to attain the knowledge of the Self (of Allah^-azwj), having been deterred, and these roam around in the abyss of the darkness of the hidden matters, to end up to Him^-azwj the Glorious.

فَرَجَعَتْ إِذْ جُبِهَتْ‏ مُعْتَرِفَةً بِأَنَّهُ لَا يُنَالُ بِجَوْرِ الِاعْتِسَافِ‏ كُنْهُ مَعْرِفَتِهِ وَ لَا تَخْطُرُ بِبَالِ أُولِي الرَّوِيَّاتِ‏ خَاطِرَةٌ مِنْ تَقْدِيرِ جَلَالِ عِزَّتِه الَّذِي ابْتَدَعَ الْخَلْقَ‏ عَلَى غَيْرِ مِثَالٍ امْتَثَلَهُ‏ وَ لَا مِقْدَارٍ احْتَذَى عَلَيْهِ‏ مِنْ خَالِقٍ مَعْبُودٍ كَانَ قَبْلَهُ

So it (intellect) returns when it is defeated, acknowledging that the reality of His^-azwj essence cannot be attained to understanding it, nor can the mind comprehend the first of the reports of the minds from determining the Majesty of His^-azwj Might by which He^-azwj Initiated the creation not based upon an example to replicate it, nor any measurement determined upon from a creator having been worshipped before Him^-azwj.

وَ أَرَانَا مِنْ مَلَكُوتِ قُدْرَتِهِ وَ عَجَائِبِ مَا نَطَقَتْ بِهِ آثَارُ حِكْمَتِهِ وَ اعْتِرَافِ الْحَاجَةِ مِنَ الْخَلْقِ إِلَى أَنْ يُقِيمَهَا بِمِسَاكِ‏ قُوَّتِهِ مَا دَلَّنَا بِاضْطِرَارِ قِيَامِ الْحُجَّةِ لَهُ عَلَى مَعْرِفَتِهِ

And He^-azwj has Showed us from the kingdom of His^-azwj Power and wonders what speak with the impacts of His^-azwj Wisdom and acknowledgment of the need from the creation to that it stands by the Withholding by His^-azwj Power what points us with the desperation of establishing the argument upon recognising Him^-azwj.

فَظَهَرَتِ الْبَدَائِعُ الَّتِي أَحْدَثَتْهَا آثَارُ صَنْعَتِهِ وَ أَعْلَامُ حِكْمَتِهِ فَصَارَ كُلُّ مَا خَلَقَ حُجَّةً لَهُ وَ دَلِيلًا عَلَيْهِ وَ إِنْ كَانَ خَلْقاً صَامِتاً فَحُجَّتُهُ بِالتَّدْبِيرِ نَاطِقَةٌ وَ دَلَالَتُهُ عَلَى الْمُبْدِعِ قَائِمَةٌ

And there have appeared impacts during the creation which He^-azwj had Originated, and signs of His^-azwj Wisdom, so all what He^-azwj Created became an argument for Him^-azwj and a pointer upon Him^-azwj. And even if the creation was silent, so its argument with the arrangement is speaking, and it’s evidencing upon the Custodian is clear.

فَأَشْهَدُ أَنَّ مَنْ شَبَّهَكَ بِتَبَايُنِ أَعْضَاءِ خَلْقِكَ وَ تَلَاحُمِ حِقَاقِ مَفَاصِلِهِمُ‏ الْمُحْتَجِبَةِ لِتَدْبِيرِ حِكْمَتِكَ لَمْ يَعْقِدْ غَيْبَ ضَمِيرِهِ عَلَى مَعْرِفَتِكَ وَ لَمْ يُبَاشِرْ قَلْبَهُ الْيَقِينُ بِأَنَّهُ لَا نِدَّ لَكَ وَ كَأَنَّهُ لَمْ يَسْمَعْ تَبَرُّؤَ التَّابِعِينَ مِنَ الْمَتْبُوعِينَ إِذْ يَقُولُونَ‏ تَاللَّهِ إِنْ كُنَّا لَفِي ضَلالٍ مُبِينٍ‏ إِذْ نُسَوِّيكُمْ بِرَبِّ الْعالَمِينَ‏

I^-asws testify that the one who resembles You^-azwj with the separateness of the limbs of Your^-azwj body and fuse the realities of their joints are veiled from the arrangement of Your^-azwj Wisdom. He has not believed in the hidden of his consciousness upon Your^-azwj recognition, and his heart has not hugged the certainty that there is no rival to You^-azwj, and it is as if he has not heard the disavowing by the followers from the ones being followed, when they would be saying: ‘By Allah! We were in clear error, [26:97] When we equated you all with Lord of the Worlds [26:98].

كَذَبَ الْعَادِلُونَ بِكَ‏ إِذْ شَبَّهُوكَ بِأَصْنَامِهِمْ وَ نَحَلُوكَ حِلْيَةَ الْمَخْلُوقِينَ بِأَوْهَامِهِمْ وَ جَزَّءُوكَ تَجْزِئَةَ الْمُجَسَّمَاتِ بِخَوَاطِرِهِمْ وَ قَدَّرُوكَ‏ عَلَى الْخِلْقَةِ الْمُخْتَلِفَةِ الْقُوَى بِقَرَائِحِ عُقُولِهِمْ

They are lying, the ones equating You^-azwj when they are resembling You^-azwj with their idols and are dressing You^-azwj with the apparel of the created beings with their own imaginations and are segmenting You^-azwj with the physical parts by their own thinking, and they are comparing You^-azwj to the different strong physiques with the workings of their own intellects.

وَ أَشْهَدُ أَنَّ مَنْ سَاوَاكَ بِشَيْ‏ءٍ مِنْ خَلْقِكَ فَقَدْ عَدَلَ بِكَ وَ الْعَادِلُ بِكَ كَافِرٌ بِمَا تَنَزَّلَتْ بِهِ مُحْكَمَاتُ آيَاتِكَ وَ نَطَقَتْ عَنْهُ‏ شَوَاهِدُ حُجَجِ بَيِّنَاتِكَ وَ إِنَّكَ أَنْتَ اللَّهُ الَّذِي لَمْ تَتَنَاهَ فِي الْعُقُولِ فَتَكُونَ فِي مَهَبِّ فِكْرِهَا مُكَيَّفاً وَ لَا فِي رَوِيَّاتِ خَوَاطِرِهَا فَتَكُونَ مَحْدُوداً مُصَرَّفاً

I^-asws testify that the one who equates You^-azwj with anything from Your^-azwj creation, so he has equated with You^-azwj, and the one equating with you^-azwj is a disbeliever in what You^-azwj have Revealed with in the Decisive of Your^-azwj Verses, and the testimonies of the arguments of Your^-azwj proofs are speaking with about it, and You^-azwj, You^-azwj are Allah^-azwj Who cannot be confined in the intellects so it would be in the prison of its thinking, shackled, nor limited in the flowing of its minds, altering’.

 

و منها-

And from it

قَدَّرَ مَا خَلَقَ فَأَحْكَمَ تَقْدِيرَهُ وَ دَبَّرَهُ فَأَلْطَفَ تَدْبِيرَهُ وَ وَجَّهَهُ لِوِجْهَتِهِ فَلَمْ يَتَعَدَّ حُدُودَ مَنْزِلَتِهِ وَ لَمْ يَقْصُرْ دُونَ الِانْتِهَاءِ إِلَى غَايَتِهِ وَ لَمْ يَسْتَصْعِبْ‏ إِذْ أُمِرَ بِالْمُضِيِّ عَلَى إِرَادَتِهِ فَكَيْفَ وَ إِنَّمَا صَدَرَتِ الْأُمُورُ عَنْ مَشِيئَتِهِ

‘He^-azwj Determined what He^-azwj Created, so Wise was His^-azwj Determination, and He^-azwj Managed it, so subtle was His^-azwj management, and He^-azwj Directed it to its aspect. So, it did not except the limits of its status. It was not deficient besides ending to its peak and did not disobey when Command to go upon His^-azwj Will. And how could it, and rather the affairs are implemented from His^-azwj Desire.

الْمُنْشِئُ أَصْنَافَ الْأَشْيَاءِ بِلَا رَوِيَّةِ فِكْرٍ آلَ إِلَيْهَا وَ لَا قَرِيحَةِ غَرِيزَةٍ أَضْمَرَ عَلَيْهَا وَ لَا تَجْرِبَةٍ أَفَادَهَا مِنْ حَوَادِثِ الدُّهُورِ وَ لَا شَرِيكٍ أَعَانَهُ عَلَى ابْتِدَاعِ عَجَائِبِ الْأُمُورِ

The Originator of types of things without referring to thinking to lean to, nor any instinct urging upon it, nor any experience from the occurrences of the time benefiting it, nor any associate to assist Him^-azwj upon Initiating the wonders of affairs.

فَتَمَّ خَلْقُهُ بِأَمْرِهِ وَ أَذْعَنَ لِطَاعَتِهِ وَ أَجَابَ إِلَى دَعْوَتِهِ لَمْ يَعْتَرِضْ دُونَهُ رَيْثُ الْمُبْطِئِ‏ وَ لَا أَنَاةُ الْمُتَلَكِّئِ‏ فَأَقَامَ مِنَ الْأَشْيَاءِ أَوَدَهَا وَ نَهَجَ‏ حُدُودَهَا وَ لَاءَمَ بِقُدْرَتِهِ بَيْنَ مُتَضَادِّهَا وَ وَصَلَ أَسْبَابَ قَرَائِنِهَا وَ فَرَّقَهَا أَجْنَاساً مُخْتَلِفَاتٍ فِي الْحُدُودِ وَ الْأَقْدَارِ وَ الْغَرَائِزِ وَ الْهَيْئَاتِ بَدَايَا خَلَائِقَ أَحْكَمَ صُنْعَهَا وَ فَطَرَهَا عَلَى مَا أَرَادَ وَ ابْتَدَعَهَا

His^-azwj Creation was completed, and it stooped to His^-azwj obedience and answered to His^-azwj Call and did not object besides Him^-azwj neither by the slowness of inheritance nor the patience of retiring. He^-azwj Straightened the things of their curves and Fixed their limits, and Caused coherence between the contradictory forces by His^-azwj Power, and Connected the means of their pairings, and Separated the species difference in the limits, and the measurements, and the properties, and the appearances. He^-azwj Began the creation and wise was its Making, and He^-azwj Originated it based upon whatever He^-azwj Wanted and Initiated these’.

 

و منها في صفة السماء

And from it, regarding description of the sky

وَ نَظَمَ بِلَا تَعْلِيقٍ رَهَوَاتِ فُرَجِهَا وَ لَاحَمَ صُدُوعَ وَ وَشَّجَ بَيْنَهَا وَ بَيْنَ أَزْوَاجِهَا وَ ذَلَّلَ لِلْهَابِطِينَ‏ بِأَمْرِهِ وَ الصَّاعِدِينَ بِأَعْمَالِ خَلْقِهِ حُزُونَةَ مِعْرَاجِهَا

‘And He^-azwj Systemised the elevations of its openings without suspensions and Closed up the cracks of its breaches, and Joined between it and between its pairs, and Humbled it for the ones (Angels) coming down by His^-azwj Command, and the ones ascending with the deeds of His^-azwj creatures through the ways of its ascents.

وَ نَادَاهَا بَعْدَ إِذْ هِيَ دُخَانٌ فَالْتَحَمَتْ عُرَى أَشْرَاجِهَا وَ فَتَقَ بَعْدَ الِارْتِتَاقِ صَوَامِتَ‏ أَبْوَابِهَا وَ أَقَامَ رَصَداً مِنَ الشُّهُبِ الثَّوَاقِبِ‏ عَلَى نِقَابِهَا وَ أَمْسَكَهَا مِنْ أَنْ تُمُورَ فِي خَرْقِ الْهَوَاءِ بِأَيْدِهِ‏

And He^-azwj Called out at it when it was smoke (vapour). It fused up its exposed links and Split it after the uplifting of its closed doors, and He^-azwj Established the piercing meteors upon its holes, and Withheld these from passing into the perforations of the air, by His^-azwj Hand (Power).

وَ أَمَرَهَا أَنْ تَقِفَ مُسْتَسْلِمَةً لِأَمْرِهِ وَ جَعَلَ شَمْسَهَا آيَةً مُبْصِرَةً لِنَهَارِهَا وَ قَمَرَهَا آيَةً مَمْحُوَّةً مِنْ لَيْلِهَا وَ أَجْرَاهُمَا فِي مَنَاقِلِ‏ مَجْرَاهُمَا وَ قَدَّرَ سَيْرَهُمَا فِي مَدَارِجِ دَرَجِهِمَا لِيُمَيِّزَ بَيْنَ اللَّيْلِ وَ النَّهَارِ بِهِمَا وَ لِيُعْلَمَ عَدَدُ السِّنِينَ وَ الْحِسَابُ بِمَقَادِيرِهِمَا

And He^-azwj Commanded it to pause stationary to His^-azwj Commands and Made it’s sun as a sign to brighten it’s day, and it’s moon as a sign to obscure from its night, and He^-azwj Made them both to flow in orbits of their flows and Determined their travelling in stages of their stages in order the night and the day to be distinguished by them, and for the number of the years to be known, and the calculation of their measurements.

ثُمَّ عَلَّقَ فِي جَوِّهَا فَلَكَهَا وَ نَاطَ بِهَا زِينَتَهَا مِنْ خَفِيَّاتِ دَرَارِيِّهَا وَ مَصَابِيحِ كَوَاكِبِهَا وَ رَمَى مُسْتَرِقِي السَّمْعِ بِثَوَاقِبِ شُهُبِهَا وَ أَجْرَاهَا عَلَى أَذْلَالِ‏ تَسْخِيرِهَا مِنْ ثَبَاتِ ثَابِتِهَا وَ مَسِيرِ سَائِرِهَا وَ هُبُوطِهَا وَ صُعُودِهَا وَ نُحُوسِهَا وَ سُعُودِهَا

Then He^-azwj Suspended their orbits in its atmosphere, and it’s adornments to be dormant with it, from the invisibility of their rotations and the lanterns of its stars, and He^-azwj Shot at the ones stealing the hearing, with its meteors, and Flowed these upon the humbleness of its reins, from the affirmation of their fixed ones, and the travelling of their travelling ones, and their descending ones, and their ascending ones, and their inauspicious and its fortunate ones.

 

و منها في صفة الملائكة

And from it in describing the Angels

ثُمَّ خَلَقَ سُبْحَانَهُ لِإِسْكَانِ سَمَاوَاتِهِ وَ عِمَارَةِ الصَّفِيحِ‏ الْأَعْلَى مِنْ مَلَكُوتِهِ خَلْقاً بَدِيعاً مِنْ مَلَائِكَتِهِ وَ مَلَأَ بِهِمْ فُرُوجَ فِجَاجِهَا وَ حَشَا بِهِمْ فُتُوقَ أَجْوَائِهَا وَ بَيْنَ فَجَوَاتِ تِلْكَ الْفُرُوجِ زَجَلُ‏ الْمُسَبِّحِينَ مِنْهُمْ فِي حَظَائِرِ الْقُدُسِ‏ وَ سُتُرَاتِ الْحُجُبِ‏ وَ سُرَادِقَاتِ‏ الْمَجْدِ

Then He^-azwj, the Glorious, Created to settle in His^-azwj skies, and the buildings of the lofty platforms of His^-azwj kingdoms, creatures from His^-azwj Angels filling upon with them the cavities of its ranges, and Crammed with them the splits of their atmospheres, and in between the openings of those crevices is the resonance of the ones from them who are glorifying in the enclosures of the Holiness, and the concealment of the veils, and the pavilions of Glory.

وَ وَرَاءَ ذَلِكَ الرَّجِيجِ‏ الَّذِي تَسْتَكُ‏ مِنْهُ الْأَسْمَاعُ سُبُحَاتُ‏ نُورٍ تَرْدَعُ الْأَبْصَارَ عَنْ بُلُوغِهَا فَتَقِفُ خَاسِئَةً عَلَى حُدُودِهَا. وَ أَنْشَأَهُمْ عَلَى صُوَرٍ مُخْتَلِفَاتٍ وَ أَقْدَارٍ مُتَفَاوِتَاتٍ- أُولِي أَجْنِحَةٍ تُسَبِّحُ جَلَالَ عِزَّتِهِ لَا يَنْتَحِلُونَ مَا ظَهَرَ فِي الْخَلْقِ مِنْ صُنْعِهِ وَ لَا يَدَّعُونَ أَنَّهُمْ يَخْلُقُونَ شَيْئاً مَعَهُ مِمَّا انْفَرَدَ بِهِ- بَلْ عِبادٌ مُكْرَمُونَ‏ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ‏

And beyond that resonance which the hearings are deafened from, there is an effulgence of light which repels the sights from reaching it, so it pauses disappointed upon its limits. He^-azwj Fashioned them upon different images and diverse measurements, with wings who are glorifying the Majesty of His^-azwj Mighty, nor are they imitating what is apparent in the creation of His^-azwj Making, nor are they claiming that they are creating anything with Him^-azwj, from what He^-azwj is Individual with it. But they (Prophets) are honoured servants [21:26] They do not precede Him in speech, and they are only acting by His Command [21:27].

جَعَلَهُمُ اللَّهُ فِيمَا هُنَالِكَ أَهْلَ الْأَمَانَةِ عَلَى وَحْيِهِ وَ حَمَّلَهُمْ إِلَى الْمُرْسَلِينَ وَدَائِعَ أَمْرِهِ وَ نَهْيِهِ وَ عَصَمَهُمْ مِنْ رَيْبِ الشُّبُهَاتِ فَمَا مِنْهُمْ زَائِغٌ عَنْ سَبِيلِ مَرْضَاتِهِ

Over there, He^-azwj Made them as people entrusted upon His^-azwj Revelation, and He^-azwj and Carried them to the Messengers^-as as depositories of His^-azwj Commands and His^-azwj Prohibitions, and Fortified them from doubts of the suspicious. Thus, there is none from them who deviates from the way of His^-azwj Pleasures.

وَ أَمَدَّهُمْ بِفَوَائِدِ الْمَعُونَةِ وَ أَشْعَرَ قُلُوبَهُمْ تَوَاضُعَ إِخْبَاتِ‏ السَّكِينَةِ وَ فَتَحَ لَهُمْ أَبْوَاباً ذُلُلًا إِلَى تَمَاجِيدِهِ وَ نَصَبَ لَهُمْ مَنَاراً وَاضِحَةً عَلَى أَعْلَامِ‏ تَوْحِيدِهِ

And He^-azwj Helped them with the benefits of the assistance and Made their hearts aware with the humbleness to the sublimity of the tranquillity, and He^-azwj Opened for them the gates of humbleness to His^-azwj Glories, and Installed for them clear minarets upon the flags of His^-azwj Oneness.

لَمْ تُثْقِلْهُمْ مُؤْصِرَاتُ الْآثَامِ‏ وَ لَمْ تَرْتَحِلْهُمْ‏ عُقَبُ‏ اللَّيَالِي وَ الْأَيَّامِ وَ لَمْ تَرْمِ الشُّكُوكُ بِنَوَازِعِهَا عَزِيمَةَ إِيمَانِهِمْ وَ لَمْ تَعْتَرِكِ الظُّنُونُ عَلَى مَعَاقِدِ 1089 يَقِينِهِمْ وَ لَا قَدَحَتْ قَادِحَةُ الْإِحَنِ‏ فِيمَا بَيْنَهُمْ وَ لَا سَلَبَتْهُمُ الْحَيْرَةُ مَا لَاقَ‏ مِنْ مَعْرِفَتِهِ بِضَمَائِرِهِمْ وَ مَا سَكَنَ مِنْ عَظَمَتِهِ 424 وَ هَيْبَةِ جَلَالَتِهِ فِي أَثْنَاءِ صُدُورِهِمْ وَ لَمْ تَطْمَعْ فِيهِمُ الْوَسَاوِسُ فَتَقْتَرِعَ‏ بِرَيْنِهَا عَلَى فِكْرِهِمْ

The weight of the burdens of sins do not weight them down, and the rotations of the nights and the days do not depart them, and the doubts do not shoot at the determinations of their Eman, and the conjectures do not assault upon the basis of their convictions, nor can a malicious one ignite a flame of malice in what is between them, nor does the confusion strip them of what they possess of His^-azwj recognition with their consciousness, or the settlement of His^-azwj Magnificence and the awe of His^-azwj Majesty  in the praise of their chests, and the uncertainties do not covet regarding them so it would rust upon their thinking.

وَ مِنْهُمْ مَنْ هُوَ فِي خَلْقِ الْغَمَامِ‏ الدُّلَّحِ‏ وَ فِي عِظَمِ الْجِبَالِ الشُّمَّخِ وَ فِي قَتْرَةِ الظَّلَامِ الْأَيْهَمِ‏ وَ مِنْهُمْ مَنْ قَدْ خَرَقَتْ أَقْدَامُهُمْ تُخُومَ الْأَرْضِ السُّفْلَى فَهِيَ كَرَايَاتٍ بِيضٍ قَدْ نَفَذَتْ فِي مَخَارِقِ‏ الْهَوَاءِ وَ تَحْتَهَا رِيحٌ هَفَّافَةٌ تَحْبِسُهَا عَلَى حَيْثُ انْتَهَتْ مِنَ الْحُدُودِ الْمُتَنَاهِيَةِ

From them are one who are in the form of the water-bearing clouds and in the height of the lofty mountains, and in overwhelming darkest of darkness, and from them are ones who feet have pierced the lowest (strata of) so these are like white flag which are installed in the perforations of the air, and under it is a light wind withholding it upon where it ends from the limitless boundaries.

قَدِ اسْتَفْرَغَتْهُمْ‏ أَشْغَالُ عِبَادَتِهِ وَ [وَصَّلَتْ‏] وَصَلَتْ حَقَائِقُ الْإِيمَانِ بَيْنَهُمْ وَ بَيْنَ مَعْرِفَتِهِ وَ قَطَعَهُمُ الْإِيقَانُ بِهِ إِلَى الْوَلَهِ‏ إِلَيْهِ وَ لَمْ تُجَاوِزْ رَغَبَاتُهُمْ مَا عِنْدَهُ إِلَى مَا عِنْدَ غَيْرِهِ قَدْ ذَاقُوا حَلَاوَةَ مَعْرِفَتِهِ وَ شَرِبُوا بِالْكَأْسِ الرَّوِيَّةِ مِنْ مَحَبَّتِهِ وَ تَمَكَّنَتْ مِنْ [سُوَيْدَاوَاتِ‏] سُوَيْدَاءِ قُلُوبِهِمْ وَشِيجَةُ خِيفَتِهِ

Pre-occupation in worshipping Him^-azwj has freed them and has connected the realities of the Eman between them and recognising Him^-azwj, and the certainty with Him^-azwj have made them cut off to the friendship to Him^-azwj, and their desires do not exceed what it with Him^-azwj to what is with others. They have tasted the sweetness of His^-azwj recognition, and they have drunk from the saturating cup of His^-azwj Love and have enabled from the darkness of their hearts and its hidden depths.

فَحَنَوْا بِطُولِ الطَّاعَةِ اعْتِدَالَ ظُهُورِهِمْ وَ لَمْ يُنْفِدْ طُولُ الرَّغْبَةِ إِلَيْهِ مَادَّةَ تَضَرُّعِهِمْ وَ لَا أَطْلَقَ عَنْهُمْ عَظِيمُ الزُّلْفَةِ رِبَقَ‏ خُشُوعِهِمْ وَ لَمْ يَتَوَلَّهُمُ الْإِعْجَابُ فَيَسْتَكْثِرُوا مَا سَلَفَ مِنْهُمْ وَ لَا تَرَكَتْ لَهُمُ اسْتِكَانَةُ الْإِجْلَالِ نَصِيباً فِي تَعْظِيمِ حَسَنَاتِهِمْ

Their straight backs have been bent due to the prolongation of the (acts of) obedience, and the length of the desire to Him^-azwj had not depleted the substance of their beseeching, nor has the mighty nearness has disconnected from them the graciousness of their reverence, and the self-conceitedness does not govern them so they would consider whatever has been done from them as being a lot, nor does the complacency leave them to revere the majesty of their shares of their good deeds.

وَ لَمْ تَجْرِ الْفَتَرَاتُ فِيهِمْ عَلَى طُولِ دُءُوبِهِمْ‏ وَ لَمْ تَغِضْ‏ رَغَبَاتُهُمْ فَيُخَالِفُوا عَنْ رَجَاءِ رَبِّهِمْ وَ لَمْ تَجِفَّ لِطُولِ الْمُنَاجَاةِ أَسَلَاتُ‏ أَلْسِنَتِهِمْ وَ لَا مَلَكَتْهُمُ الْأَشْغَالُ فَتَنْقَطِعَ بِهَمْسِ الْجُؤَارِ إِلَيْهِ أَصْوَاتُهُمْ

And the sluggishness did not flow in them upon the length of their perseverance, and their desires did not lessen so they would oppose from the hoping in their Lord^-azwj, and the tips of their tongues did not dry up due to the prolonged whisperings (to their Lord^-azwj), nor did the pre-occupations control them so they would cut off the goodness of their voices to Him^-azwj.

وَ لَمْ تَخْتَلِفْ فِي مَقَاوِمِ‏ الطَّاعَةِ مَنَاكِبُهُمْ وَ لَمْ يَثْنُوا إِلَى رَاحَةِ التَّقْصِيرِ فِي أَمْرِهِ رِقَابَهُمْ. وَ لَا تَعْدُو عَلَى عَزِيمَةِ جِدِّهِمْ بَلَادَةُ الْغَفَلَاتِ وَ لَا تَنْتَضِلُ فِي هِمَمِهِمْ خَدَائِعُ الشَّهَوَاتِ

And their shoulders do not differ in the postures of the (acts of) obedience, and they do not incline their necks to rest in being deficient regarding His^-azwj Command, nor does their determination exceed to the dullness of negligence, nor do the deceptions of desires overcome their courage.

قَدِ ذَا الْعَرْشِ ذَخِيرَةً لِيَوْمِ فَاقَتِهِمْ‏ وَ يَمَّمُوهُ‏ عِنْدَ انْقِطَاعِ الْخَلْقِ إِلَى الْمَخْلُوقِينَ بِرَغْبَتِهِمْ لَا يَقْطَعُونَ أَمَدَ غَايَةِ عِبَادَتِهِ وَ لَا يَرْجِعُ بِهِمُ الِاسْتِهْتَارُ بِلُزُومِ طَاعَتِهِ إِلَّا إِلَى مَوَادَّ مِنْ قُلُوبِهِمْ غَيْرِ مُنْقَطِعَةٍ مِنْ رَجَائِهِ وَ مَخَافَتِهِ

They are taking with the One with the Throne (Allah^-azwj) a treasure hoard for the day of their destitution, and they head to Him^-azwj during the people cutting off (from Him^-azwj) to the created beings by desiring them. They are not cutting off the extent of the peak of worshipping Him^-azwj, nor does the fondness of obeying Him^-azwj return with them except to a cordiality from their hearts, not termination from His^-azwj hope and His^-azwj fear.

لَمْ تَنْقَطِعْ أَسْبَابُ الشَّفَقَةِ مِنْهُمْ فَيَنُوا فِي جِدِّهِمْ وَ لَمْ تَأْسِرْهُمُ الْأَطْمَاعُ فَيُؤْثِرُوا وَشِيكَ السَّعْيِ‏ عَلَى اجْتِهَادِهِمْ لَمْ يَسْتَعْظِمُوا مَا مَضَى مِنْ أَعْمَالِهِمْ وَ لَوِ اسْتَعْظَمُوا ذَلِكَ لَنَسَخَ الرَّجَاءُ مِنْهُمْ شَفَقَاتِ وَجَلِهِمْ‏

They are not cutting off the means of the compassion from them so they would slacken in their efforts, and nor have the temptations entrapped them so they would prefer the slight striving over their struggles, and they are not revering what is past from their deeds, and had they revered that, the desired from them would have abrogated the fearfulness of their palpitations (hearts).

وَ لَمْ يَخْتَلِفُوا فِي رَبِّهِمْ بِاسْتِحْوَاذِ الشَّيْطَانِ عَلَيْهِمْ وَ لَمْ يُفَرِّقْهُمْ سُوءُ التَّقَاطُعِ وَ لَا تَوَلَّاهُمْ غِلُّ التَّحَاسُدِ وَ لَا تَشَعَّبَتْهُمْ مَصَارِفُ [الرَّيْبِ‏] الرِّيَبِ‏ وَ لَا اقْتَسَمَتْهُمْ أَخْيَافُ‏ الْهِمَمِ

And they are not differing regarding their Lord^-azwj with the control of the Satan^-la upon them, and the evilness of the separation (from each other) does not disperse them. The malice of the envies does not overpower them, nor do the ways of wavering divide them, nor do the differences of their thinking render them into divisions.

فَهُمْ أُسَرَاءُ إِيمَانٍ لَمْ يَفُكَّهُمْ مِنْ رِبْقَتِهِ زَيْغٌ وَ لَا عُدُولٌ وَ لَا وَنًى‏ وَ لَا فُتُورٌ وَ لَيْسَ فِي أَطْبَاقِ السَّمَاءِ مَوْضِعُ إِهَابٍ‏ إِلَّا وَ عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ سَاعٍ حَافِدٌ يَزْدَادُونَ عَلَى طُولِ الطَّاعَةِ بِرَبِّهِمْ عِلْماً وَ تَزْدَادُ عِزَّةُ رَبِّهِمْ فِي قُلُوبِهِمْ عِظَماً

So they are captives of Eman. Neither does deviation liberate them from its neck, nor wrongdoing, nor loneliness, nor lethargy, and there isn’t any place in the layers of the skies except and upon it there is an Angel performing Sajdah, or a striving servant, increasing upon the length of the obedience with their Lord^-azwj in knowledge, and the honour of their Lord^-azwj increases in their hearts the reverence.

 

و منها في صفة الأرض و دحوها على الماء

And from it in describing the earth and its spreading upon the water

كَبَسَ‏ الْأَرْضَ عَلَى مَوْرِ أَمْوَاجٍ مُسْتَفْحِلَةٍ وَ لُجَجِ بِحَارٍ زَاخِرَةٍ تَلْتَطِمُ أَوَاذِيُ‏ أَمْوَاجِهَا وَ تَصْطَفِقُ مُتَقَاذِفَاتُ أَثْبَاجِهَا وَ تَرْغُو زَبَداً كَالْفُحُولِ عِنْدَ هِيَاجِهَا

‘He^-azwj Compressed the earth upon stormy rough waves and the depths of the oceans shaking, it’s waves clashing with earth other, and high surges leaping upon one another, and emitting foam like the he-camel during its excitement.

فَخَضَعَ جِمَاحُ الْمَاءِ الْمُتَلَاطِمِ لِثِقَلِ حَمْلِهَا وَ سَكَنَ هَيْجُ ارْتِمَائِهِ إِذْ وَطِئَتْهُ‏ بِكَلْكَلِهَا وَ ذَلَّ مُسْتَخْذِياً إِذْ تَمَعَّكَتْ‏ عَلَيْهِ بِكَوَاهِلِهَا فَأَصْبَحَ بَعْدَ اصْطِخَابِ‏ أَمْوَاجِهِ سَاجِياً مَقْهُوراً وَ فِي حَكَمَةِ الذُّلِّ مُنْقَاداً أَسِيراً وَ سَكَنَتِ الْأَرْضُ مَدْحُوَّةً فِي لُجَّةِ تَيَّارِهِ وَ رَدَّتْ مِنْ نَخْوَةِ بَأْوِهِ‏ وَ اعْتِلَائِهِ وَ شُمُوخِ أَنْفِهِ وَ سُمُوِّ غُلَوَائِهِ‏ وَ كَعَمَتْهُ‏ عَلَى كِظَّةِ جَرْيَتِهِ فَهَمَدَ بَعْدَ نَزَقَاتِهِ‏ وَ لَبَدَ بَعْدَ زَيَفَانِ‏ وَثَبَاتِهِ

The tumult of the water was subdued by the weight of its load, and it’s agitation calmed when it was trodden by its chest, and it was humbled when it was grabbed by its shoulders. After its restlessness, it’s waves became tame, overpowered, and in the rule of humbleness, shackled, captive, and the earth calmed spreading out in the stormy depths of its water, was returned from the pride of its self-conceit, and its high position, and the highness of its nose (pride), and superiority of the water and the intrepidity of its flow. So, it praised after its penetration and settled after the tumult of its assault.

فَلَمَّا سَكَنَ هَيْجُ الْمَاءِ مِنْ تَحْتِ أَكْنَافِهَا وَ حَمْلِ شَوَاهِقِ الْجِبَالِ الشُّمَّخِ الْبُذَّخِ‏ عَلَى أَكْتَافِهَا فَجَّرَ يَنَابِيعَ الْعُيُونِ مِنْ عَرَانِينِ‏ أُنُوفِهَا وَ فَرَّقَهَا فِي سُهُوبِ‏ بِيدِهَا وَ أَخَادِيدِهَا وَ عَدَّلَ حَرَكَاتِهَا بِالرَّاسِيَاتِ مِنْ جَلَامِيدِهَا وَ ذَوَاتِ الشَّنَاخِيبِ الشُّمِ‏ مِنْ صَيَاخِيدِهَا فَسَكَنَتْ مِنَ الْمَيَدَانِ‏ لِرُسُوبِ الْجِبَالِ فِي قِطَعِ أَدِيمِهَا

When the agitation of the water had calmed from beneath its sides and the load of the high and lofty mountains upon its shoulders, He^-azwj Flowed the springs of water from its high tops, and Distributed these in the steppes in its hands, and its depressions, and Moderated its movements with the mountain tops and its fixed rocks, and the ones smelling with the snouts. So it settled from the plains, with penetrations of the mountains in pieces of its surface.

وَ تَغَلْغُلِهَا مُتَسَرِّبَةً فِي جَوْبَاتِ خَيَاشِيمِهَا وَ رُكُوبِهَا أَعْنَاقَ سُهُولِ الْأَرَضِينَ وَ جَرَاثِيمِهَا وَ فَسَحَ بَيْنَ الْجَوِّ وَ بَيْنَهَا وَ أَعَدَّ الْهَوَاءَ مُتَنَسَّماً لِسَاكِنِهَا وَ أَخْرَجَ إِلَيْهَا أَهْلَهَا عَلَى تَمَامِ مَرَافِقِهَا

And He^-azwj Made it (winds) to penetrate into the hollowness of its gills, and it’s riding upon the necks of the coasts of the lands and its germs. And He^-azwj Cleared between the atmosphere and it and Returned the air as a breeze for its dwellers, and extracted its people upon the completeness of its conveniences.

ثُمَّ لَمْ يَدَعْ جُرُزَ الْأَرْضِ الَّتِي تَقْصُرُ مِيَاهُ الْعُيُونِ عَنْ رَوَابِيهَا وَ لَا تَجِدُ جَدَاوِلُ الْأَنْهَارِ ذَرِيعَةً إِلَى بُلُوغِهَا حَتَّى أَنْشَأَ لَهَا نَاشِئَةَ سَحَابٍ تُحْيِي مَوَاتَهَا وَ تَسْتَخْرِجُ نَبَاتَهَا أَلَّفَ غَمَامَهَا بَعْدَ افْتِرَاقِ لُمَعِهِ‏ وَ تَبَايُنِ قَزَعِهِ‏ حَتَّى إِذَا تَمَخَّضَتْ لُجَّةُ الْمُزْنِ فِيهِ وَ الْتَمَعَ بَرْقُهُ فِي كُفَفِهِ‏ وَ لَمْ يَنَمْ وَمِيضُهُ‏ فِي كَنَهْوَرِ رَبَابِهِ‏ وَ مُتَرَاكِمِ سَحَابِهِ أَرْسَلَهُ سَحّاً مُتَدَارِكاً قَدْ أَسَفَّ هَيْدَبُهُ- [يَمْرِي‏] تَمْرِيهِ‏ الْجَنُوبُ دِرَرَ أَهَاضِيبِهِ‏ وَ دُفَعَ شَآبِيبِهِ.

Then He^-azwj did not Leave the barren tracts of the earth which it’s waters were deficient from saturating, nor could it find any means to the way of the rivers to reach it, until He^-azwj Grew for it floating clouds to revive it’s dead and extract it’s vegetation. He^-azwj Compiled its clouds after the separation of its small ones, and of varied thickness, until when the water had collected in it, and it’s lightning flashed in its palm, and it’s flicker did not sleep in the interior of its white clouds and the heavy ones of its clouds, He^-azwj Sent heavy rains to it. It’s storm was brewing, and the southerly winds passed by it squeezing it and shedding its water like the she-camel’s milk flowing for its young ones.

فَلَمَّا أَلْقَتِ السَّحَابُ بَرْكَ بِوَانَيْهَا وَ بَعَاعَ‏ مَا اسْتَقَلَّتْ بِهِ مِنَ الْعِبْ‏ءِ الْمَحْمُولِ عَلَيْهَا أَخْرَجَ بِهِ مِنْ هَوَامِدِ الْأَرْضِ النَّبَاتَ وَ مِنْ زُعْرِ الْجِبَالِ الْأَعْشَابَ فَهِيَ تَبْهَجُ‏ بِزِينَةِ رِيَاضِهَا وَ تَزْدَهِي‏ بِمَا أُلْبِسَتْهُ مِنْ رَيْطِ أَزَاهِيرِهَا وَ حِلْيَةِ مَا سُمِطَتْ‏ بِهِ مِنْ نَاضِرِ أَنْوَارِهَا

When the clouds had knelt down and thrown off what water it had been laden with, He^-azwj Extracted by it the vegetation of the earth, and from the herbage of the mountains. So, it was pleased with the adornment of its gardens and wonders with what it had been clothed with from the dress of its blossoms, and ornaments of what could be smelt with from the beholding of its rays.

وَ جَعَلَ ذَلِكَ بَلَاغاً 1191 لِلْأَنَامِ وَ رِزْقاً لِلْأَنْعَامِ وَ خَرَقَ الْفِجَاجَ فِي آفَاقِهَا وَ أَقَامَ الْمَنَارَ لِلسَّالِكِينَ عَلَى جَوَادِّ طُرُقِهَا

And He^-azwj Made that as fodder for the animals and sustenance for the people, and He^-azwj Pierced the ways in its expanse and Established the minarets for the dwellers upon the middle of their roads.

فَلَمَّا مَهَدَ أَرْضَهُ وَ أَنْفَذَ أَمْرَهُ اخْتَارَ آدَمَ ع خِيرَةً مِنْ خَلْقِهِ وَ جَعَلَهُ أَوَّلَ جِبِلَّتِهِ‏ وَ أَسْكَنَهُ جَنَّتَهُ وَ أَرْغَدَ فِيهَا أُكُلَهُ وَ أَوْعَزَ إِلَيْهِ فِيمَا نَهَاهُ عَنْهُ وَ أَعْلَمَهُ أَنَّ فِي الْإِقْدَامِ عَلَيْهِ التَّعَرُّضَ لِمَعْصِيَتِهِ وَ الْمُخَاطَرَةَ بِمَنْزِلَتِهِ

When He^-azwj had Spread His^-azwj earth and His^-azwj Commands had been implemented, He^-azwj Chose Adam^-as, as the best of His^-azwj creatures and Made him^-as to the first of His^-azwj creatures, and Settled him^-as in His^-azwj Paradise, and Made his^-as to be plentiful in it, and Advised to him^-as regarding what he^-as was Forbidden from and let him^-as know that the proceeding to it would be an exposure to His^-azwj disobedience and a danger to his^-saww status.

فَأَقْدَمَ عَلَى مَا نَهَاهُ عَنْهُ مُوَافَاةً لِسَابِقِ عِلْمِهِ فَأَهْبَطَهُ بَعْدَ التَّوْبَةِ لِيَعْمُرَ أَرْضَهُ بِنَسْلِهِ وَ لِيُقِيمَ الْحُجَّةَ بِهِ عَلَى عِبَادِهِ

But he^-as proceeded to what he^-as had been forbidden from, in accordance with the precedence in His^-azwj Knowledge. So He^-azwj Sent him^-as down after the repentance, in order to build His^-azwj earth by his^-as offspring and to Establish the argument by him^-as upon His^-azwj servants.

وَ لَمْ يُخْلِهِمْ بَعْدَ أَنْ قَبَضَهُ مِمَّا يُؤَكِّدُ عَلَيْهِمْ حُجَّةَ رُبُوبِيَّتِهِ وَ يَصِلُ بَيْنَهُمْ وَ بَيْنَ مَعْرِفَتِهِ بَلْ تَعَاهَدَهُمْ بِالْحُجَجِ عَلَى أَلْسُنِ الْخِيَرَةِ مِنْ أَنْبِيَائِهِ وَ مُتَحَمِّلِي وَدَائِعِ رِسَالاتِهِ قَرْناً فَقَرْناً حَتَّى تَمَّتْ بِنَبِيِّنَا مُحَمَّدٍ ص‏حُجَّتُهُ وَ بَلَغَ الْمَقْطَعَ‏ عُذْرُهُ وَ نُذُرُهُ

And He^-azwj did not leave them devoid of a Divine Authority after having Recalled him^-as, from what he^-as would emphasise upon them of His^-azwj Lordship and connect between them and His^-azwj recognition. But He^-azwj Pacted to them with the Divine Authorities upon the choicest tongues of His^-azwj Prophets^-as, and the carriers of the deposits of His^-azwj Message, generation by generation, until He^-azwj Completed His^-azwj Divine Authorities by our Prophet^-saww Muhammad^-saww and reached the termination of His^-azwj Excusing and His^-azwj warning.

وَ قَدَّرَ الْأَرْزَاقَ فَكَثَّرَهَا وَ قَلَّلَهَا وَ قَسَّمَهَا عَلَى الضِّيقِ وَ السَّعَةِ- [فَعَدَّلَ‏] فَعَدَلَ فِيهَا لِيَبْتَلِيَ مَنْ أَرَادَ بِمَيْسُورِهَا وَ مَعْسُورِهَا وَ لِيَخْتَبِرَ بِذَلِكَ الشُّكْرَ وَ الصَّبْرَ مِنْ غَنِيِّهَا وَ فَقِيرِهَا

And He^-azwj Determined the sustenance(s), it’s abundance and it’s scarce, and Divided it based upon the construction and the capaciousness. He^-azwj was Just in it in order to Test the one He^-azwj so Wanted to, with its affluence and it’s destitution, and in order to Test by that the gratefulness and the patience from their rich ones and their poor ones.

ثُمَّ قَرَنَ بِسَعَتِهَا عَقَابِيلَ فَاقَتِهَا وَ بِسَلَامَتِهَا طَوَارِقَ آفَاتِهَا وَ بِفُرَجِ‏ أَفْرَاحِهَا غُصَصَ أَتْرَاحِهَا وَ خَلَقَ الْآجَالَ فَأَطَالَهَا وَ قَصَّرَهَا وَ قَدَّمَهَا وَ أَخَّرَهَا وَ وَصَلَ بِالْمَوْتِ أَسْبَابَهَا وَ جَعَلَهُ خَالِجاً لِأَشْطَانِهَا وَ قَاطِعاً لِمَرَائِرِ أَقْرَانِهَا

Then He^-azwj Paired with its capaciousness, the misfortunes of its destitution, and with its safety with the various afflictions, and with the relief of its happiness, the pangs of its grief. And He^-azwj Created the terms, so He^-azwj Prolonged them and Shortened them, and Brought them forward and Delayed them, and Connected its means with the death and Made it capable of pulling the chains of the ages and cutting them off.

عَالِمُ السِّرِّ مِنْ ضَمَائِرِ الْمُضْمِرِينَ وَ نَجْوَى الْمُتَخَافِتِينَ‏ وَ خَوَاطِرِ رَجْمِ الظُّنُونِ‏ وَ عُقَدِ عَزِيمَاتِ الْيَقِينِ‏ وَ مَسَارِقِ إِيمَاضِ الْجُفُونِ‏ وَ مَا ضَمِنَتْهُ أَكْنَانُ الْقُلُوبِ‏ وَ غَيَابَاتُ الْغُيُوبِ‏

He^-azwj is Knower of the secrets and the consciences or the concealers, and the whisperings of the ones engaging in it, and the inner feelings of the thoughts of the conjecturers, and beliefs of the determined certainties, and the furtive glances of the eyes, and what the contents of the hearts contain, and the unknown of the hidden matters.

وَ مَا أَصْغَتْ لِاسْتِرَاقِهِ‏ مَصَائِخُ‏ الْأَسْمَاعِ وَ مَصَايِفُ الذَّرِّ وَ مَشَاتِي‏ الْهَوَامِّ وَ رَجْعِ الْحَنِينِ‏ مِنَ الْمُولَهَاتِ‏ وَ هَمْسِ‏ الْأَقْدَامِ وَ مُنْفَسَحِ‏ الثَّمَرَةِ مِنْ وَلَائِجِ‏ غُلُفِ الْأَكْمَامِ‏ وَ مُنْقَمَعِ‏ الْوُحُوشِ مِنْ غِيرَانِ‏ الْجِبَالِ وَ أَوْدِيَتِهَا وَ مُخْتَبَإِ الْبَعُوضِ بَيْنَ سُوقِ الْأَشْجَارِ وَ أَلْحِيَتِهَا وَ مَغْرِزِ الْأَوْرَاقِ مِنَ الْأَفْنَانِ‏

And (He^-azwj Knows) what is listened to for stealing it by the listening ears, and resorts of the particles, and abodes of the vermin, and resounding cries of the wailing women, and the sound of feet, and the growth of fruits from the inner leaves, and hideouts of the beasts from the mountain caves and its valleys, and the hideouts of the mosquitoes between the trunks of the trees and their herbage, and the sprouting of the leaves from the branches.

وَ مَحَطِّ الْأَمْشَاجِ‏ مِنْ مَسَارِبِ الْأَصْلَابِ‏ وَ نَاشِئَةِ الْغُيُومِ وَ مُتَلَاحِمِهَا وَ دُرُورِ قَطْرِ السَّحَابِ فِي مُتَرَاكِمِهَا وَ مَا تَسْفِي‏ الْأَعَاصِيرُ بِذُيُولِهَا وَ تَعْفُو الْأَمْطَارُ بِسُيُولِهَا- وَ عَوْمِ بَنَاتِ الْأَرْضِ فِي كُثْبَانِ‏ الرِّمَالِ وَ مُسْتَقَرِّ ذَوَاتِ الْأَجْنِحَةِ بِذُرَا شَنَاخِيبِ‏ الْجِبَالِ وَ تَغْرِيدِ ذَوَاتِ الْمَنْطِقِ فِي دَيَاجِيرِ الْأَوْكَارِ

And the dripping of the semen from the passages of the loins, and rising of the clouds and its large ones, and downpour of drops of the clouds and their thick ones, and what the whirlwinds scatter by their whirling, and the erosions by the torrential rains, and the floating of the vegetation in the sand dunes, and the ones with the wings on the mountain cliffs, and the singing of the ones with chirping in the dens of its nests.

وَ مَا أَوْعَبَتْهُ الْأَصْدَافُ‏ وَ حَضَنَتْ‏ عَلَيْهِ أَمْوَاجُ الْبِحَارِ وَ مَا غَشِيَتْهُ سُدْفَةُ لَيْلٍ‏ أَوْ ذَرَّ عَلَيْهِ شَارِقُ نَهَارٍ وَ مَا اعْتَقَبَتْ‏ عَلَيْهِ أَطْبَاقُ الدَّيَاجِيرِ وَ سُبُحَاتُ النُّورِ وَ أَثَرِ كُلِّ خَطْوَةٍ وَ حِسِّ كُلِّ حَرَكَةٍ وَ رَجْعِ كُلِّ كَلِمَةٍ وَ تَحْرِيكِ كُلِّ شَفَةٍ وَ مُسْتَقَرِّ كُلِّ نَسَمَةٍ وَ مِثْقَالِ كُلِّ ذَرَّةٍ وَ هَمَاهِمِ‏ كُلِّ نَفْسٍ هَامَّةٍ

And (He^-azwj Knows) what the pearls are hiding, and the waves of the sea are treasuring upon, and whatever the darkness of the night is covering upon, or particles the brightness of the day is shining upon, and what is alternated upon by the layers of the darkness and the shining of the light, and impacts of every step, and hiss of every movement, and echo of every word, and movement of every lip, and abode of every person, and weight of every particle, and the sobbing of every sobbing soul.

وَ مَا عَلَيْهَا مِنْ ثَمَرِ شَجَرَةٍ أَوْ سَاقِطِ وَرَقَةٍ أَوْ قَرَارَةِ نُطْفَةٍ أَوْ نُقَاعَةِ دَمٍ وَ مُضْغَةٍ أَوْ نَاشِئَةِ خَلْقٍ وَ سُلَالَةٍ لَمْ يَلْحَقْهُ فِي ذَلِكَ كُلْفَةٌ

And (He^-azwj Knows) whatever fruit of a tree is upon it, or a falling leaf, or settling place of the sperm, or congealing of blood, and a lump, or a Created foetus and the strain not linked to it in that embryo.

وَ لَا اعْتَرَضَتْهُ فِي حِفْظِ مَا ابْتَدَعَ مِنْ خَلْقِهِ عَارِضَةٌ وَ لَا اعْتَوَرَتْهُ‏ فِي تَنْفِيذِ الْأُمُورِ وَ تَدَابِيرِ الْمَخْلُوقِينَ مَلَالَةٌ وَ لَا فَتْرَةٌ بَلْ نَفَذَهُمْ عِلْمُهُ وَ أَحْصَاهُمْ عَدَدُهُ وَ وَسِعَهُمْ عَدْلُهُ وَ غَمَرَهُمْ فَضْلُهُ مَعَ تَقْصِيرِهِمْ عَنْ كُنْهِ مَا هُوَ أَهْلُهُ‏

And nothing impedes Him^-azwj in Preserving what He^-azwj had Initiated from His^-azwj creation, nor sluggishness in implementation of the affairs, and any grief in management of the created beings nor any interval. But He^-azwj Enforces His^-azwj Knowledge among them and Enumerates them in His^-azwj counting, and Extends His^-azwj Justice to them, and Immerses them in His^-azwj Grace along with their deficiencies from His^-azwj Being what He^-azwj is rightful of.

 

دعاء

Supplication

اللَّهُمَّ أَنْتَ أَهْلُ الْوَصْفِ الْجَمِيلِ وَ التَّعْدَادِ الْكَثِيرِ إِنْ تُؤَمَّلْ فَخَيْرُ مَأْمُولٍ وَ إِنْ تُرْجَ فَخَيْرُ مَرْجُوٍّ

O Allah^-azwj! You^-azwj are rightful of the beautiful description, and the large numbers. If You^-azwj are hoped with, You^-azwj would be the best One hoped with, and if are wished with, so You^-azwj would be the best One wished with.

اللَّهُمَّ [فَقَدْ] وَ قَدْ بَسَطْتَ لِي فِيمَا لَا أَمْدَحُ بِهِ غَيْرَكَ وَ لَا أُثْنِي بِهِ عَلَى أَحَدٍ سِوَاكَ وَ لَا أُوَجِّهُهُ إِلَى مَعَادِنِ الْخَيْبَةِ وَ مَوَاضِعِ الرِّيبَةِ وَ عَدَلْتَ بِلِسَانِي عَنْ مَدَائِحِ الْآدَمِيِّينَ- وَ الثَّنَاءِ عَلَى الْمَرْبُوبِينَ الْمَخْلُوقِينَ

O Allah^-azwj! You^-azwj have Rolled out for me a tongue in what I cannot praise with it anyone apart from You^-azwj, nor extoll with it upon anyone besides You^-azwj, nor do I direct it to the mines of disappointment and places of doubt, and I have turned with my^-asws tongue away from praising the human beings, and extolling upon the nourished, the created beings.

اللَّهُمَّ وَ لِكُلِّ مُثْنٍ عَلَى مَنْ أَثْنَى عَلَيْهِ مَثُوبَةٌ مِنْ جَزَاءٍ أَوْ عَارِفَةٌ مِنْ عَطَاءٍ وَ قَدْ رَجَوْتُكَ دَلِيلًا عَلَى ذَخَائِرِ الرَّحْمَةِ وَ كُنُوزِ الْمَغْفِرَةِ

O Allah^-azwj! And for every praising one, there is a right of being rewarded or knowing of a recompense, upon the one he praises upon, and I^-asws am turning to You^-azwj having been pointed upon the treasures of Mercy and hoard of Forgiveness.

اللَّهُمَّ وَ هَذَا مَقَامُ مَنْ أَفْرَدَكَ بِالتَّوْحِيدِ الَّذِي هُوَ لَكَ وَ لَمْ يَرَ مُسْتَحِقّاً لِهَذِهِ الْمَحَامِدِ وَ الْمَمَادِحِ غَيْرَكَ وَ بِي فَاقَةٌ إِلَيْكَ لَا يَجْبُرُ مَسْكَنَتَهَا إِلَّا فَضْلُكَ وَ لَا يَنْعَشُ مِنْ خَلَّتِهَا إِلَّا مَنُّكَ‏ وَ جُودُكَ

O Allah^-azwj! And this is a standing place of the one who individualises You^-azwj with the Oneness which it is for You^-azwj, and he does not view anyone else being rightful for these praises and the extollations apart from You^-azwj, and with me^-asws there is destitution to You^-azwj. Nothing can pull out its destitution except Your^-azwj Grace, nor can he be revived from its midst except by Your^-azwj Conferment and Your^-azwj Generosity.

فَهَبْ لَنَا فِي هَذَا الْمَقَامِ رِضَاكَ وَ أَغْنِنَا عَنْ مَدِّ الْأَيْدِي إِلَى سِوَاكَ- إِنَّكَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

So Gift to us Your^-azwj Pleasure in this place and Enrich us from having to extend hands to the ones besides You^-azwj, You are Able upon all things!’ [66:8]’.[91]

 

 

92 و من كلام له ع لما أراده الناس على البيعة بعد قتل عثمان

Sermon 92 – And from a speech of his^-asws when he^-asws was intended for the allegiance after the killing of Usman

دَعُونِي وَ الْتَمِسُوا غَيْرِي فَإِنَّا مُسْتَقْبِلُونَ أَمْراً لَهُ وُجُوهٌ وَ أَلْوَانٌ لَا تَقُومُ لَهُ الْقُلُوبُ وَ لَا تَثْبُتُ عَلَيْهِ الْعُقُولُ‏ وَ إِنَّ الْآفَاقَ قَدْ أَغَامَتْ‏ وَ الْمَحَجَّةَ قَدْ تَنَكَّرَتْ.

‘Leave me^-asws and seek someone else, for we are facing a matter having perspectives for it and the types. Neither with the hearts withstand to it nor will the intellects be affirmed upon it, and the horizons have become clouded, and the arguments have been denied.

وَ اعْلَمُوا أَنِّي إِنْ أَجَبْتُكُمْ رَكِبْتُ بِكُمْ مَا أَعْلَمُ وَ لَمْ أُصْغِ إِلَى قَوْلِ الْقَائِلِ وَ عَتْبِ الْعَاتِبِ وَ إِنْ تَرَكْتُمُونِي فَأَنَا كَأَحَدِكُمْ وَ لَعَلِّي أَسْمَعُكُمْ وَ أَطْوَعُكُمْ لِمَنْ وَلَّيْتُمُوهُ أَمْرَكُمْ وَ أَنَا لَكُمْ وَزِيراً خَيْرٌ لَكُمْ مِنِّي أَمِيراً

And know if I^-asws were to answer to you all, I^-asws would ride with you what I^-asws known, and I^-asws will not listen to the words of the speaker and the rebuke of the rebuke, and if you were to leave me^-asws, then I^-asws would be like one of you, and perhaps I^-asws would be the most listening of you and most obedient of you to the one you place in charge of your affairs, and I^-asws would be a better minister for you all than my^-asws being a ruler’.[92]

 

 

93 و من خطبة له ع و فيها ينبّه أمير المؤمنين على فضله و علمه و يبيّن فتنة بني أمية

Sermon 93 – And from a sermon of his^-asws, and in it Amir Al-Momineen^-asws has informed of his^-asws merits, and his^-asws knowledge, and he^-asws has clarified the Fitna of the clan of Umayya

أَمَّا بَعْدَ حَمْدِ اللَّهِ وَ الثَّنَاءِ عَلَيْهِ أَيُّهَا النَّاسُ فَإِنِّي فَقَأْتُ‏ عَيْنَ الْفِتْنَةِ وَ لَمْ يَكُنْ لِيَجْتَرِئَ عَلَيْهَا أَحَدٌ غَيْرِي بَعْدَ أَنْ مَاجَ غَيْهَبُهَا وَ اشْتَدَّ كَلَبُهَا

‘As for after, O you people! I^-asws have blinded an eye of the Fitna, and no one could have been so courageous upon it apart from me^-asws, after its darkness beating its waves and its madness was intense.

فَاسْأَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَوَ الَّذِي نَفْسِي بِيَدِهِ لَا [تَسْأَلُونَنِي‏] تَسْأَلُونِي عَنْ شَيْ‏ءٍ فِيمَا بَيْنَكُمْ وَ بَيْنَ السَّاعَةِ وَ لَا عَنْ فِئَةٍ تَهْدِي مِائَةً وَ تُضِلُّ مِائَةً إِلَّا أَنْبَأْتُكُمْ بِنَاعِقِهَا وَ قَائِدِهَا وَ سَائِقِهَا وَ مُنَاخِ‏ رِكَابِهَا وَ مَحَطِّ رِحَالِهَا وَ مَنْ يُقْتَلُ مِنْ أَهْلِهَا قَتْلًا وَ مَنْ يَمُوتُ مِنْهُمْ مَوْتاً

So, ask me^-asws before you lose me^-asws! By the One^-azwj in Whose hand is my^-asws soul! You will not ask me^-asws about anything in what is between you and establishment of the Hour, nor about any group during a hundred and straying a hundred, except I^-asws shall inform you with its caller, and its leader, and its pusher, and the prevailing conditions of its riders, and stations of its travellers, and who from its people would be killed, and who from them would be dying a (natural) death.

وَ لَوْ قَدْ فَقَدْتُمُونِي وَ نَزَلَتْ بِكُمْ كَرَائِهُ‏ الْأُمُورِ وَ حَوَازِبُ‏ الْخُطُوبِ لَأَطْرَقَ كَثِيرٌ مِنَ السَّائِلِينَ وَ فَشِلَ كَثِيرٌ مِنَ الْمَسْئُولِينَ وَ ذَلِكَ إِذَا قَلَّصَتْ حَرْبُكُمْ‏ وَ شَمَّرَتْ عَنْ سَاقٍ وَ [كَانَتِ‏] ضَاقَتِ الدُّنْيَا عَلَيْكُمْ ضِيقاً تَسْتَطِيلُونَ مَعَهُ أَيَّامَ الْبَلَاءِ عَلَيْكُمْ حَتَّى يَفْتَحَ اللَّهُ لِبَقِيَّةِ الْأَبْرَارِ مِنْكُمْ

And if you were to lose me^-asws and abhorrent matters and distressing events befall with you, most of the questioners would lower their heads and most of the ones questioned would fail, and that is when your wars would diminish you, and clothes would be rolled up from a leg (ready for battle), and the world would be straitened upon you, and along with it the days of the afflictions would be prolonged upon you until Allah^-azwj Grants victory to the remainder of the righteous ones from you.

إِنَّ الْفِتَنَ إِذَا أَقْبَلَتْ شَبَّهَتْ‏ وَ إِذَا أَدْبَرَتْ نَبَّهَتْ يُنْكَرْنَ مُقْبِلَاتٍ وَ يُعْرَفْنَ مُدْبِرَاتٍ يَحُمْنَ حَوْمَ الرِّيَاحِ يُصِبْنَ بَلَداً وَ يُخْطِئْنَ بَلَداً

Indeed! When the Fitna comes, it is confusing, and when it turns around, it awakens (the people). The perpetrators are deniers during its coming and are recognised when its turns around. They blow around like blowing of the winds, hitting a city, and missing a (another) city.

أَلَا وَ إِنَّ أَخْوَفَ الْفِتَنِ عِنْدِي عَلَيْكُمْ فِتْنَةُ بَنِي أُمَيَّةَ فَإِنَّهَا فِتْنَةٌ عَمْيَاءُ مُظْلِمَةٌ عَمَّتْ خُطَّتُهَا وَ خَصَّتْ بَلِيَّتُهَا- وَ أَصَابَ الْبَلَاءُ مَنْ أَبْصَرَ فِيهَا وَ أَخْطَأَ الْبَلَاءُ مَنْ عَمِيَ عَنْهَا

Indeed! The scariest of Fitna upon you in my^-asws view is Fitna of the clan of Umayya, for it is a dark blindness, its outline is general, and its ill-effects are particular, and the affliction will hit the one who is insightful in it, and the affliction would miss the one who is blind from it.

وَ ايْمُ اللَّهِ لَتَجِدُنَّ بَنِي أُمَيَّةَ لَكُمْ أَرْبَابَ سُوءٍ بَعْدِي كَالنَّابِ الضَّرُوسِ‏ تَعْذِمُ بِفِيهَا وَ تَخْبِطُ بِيَدِهَا وَ تَزْبِنُ‏ بِرِجْلِهَا وَ تَمْنَعُ دَرَّهَا لَا يَزَالُونَ بِكُمْ حَتَّى لَا يَتْرُكُوا مِنْكُمْ إِلَّا نَافِعاً لَهُمْ أَوْ غَيْرَ ضَائِرٍ بِهِمْ

And I^-asws swear by Allah^-azwj! After me^-asws, you will be finding the clan of Umayya as evil being evil lords, like old unruly camel biting its mouth, and dragging with its forelegs, and kicking with its hind legs, and refusing its milking. They will not cease to be with you until they do not leave from it except one beneficial to them, or one unharmful to them.

وَ لَا يَزَالُ بَلَاؤُهُمْ عَنْكُمْ حَتَّى لَا يَكُونَ انْتِصَارُ أَحَدِكُمْ مِنْهُمْ إِلَّا [مِثْلَ انْتِصَارِ] كَانْتِصَارِ الْعَبْدِ مِنْ رَبِّهِ وَ الصَّاحِبِ مِنْ مُسْتَصْحِبِهِ تَرِدُ عَلَيْكُمْ فِتْنَتُهُمْ [شَوْهاً] شَوْهَاءَ مَخْشِيَّةً وَ قِطَعاً جَاهِلِيَّةً لَيْسَ فِيهَا مَنَارُ هُدًى وَ لَا عَلَمٌ يُرَى‏ نَحْنُ أَهْلَ الْبَيْتِ مِنْهَا [بِنَجَاةٍ] بِمَنْجَاةٍ وَ لَسْنَا فِيهَا بِدُعَاةٍ

And their affliction will not cease until a victory from them for one of you does not become except like the victory of the slave from is master, and the owner from his owned. Their Fitna would pass fearful rays upon you and banditry of the pre-Islamic period, neither would there be any minaret of guidance during it nor any flag to be seen. We^-asws, People^-asws of the Household would be saved from it, and we^-asws wouldn’t be with any calling during it.

ثُمَّ يُفَرِّجُهَا اللَّهُ عَنْكُمْ كَتَفْرِيجِ الْأَدِيمِ‏ بِمَنْ يَسُومُهُمْ خَسْفاً وَ يَسُوقُهُمْ عُنْفاً وَ يَسْقِيهِمْ بِكَأْسٍ مُصَبَّرَةٍ لَا يُعْطِيهِمْ إِلَّا السَّيْفَ وَ لَا يُحْلِسُهُمْ‏ إِلَّا الْخَوْفَ

Then Allah^-azwj would Relieve it from you like the removal of the leather skin, by the one^-asws brand them with abjection, and drag them by their noses, and make them drink the cup of combat. He^-asws will not give them except the sword, nor will clothe them except with the fear.

فَعِنْدَ ذَلِكَ تَوَدُّ قُرَيْشٌ بِالدُّنْيَا وَ مَا فِيهَا لَوْ يَرَوْنَنِي مَقَاماً وَاحِداً وَ لَوْ قَدْرَ جَزْرِ جَزُورٍ لِأَقْبَلَ مِنْهُمْ مَا أَطْلُبُ الْيَوْمَ بَعْضَهُ فَلَا [يُعْطُونَنِيهِ‏] يُعْطُونِيهِ‏

During that, Quraysh would love, in exchange for the (whole) world and whatever is in it, if they could only see me^-asws in one place, and even if it was the measurement of sacrificing an animal, to accept from them everything, what I^-asws am seeking of only part of it today and they are not giving me^-asws’.[93]

 

 

94 و من خطبة له ع و فيها يصف اللّه تعالى ثم يبين فضل الرسول الكريم و أهل بيته ثم يعظ الناس‏

Sermon 94 – And from a sermon of his^-asws, and in it he^-asws attributes Allah^-azwj the Exalted, then he^-asws explains merit of the honourable Rasool^-saww and People^-asws of his^-saww Household, then he^-asws preaches the people

 

اللّه تعالى‏

Allah^-azwj the Exalted

فَتَبَارَكَ اللَّهُ الَّذِي لَا يَبْلُغُهُ بُعْدُ الْهِمَمِ وَ لَا يَنَالُهُ حَدْسُ الْفِطَنِ- الْأَوَّلُ الَّذِي لَا غَايَةَ لَهُ [فَيَنْتَهِي‏] فَيَنْتَهِيَ وَ لَا آخِرَ لَهُ [فَيَنْقَضِي‏] فَيَنْقَضِيَ‏

‘Blessed is Allah^-azwj Who, neither can the remotest of the thoughts can reach, nor can the perception of intuition can attain. The First Who there is no peak for Him^-azwj He^-azwj can end to, nor is there any end for Him^-azwj to be terminated.

 

و منها في وصف الأنبياء

And from it in attributes of the Prophets^-as

فَاسْتَوْدَعَهُمْ فِي أَفْضَلِ مُسْتَوْدَعٍ وَ أَقَرَّهُمْ فِي خَيْرِ مُسْتَقَرٍّ تَنَاسَخَتْهُمْ‏ كَرَائِمُ الْأَصْلَابِ إِلَى مُطَهَّرَاتِ الْأَرْحَامِ كُلَّمَا مَضَى مِنْهُمْ سَلَفٌ قَامَ مِنْهُمْ بِدِينِ اللَّهِ خَلَفٌ‏

He^-azwj Deposited them in the superior depository and Settled them in the best settlement. He^-azwj Transferred them^-as in the honourable lineages to pure wombs. Every time an ancestor from them passes away, a posterity (replacement) from them stands with the religion of Allah^-azwj.

 

رسول اللّه و آل بيته‏

Rasool-Allah^-saww and Progeny^-asws of his^-saww Household

حَتَّى أَفْضَتْ كَرَامَةُ اللَّهِ سُبْحَانَهُ وَ تَعَالَى إِلَى مُحَمَّدٍ ص فَأَخْرَجَهُ مِنْ أَفْضَلِ الْمَعَادِنِ مَنْبِتاً وَ أَعَزِّ الْأَرُومَاتِ‏ مَغْرِساً مِنَ الشَّجَرَةِ الَّتِي صَدَعَ‏ مِنْهَا أَنْبِيَاءَهُ وَ انْتَجَبَ‏ مِنْهَا

Until the Honour of Allah^-azwj the Glorious and Exalted Widened to Muhammad^-saww, so He^-azwj Extracted him^-saww from the superior mines of growing, and places of planting from the tree from which He^-azwj Honoured His^-azwj Prophets^-as and Selected His^-azwj Trustees from it.

 

أُمَنَاءَهُ عِتْرَتُهُ خَيْرُ الْعِتَرِ وَ أُسْرَتُهُ خَيْرُ الْأُسَرِ وَ شَجَرَتُهُ خَيْرُ الشَّجَرِ نَبَتَتْ فِي حَرَمٍ وَ بَسَقَتْ‏ فِي كَرَمٍ لَهَا فُرُوعٌ طِوَالٌ وَ ثَمَرٌ لَا يُنَالُ

His^-saww family is the best of the families, and his^-saww kinsmen are the best of the kinsmen, and his^-saww lineage is the best of the lineages, growing in the esteem and rising in distinction, having tall branches for it and fruits which cannot be attained.

فَهُوَ إِمَامُ مَنِ اتَّقَى وَ بَصِيرَةُ مَنِ اهْتَدَى سِرَاجٌ لَمَعَ ضَوْؤُهُ وَ شِهَابٌ سَطَعَ نُورُهُ وَ زَنْدٌ بَرَقَ لَمْعُهُ سِيرَتُهُ الْقَصْدُ وَ سُنَّتُهُ الرُّشْدُ وَ كَلَامُهُ الْفَصْلُ وَ حُكْمُهُ الْعَدْلُ أَرْسَلَهُ عَلَى حِينِ‏ فَتْرَةٍ مِنَ الرُّسُلِ‏ وَ هَفْوَةٍ عَنِ الْعَمَلِ وَ غَبَاوَةٍ مِنَ الْأُمَمِ‏

So, he^-saww is the leader of the ones who fear, and an insight of the ones who seek guidance. A lamp for the ones seeking his^-saww illumination, and a meteor the light of which spreads out, and a flint whose spark is bright. His^-saww way is the moderation, and his^-saww Sunnah is the rightful guidance, and his^-saww speech is the decisive, and his^-saww ruling is the justice. He^-saww is Sent upon an interval from the Rasool^-as, and erroneous deeds, and ignorance from the communities’.

 

عظة الناس‏

Preaching the people

اعْمَلُوا رَحِمَكُمُ اللَّهُ عَلَى أَعْلَامٍ‏ بَيِّنَةٍ فَالطَّرِيقُ نَهْجٌ‏ يَدْعُوا إِلى‏ دارِ السَّلامِ‏ وَ أَنْتُمْ فِي دَارِ مُسْتَعْتَبٍ‏ عَلَى مَهَلٍ وَ فَرَاغٍ وَ الصُّحُفُ مَنْشُورَةٌ وَ الْأَقْلَامُ جَارِيَةٌ وَ الْأَبْدَانُ صَحِيحَةٌ وَ الْأَلْسُنُ مُطْلَقَةٌ وَ التَّوْبَةُ مَسْمُوعَةٌ وَ الْأَعْمَالُ مَقْبُولَةٌ

Know, may Allah^-azwj have Mercy on you all! Work upon clarified signs, for the path is clear calling to the house of Peace, and you are in a house of faults upon an opportunity and free time, and the registers are publicised (open) and the pens are flowing (recording), and the bodies are healthy, and tongues are free, and the repentance is being Heard, and the deeds are being Accepted’. [94]

 

 

95 و من خطبة له ع يقرر فضيلة الرسول الكريم‏

Sermon 95 – And from a sermon of his^-asws attesting the merits of the honourable Rasool^-saww

بَعَثَهُ وَ النَّاسُ ضُلَّالٌ فِي حَيْرَةٍ وَ حَاطِبُونَ‏ فِي فِتْنَةٍ قَدِ اسْتَهْوَتْهُمُ الْأَهْوَاءُ وَ اسْتَزَلَّتْهُمُ‏ الْكِبْرِيَاءُ وَ اسْتَخَفَّتْهُمُ‏ الْجَاهِلِيَّةُ الْجَهْلَاءُ حَيَارَى فِي زَلْزَالٍ مِنَ الْأَمْرِ وَ بَلَاءٍ مِنَ الْجَهْلِ فَبَالَغَ ص فِي النَّصِيحَةِ وَ مَضَى عَلَى الطَّرِيقَةِ وَ دَعَا إِلَى الْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ

‘He^-azwj Sent him^-asws and the people were in confusion, and they were adjusting in Fitna, the personal desired having overwhelmed them, and the self-greatness (arrogance) had gripped them, and the ignorance of the ignoramuses had undervalued them, being confused in the tremors of the matters and the afflictions from the ignorance. He^-saww delivered regarding the advice and went upon the way and called to the wisdom and the goodly exhortations.[95]

 

 

96 و من خطبة له ع في اللّه و في الرسول الأكرم‏

Sermon 96 – And from a sermon of his^-asws regarding Allah^-azwj and regarding the honourable Rasool^-saww

 

اللّه تعالى‏

Allah^-azwj the Exalted

الْحَمْدُ لِلَّهِ الْأَوَّلِ فَلَا شَيْ‏ءَ قَبْلَهُ وَ الْآخِرِ فَلَا شَيْ‏ءَ بَعْدَهُ وَ الظَّاهِرِ فَلَا شَيْ‏ءَ فَوْقَهُ وَ الْبَاطِنِ فَلَا شَيْ‏ءَ دُونَهُ‏

The Praise is for Allah^-azwj, the First, so there is nothing before Him^-azwj, and the Last so there is nothing after Him^-azwj, and the Apparent, so there is nothing above Him^-azwj, and the Hidden, so there is nothing below Him^-azwj.

 

و منها في ذكر الرسول ص‏

And from it, in mentioning the Rasool^-saww

مُسْتَقَرُّهُ خَيْرُ مُسْتَقَرٍّ وَ مَنْبِتُهُ أَشْرَفُ مَنْبِتٍ فِي مَعَادِنِ الْكَرَامَةِ وَ مَمَاهِدِ السَّلَامَةِ قَدْ صُرِفَتْ نَحْوَهُ أَفْئِدَةُ الْأَبْرَارِ وَ ثُنِيَتْ إِلَيْهِ أَزِمَّةُ الْأَبْصَارِ

His^-saww settlement is best of the settlements, and his^-saww origin is noblest of origins in a mine of honour, and the cradles of safety. The hearts of the righteous have turned towards him^-saww, and the reins of sights have pulled to him^-saww.

دَفَنَ اللَّهُ بِهِ الضَّغَائِنَ‏ 1291 وَ أَطْفَأَ بِهِ [النَّوَائِرَ] الثَّوَائِرَ أَلَّفَ بِهِ إِخْوَاناً وَ فَرَّقَ بِهِ أَقْرَاناً أَعَزَّ بِهِ الذِّلَّةَ وَ أَذَلَّ بِهِ الْعِزَّةَ كَلَامُهُ بَيَانٌ وَ صَمْتُهُ لِسَانٌ

Through him^-saww, Allah^-azwj Buried the grudges and Extinguished the flames of rebellion by him^-saww. He^-azwj United brethren by him^-saww and paired the pairs by him^-azwj. He^-azwj Honoured the humiliated by him^-saww and humiliated the mighty by him^-saww. His^-saww speech is explanatory and his^-saww silence is a (speaking) tongue’.[96]

 

 

97 و من خطبة له ع في أصحابه و أصحاب رسول اللّه‏

Sermon 97 – And from a sermon of his^-asws regarding his^-asws companions and companions of Rasool-Allah^-saww

أصحاب علي‏

Companions of Ali^-asws

وَ لَئِنْ أَمْهَلَ [اللَّهُ‏] الظَّالِمَ فَلَنْ يَفُوتَ أَخْذُهُ وَ هُوَ لَهُ بِالْمِرْصَادِ عَلَى مَجَازِ طَرِيقِهِ وَ بِمَوْضِعِ الشَّجَا مِنْ مَسَاغِ رِيقِهِ‏

‘And If Allah^-azwj were to respite the oppressor, he will never escape from being Seized by Him^-azwj, and He^-azwj is the ambush to him on the corridor of his path, and the place of distress suffocating his throat.

أَمَا وَ الَّذِي نَفْسِي بِيَدِهِ لَيَظْهَرَنَّ هَؤُلَاءِ الْقَوْمُ عَلَيْكُمْ لَيْسَ لِأَنَّهُمْ أَوْلَى بِالْحَقِّ مِنْكُمْ وَ لَكِنْ لِإِسْرَاعِهِمْ إِلَى [بَاطِلِهِمْ‏] بَاطِلِ صَاحِبِهِمْ وَ إِبْطَائِكُمْ عَنْ حَقِّي وَ لَقَدْ أَصْبَحَتِ الْأُمَمُ تَخَافُ ظُلْمَ رُعَاتِهَا وَ أَصْبَحْتُ أَخَافُ ظُلْمَ رَعِيَّتِي

But, by the One^-azwj in Whose Hand is my^-asws soul! These people will be prevailing over you. They aren’t foremost with the truth than you are, but their master is quickening them to the falsehood, and your delaying from my^-asws right; and the communities tend to fear the injustices of its ruler and I^-asws have become fearing the injustices of my^-asws own citizens.

اسْتَنْفَرْتُكُمْ لِلْجِهَادِ فَلَمْ تَنْفِرُوا وَ أَسْمَعْتُكُمْ فَلَمْ تَسْمَعُوا وَ دَعَوْتُكُمْ سِرّاً وَ جَهْراً فَلَمْ تَسْتَجِيبُوا وَ نَصَحْتُ لَكُمْ فَلَمْ تَقْبَلُوا أَ شُهُودٌ كَغُيَّابٍ‏ وَ عَبِيدٌ كَأَرْبَابٍ

I^-asws mobilised you to the Jihad but you did not mobilise, and I^-asws made you hear but you did not listen, and I^-asws called you secretly and openly but you did not respond, and I^-asws advised to you but you did not accept. And the ones present like the absentees! And the slaves like the master!

أَتْلُو عَلَيْكُمْ الْحِكَمَ فَتَنْفِرُونَ‏ مِنْهَا وَ أَعِظُكُمْ بِالْمَوْعِظَةِ الْبَالِغَةِ فَتَتَفَرَّقُونَ عَنْهَا وَ أَحُثُّكُمْ عَلَى جِهَادِ أَهْلِ الْبَغْيِ فَمَا آتِي عَلَى آخِرِ قَوْلِي حَتَّى أَرَاكُمْ مُتَفَرِّقِينَ أَيَادِيَ سَبَا

I^-asws am reciting the wisdom unto you, and you are running away from it, and I^-asws am advising you with the far-reaching preaching(s) but you are dispersing away from it, and I^-asws am urging you upon Jihad against the rebellious people but I^-asws hardly come to the end of my^-asws words until I^-asws see you separating like the hands of (people of) Saba.

تَرْجِعُونَ إِلَى مَجَالِسِكُمْ وَ تَتَخَادَعُونَ عَنْ مَوَاعِظِكُمْ أُقَوِّمُكُمْ غُدْوَةً وَ تَرْجِعُونَ إِلَيَّ عَشِيَّةً كَظَهْرِ الْحَنِيَّةِ عَجَزَ الْمُقَوِّمُ وَ أَعْضَلَ الْمُقَوَّمُ‏

You are returning to your gathering -are deceiving from your preaching(s). I^-asws straighten you in the morning and you are returning to me^-asws in the evening like the back of the bow. The straightener is frustrated and ones to be straightened are even more crooked.

أَيُّهَا الْقَوْمُ الشَّاهِدَةُ أَبْدَانُهُمْ الْغَائِبَةُ عَنْهُمْ عُقُولُهُمْ الْمُخْتَلِفَةُ أَهْوَاؤُهُمْ الْمُبْتَلَى بِهِمْ أُمَرَاؤُهُمْ صَاحِبُكُمْ يُطِيعُ اللَّهَ وَ أَنْتُمْ تَعْصُونَهُ وَ صَاحِبُ أَهْلِ الشَّامِ يَعْصِي اللَّهَ وَ هُمْ يُطِيعُونَهُ لَوَدِدْتُ وَ اللَّهِ أَنَّ مُعَاوِيَةَ صَارَفَنِي بِكُمْ صَرْفَ الدِّينَارِ بِالدِّرْهَمِ فَأَخَذَ مِنِّي عَشَرَةَ مِنْكُمْ وَ أَعْطَانِي رَجُلًا مِنْهُمْ-

O you whose bodies are present, but their minds are absent from them, their desires are different, their leaders are tried with them! Your leader obeys Allah^-azwj and you are disobeying him^-asws, and the leader of the people of Syria disobeys Allah^-azwj but (still) they are obeying him. I^-asws would love it, by Allah^-azwj, if Muawiya were to exchange for me^-asws with you all like exchanging the Dinar for the Dirhams, so he take ten of you from me^-asws and give me one man from them.

يَا أَهْلَ الْكُوفَةِ مُنِيتُ مِنْكُمْ بِثَلَاثٍ وَ اثْنَتَيْنِ صُمٌّ ذَوُو أَسْمَاعٍ وَ بُكْمٌ ذَوُو كَلَامٍ وَ عُمْيٌ ذَوُو أَبْصَارٍ لَا أَحْرَارُ صِدْقٍ عِنْدَ اللِّقَاءِ وَ لَا إِخْوَانُ ثِقَةٍ عِنْدَ الْبَلَاءِ

O people of Al-Kufa! I^-asws have experience from you with three (things) and two – You are deaf despite listening, and mute despite speaking, and blind despite seeing. Neither being sincere supporters during the battle nor trustworthy brothers during the afflictions.

تَرِبَتْ أَيْدِيكُمْ يَا أَشْبَاهَ الْإِبِلِ غَابَ عَنْهَا رُعَاتُهَا كُلَّمَا جُمِعَتْ مِنْ جَانِبٍ تَفَرَّقَتْ مِنْ آخَرَ وَ اللَّهِ لَكَأَنِّي بِكُمْ فِيمَا إِخَالُكُمْ‏ أَنْ لَوْ حَمِسَ الْوَغَى‏ وَ حَمِيَ الضِّرَابُ قَدِ انْفَرَجْتُمْ عَنِ ابْنِ أَبِي طَالِبٍ انْفِرَاجَ الْمَرْأَةِ عَنْ قُبُلِهَا

May your hands (strength) be soiled, O resemblances of the camels whose shepherd is absent from them! Every time they are gathered from one side they separate from another side. By Allah^-azwj! It is as if I^-asws am with you in my^-asws imagination, if the battle flares up and the strikes are heated, you are splitting away from the son^-asws of Abu Talib^-asws like the splitting of the woman from her enclave.

وَ إِنِّي لَعَلَى‏ بَيِّنَةٍ مِنْ رَبِّي‏ وَ مِنْهَاجٍ مِنْ نَبِيِّي وَ إِنِّي لَعَلَى الطَّرِيقِ الْوَاضِحِ أَلْقُطُهُ لَقْطاً

And I^-asws am upon a proof from my^-asws Lord^-azwj and a manifesto from my^-asws Prophet^-saww, and I^-asws am upon the clear path I^-asws stick to absolutely.

 

أصحاب رسول اللّه‏

Companions of Rasool-Allah^-saww

انْظُرُوا أَهْلَ بَيْتِ نَبِيِّكُمْ فَالْزَمُوا سَمْتَهُمْ‏ وَ اتَّبِعُوا أَثَرَهُمْ فَلَنْ يُخْرِجُوكُمْ مِنْ هُدًى وَ لَنْ يُعِيدُوكُمْ فِي رَدًى فَإِنْ لَبَدُوا فَالْبُدُوا وَ إِنْ نَهَضُوا فَانْهَضُوا وَ لَا تَسْبِقُوهُمْ فَتَضِلُّوا وَ لَا تَتَأَخَّرُوا عَنْهُمْ فَتَهْلِكُوا-

Look at the People^-asws of the Household of your Prophet^-saww and necessitate their traits, for they^-asws will never exit you from any guidance and will never return you into any ruination. If they^-asws sit back, then sit back, but if they^-asws get up, then get up, and do not precede them^-asws for you will stray, not stay back from them^-asws for you will be destroyed.

لَقَدْ رَأَيْتُ أَصْحَابَ مُحَمَّدٍ ص فَمَا أَرَى أَحَداً يُشْبِهُهُمْ مِنْكُمْ لَقَدْ كَانُوا يُصْبِحُونَ شُعْثاً غُبْراً وَ قَدْ بَاتُوا سُجَّداً وَ قِيَاماً يُرَاوِحُونَ‏ بَيْنَ جِبَاهِهِمْ وَ خُدُودِهِمْ وَ يَقِفُونَ عَلَى مِثْلِ الْجَمْرِ مِنْ ذِكْرِ مَعَادِهِمْ ‏

I^-asws have seen the companions of Muhammad^-saww, and I^-asws do not see anyone of you resembling them. In the morning they used to be unkempt (scruffy), dusty, and they spent the night performing Sajdah and standing (for Salat), alternating between (prostrating on) their foreheads and their cheeks, and standing upon the like of an ember, from remembrance of their Hereafter.

كَأَنَّ بَيْنَ أَعْيُنِهِمْ رُكَبَ الْمِعْزَى‏ مِنْ طُولِ سُجُودِهِمْ إِذَا ذُكِرَ اللَّهُ هَمَلَتْ أَعْيُنُهُمْ حَتَّى تَبُلَّ جُيُوبَهُمْ وَ مَادُوا كَمَا يَمِيدُ الشَّجَرُ يَوْمَ الرِّيحِ الْعَاصِفِ خَوْفاً مِنَ الْعِقَابِ وَ رَجَاءً لِلثَّوَابِ

It was as if in between their eyes (forehead) was a knee of the goat (mark) from their prolonged Sajdahs. When Allah^-azwj the Glorious was mentioned, they eyes filled up until their pockets were drenched, and they were trembling like the shaking of the tree on the day of stormy wind out of fear from the Punishment and hoping for the Rewards’.[97]

 

 

98 و من كلام له ع يشير فيه إلى ظلم بني أمية

Sermon 98 – And from a speech of his^-asws indicating in it to the injustice of the clan of Umayya

وَ اللَّهِ لَا يَزَالُونَ حَتَّى لَا يَدَعُوا لِلَّهِ مُحَرَّماً إِلَّا اسْتَحَلُّوهُ‏ وَ لَا عَقْداً إِلَّا حَلُّوهُ وَ حَتَّى لَا يَبْقَى بَيْتُ مَدَرٍ وَ لَا وَبَرٍ إِلَّا دَخَلَهُ ظُلْمُهُمْ وَ نَبَا بِهِ‏ سُوءُ [رِعَتِهِمْ‏] رَعْيِهِمْ وَ حَتَّى يَقُومَ الْبَاكِيَانِ يَبْكِيَانِ بَاكٍ يَبْكِي لِدِينِهِ وَ بَاكٍ يَبْكِي لِدُنْيَاهُ

‘By Allah^-azwj! They will not be stopping until they do not leave any Prohibition of Allah^-azwj until they permit it, nor any knot (pact) except they loosen it (break it), and until there neither remains any house of mud or fur except their injustices enter it and the news of their evil actions, until the two wailers cry out – a wailer crying for his religion and a wailer crying for his world.

وَ حَتَّى تَكُونَ نُصْرَةُ أَحَدِكُمْ‏ مِنْ أَحَدِهِمْ كَنُصْرَةِ الْعَبْدِ مِنْ سَيِّدِهِ إِذَا شَهِدَ أَطَاعَهُ وَ إِذَا غَابَ اغْتَابَهُ

And until the helping of one of you from one of them would be like the helping of the slave from his master. When he (master) is there, he (slave) obeys him, and when he is absent, he backbites him.

وَ حَتَّى يَكُونَ أَعْظَمَكُمْ فِيهَا [غَنَاءً] عَنَاءً أَحْسَنُكُمْ بِاللَّهِ ظَنّاً فَإِنْ أَتَاكُمُ اللَّهُ بِعَافِيَةٍ فَاقْبَلُوا وَ إِنِ ابْتُلِيتُمْ فَاصْبِرُوا فَ إِنَّ الْعاقِبَةَ لِلْمُتَّقِينَ‏

And until the ones of you with greatest distress would be the ones with best thoughts with Allah^-azwj. If Allah^-azwj Grants you well-being, then accept it, and if He^-azwj Afflicts you, then be patient, for the end-result is for the pious’.[98]

 

 

99 و من خطبة له ع في التزهيد من الدنيا

Sermon 99 – And from a sermon of his^-asws regarding the asceticism from the world

نَحْمَدُهُ عَلَى مَا كَانَ وَ نَسْتَعِينُهُ مِنْ أَمْرِنَا عَلَى مَا يَكُونُ وَ نَسْأَلُهُ الْمُعَافَاةَ فِي الْأَدْيَانِ كَمَا نَسْأَلُهُ الْمُعَافَاةَ فِي الْأَبْدَانِ

‘We praise Him^-azwj upon what has happened, and we seek His^-azwj Assistance of our affairs upon what will be happening, and we ask Him^-azwj for the well-being in the religions just as we ask Him^-azwj for the health.

عِبَادَ اللَّهِ أُوصِيكُمْ بِالرَّفْضِ لِهَذِهِ الدُّنْيَا التَّارِكَةِ لَكُمْ وَ إِنْ لَمْ تُحِبُّوا تَرْكَهَا وَ الْمُبْلِيَةِ لِأَجْسَامِكُمْ وَ إِنْ كُنْتُمْ تُحِبُّونَ تَجْدِيدَهَا

Servants of Allah^-azwj! I^-asws advise you all with rejecting of this world (which is) neglecting you and even if you don’t like leaving it, and the decaying of your bodies and even though you like these to be fresh.

فَإِنَّمَا مَثَلُكُمْ وَ مَثَلُهَا كَسَفْرٍ سَلَكُوا سَبِيلًا فَكَأَنَّهُمْ قَدْ قَطَعُوهُ وَ أَمُّوا عَلَماً فَكَأَنَّهُمْ قَدْ بَلَغُوهُ وَ كَمْ عَسَى الْمُجْرِي إِلَى الْغَايَةِ أَنْ يَجْرِيَ إِلَيْهَا حَتَّى يَبْلُغَهَا وَ مَا عَسَى أَنْ يَكُونَ بَقَاءُ مَنْ لَهُ يَوْمٌ لَا يَعْدُوهُ وَ طَالِبٌ حَثِيثٌ مِنَ الْمَوْتِ يَحْدُوهُ‏ وَ مُزْعِجٌ فِي الدُّنْيَا [عَنِ الدُّنْيَا] حَتَّى يُفَارِقَهَا رَغْماً

Rather, your example and its example is like travellers travelling on a way. It is as if they have cut across (the road) and have aimed to a sign. It is as if they have reached it, and how many have flowed to the peak flowing to it until he reaches it, and how many would survive, one having a driver (death) for him not leaving it, and a seeker more urging than the death, limiting him, and a driver in the world until he separates from it, humiliated.

فَلَا تَنَافَسُوا فِي عِزِّ الدُّنْيَا وَ فَخْرِهَا وَ لَا تَعْجَبُوا بِزِينَتِهَا وَ نَعِيمِهَا وَ لَا تَجْزَعُوا مِنْ ضَرَّائِهَا وَ بُؤْسِهَا فَإِنَّ عِزَّهَا وَ فَخْرَهَا إِلَى انْقِطَاعٍ وَ إِنَّ زِينَتَهَا وَ نَعِيمَهَا إِلَى زَوَالٍ وَ ضَرَّاءَهَا وَ بُؤْسَهَا إِلَى‏ نَفَادٍ وَ كُلُّ مُدَّةٍ فِيهَا إِلَى انْتِهَاءٍ وَ كُلُّ حَيٍّ فِيهَا إِلَى فَنَاءٍ

So neither compete regarding honours of the world and its pride, nor be fascinated with its adornment and its bounties, nor panic from its hardships and its miseries, for its honour and its pride is to a termination, and its adornments and its bounties are to a decline, and its hardships and its miseries are to a depletion, and every period in it is to an end, and every living being in it is to annihilation.

أَ وَ لَيْسَ لَكُمْ فِي آثَارِ الْأَوَّلِينَ مُزْدَجَرٌ وَ فِي آبَائِكُمُ [الْأَوَّلِينَ‏] الْمَاضِينَ تَبْصِرَةٌ وَ مُعْتَبَرٌ إِنْ كُنْتُمْ تَعْقِلُونَ

Or isn’t there a warning in the traces of the former ones, and an insight and a lesson in your past forefathers, if only you knew.

أَ وَ لَمْ تَرَوْا إِلَى الْمَاضِينَ مِنْكُمْ لَا يَرْجِعُونَ وَ إِلَى الْخَلَفِ الْبَاقِينَ لَا يَبْقَوْنَ أَ وَ لَسْتُمْ تَرَوْنَ أَهْلَ الدُّنْيَا- [يُمْسُونَ وَ يُصْبِحُونَ‏] يُصْبِحُونَ وَ يُمْسُونَ عَلَى أَحْوَالٍ شَتَّى

Or are you not seeing the past ones from you they are not returning, and to the remaining posterity, they will not be remaining? Or aren’t you seeing people of the world, coming to the evening and morning upon the various situations.

فَمَيِّتٌ [فَمَيْتٌ‏] يُبْكَى وَ آخَرُ يُعَزَّى وَ صَرِيعٌ مُبْتَلًى وَ عَائِدٌ يَعُودُ وَ آخَرُ بِنَفْسِهِ يَجُودُ وَ طَالِبٌ لِلدُّنْيَا وَ الْمَوْتُ يَطْلُبُهُ وَ غَافِلٌ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ وَ عَلَى أَثَرِ الْمَاضِي مَا يَمْضِي الْبَاقِي

A deceased is being cried upon, and another is being consoled, and a suffering one is being afflicted, and a sick one is being consoled, and another finding his last breath, and a seeker of the world while the death seeks him, and a heedless one and he isn’t heedless from, and upon tracks of the past ones the survivors are continuing.

أَلَا فَاذْكُرُوا هَاذِمَ اللَّذَّاتِ وَ مُنَغِّصَ الشَّهَوَاتِ وَ قَاطِعَ الْأُمْنِيَاتِ عِنْدَ الْمُسَاوَرَةِ لِلْأَعْمَالِ الْقَبِيحَةِ وَ اسْتَعِينُوا اللَّهَ عَلَى أَدَاءِ وَاجِبِ حَقِّهِ وَ مَا لَا يُحْصَى مِنْ أَعْدَادِ نِعَمِهِ وَ إِحْسَانِهِ‏

Indeed! Remember the destroyer of pleasures, and the spoiler of pleasures, and terminator of the wishes during perseverance of the ugly deeds and seek Assistance of Allah^-azwj upon fulfilling His^-azwj obligatory rights, and what cannot be counted from the number of His^-azwj bounties and His^-azwj Favours’.[99]

 

 

100 و من خطبة له ع في رسول اللّه و أهل بيته‏

Sermon 100 – And from a sermon of his^-asws regarding Rasool-Allah^-saww and People^-asws of his^-saww Household

الْحَمْدُ لِلَّهِ النَّاشِرِ فِي الْخَلْقِ فَضْلَهُ وَ الْبَاسِطِ فِيهِمْ بِالْجُودِ يَدَهُ نَحْمَدُهُ فِي جَمِيعِ أُمُورِهِ وَ نَسْتَعِينُهُ عَلَى رِعَايَةِ حُقُوقِهِ وَ نَشْهَدُ أَنْ لَا إِلَهَ غَيْرُهُ

‘The Praise is for Allah^-azwj the Spreader of His^-azwj Grace among the creatures, and the Extender among them of His^-azwj Hand with the generosity. We praise Him^-azwj regarding the entirety of His^-azwj matters and we seek His^-azwj Help upon taking care of His^-azwj Rights, and we testify that there is no god apart from Him^-azwj.

وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ بِأَمْرِهِ صَادِعاً وَ بِذِكْرِهِ‏ نَاطِقاً فَأَدَّى أَمِيناً وَ مَضَى رَشِيداً وَ خَلَّفَ فِينَا رَايَةَ الْحَقِّ مَنْ تَقَدَّمَهَا مَرَقَ‏ وَ مَنْ تَخَلَّفَ عَنْهَا زَهَقَ‏ وَ مَنْ لَزِمَهَا لَحِقَ

And that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-azwj Sent him^-saww as a proclaimer of His^-azwj Commands and a speaker of His^-azwj Mention. He^-saww fulfilled trustworthily and passed away being rightfully guided and left behind among us the flag of truth. One who precedes it deviates, and one who stays behind from it is obliterated, and one who sticks to it catches up.

دَلِيلُهَا مَكِيثُ الْكَلَامِ‏ بَطِي‏ءُ الْقِيَامِ‏ سَرِيعٌ إِذَا قَامَ فَإِذَا أَنْتُمْ أَلَنْتُمْ لَهُ رِقَابَكُمْ وَ أَشَرْتُمْ إِلَيْهِ بِأَصَابِعِكُمْ جَاءَهُ الْمَوْتُ فَذَهَبَ بِهِ فَلَبِثْتُمْ بَعْدَهُ مَا شَاءَ اللَّهُ حَتَّى يُطْلِعَ اللَّهُ لَكُمْ مَنْ يَجْمَعُكُمْ وَ يَضُمُّ نَشْرَكُمْ‏

Its guide is short of speech, slow to stand, quick when he^-asws does rise. When you incline your necks towards him^-asws and indicate to him^-asws with your fingers, the death would come to him^-asws and go away with him^-asws. You will remain after him^-asws for as long as Allah^-azwj so Desires, until Allah^-azwj would Send to you one^-asws who would unite you and collect your spread-out ones.

فَلَا تَطْمَعُوا فِي غَيْرِ مُقْبِلٍ‏ وَ لَا تَيْأَسُوا مِنْ مُدْبِرٍ فَإِنَّ الْمُدْبِرَ عَسَى أَنْ تَزِلَّ بِهِ إِحْدَى قَائِمَتَيْهِ‏ وَ تَثْبُتَ الْأُخْرَى فَتَرْجِعَا حَتَّى تَثْبُتَا جَمِيعاً

Do not be eager regarding one who is not coming, nor despair from the one turning around, for the one turning around, perhaps one of his feet has slipped and the other one is firm, so he would return until they are both affirmed.

أَلَا إِنَّ مَثَلَ آلِ مُحَمَّدٍ ص كَمَثَلِ نُجُومِ السَّمَاءِ إِذَا خَوَى نَجْمٌ‏ طَلَعَ نَجْمٌ فَكَأَنَّكُمْ قَدْ تَكَامَلَتْ مِنَ اللَّهِ فِيكُمُ الصَّنَائِعُ وَ أَرَاكُمْ مَا كُنْتُمْ تَأْمُلُونَ‏

Indeed! And an example of the Progeny^-asws of Muhammad^-saww is like an example of stars of the sky. When a star goes down, a star emerges. It is as if you have been completed of the Makings from Allah^-azwj regarding you, and He^-azwj has Shown you what you used to wish for’.[100]

101 و من خطبة له ع و هي إحدى الخطب المشتملة على الملاحم‏

Sermon 101 – And from a sermon of his^-asws, and it is one of the sermon inclusive upon the epic events

الْحَمْدُ لِلَّهِ الْأَوَّلِ قَبْلَ كُلِّ أَوَّلٍ وَ الْآخِرِ بَعْدَ كُلِّ آخِرٍ وَ بِأَوَّلِيَّتِهِ وَجَبَ أَنْ لَا أَوَّلَ لَهُ وَ بِآخِرِيَّتِهِ وَجَبَ أَنْ لَا آخِرَ لَهُ

‘The Praise is for Allah^-azwj, the Firs before every first, and the Last after every last one, and due to His^-azwj firstness it obligates that there is no ‘first’ for Him^-azwj, and by His^-azwj lastness, it obligates that there is no ‘last’ for him.

وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ شَهَادَةً يُوَافِقُ فِيهَا السِّرُّ الْإِعْلَانَ وَ الْقَلْبُ اللِّسَانَ-

And I^-asws testify that there is no god except Allah^-azwj, being a testimony wherein the hidden is compatible to the openness, and the heart (compatible) to the tongue.

أَيُّهَا النَّاسُ‏ لا يَجْرِمَنَّكُمْ‏ شِقاقِي‏ وَ لَا يَسْتَهْوِيَنَّكُمْ‏ عِصْيَانِي وَ لَا تَتَرَامَوْا بِالْأَبْصَارِ عِنْدَ مَا تَسْمَعُونَهُ مِنِّي

O you people! Do not commit the crime of opposing me^-asws, and do not be tempted to disobey me^-asws, and do not wink at each other with the eyes at what you are hearing from me^-asws.

فَوَالَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ إِنَّ الَّذِي أُنَبِّئُكُمْ بِهِ عَنِ النَّبِيِّ الْأُمِّيِّ ص [وَ اللَّهِ‏] مَا كَذَبَ الْمُبَلِّغُ وَ لَا جَهِلَ السَّامِعُ

By the One^-azwj Who Split the seed and Formed the person! That which I^-asws am informing you all with is from the Ummy Prophet^-saww. By Allah^-azwj! Neither has the deliverer lied nor did the listener ignore.

لَكَأَنِّي أَنْظُرُ إِلَى ضِلِّيلٍ‏ قَدْ نَعَقَ‏ بِالشَّامِ وَ فَحَصَ بِرَايَاتِهِ‏ فِي ضَوَاحِي كُوفَانَ‏ فَإِذَا فَغَرَتْ فَاغِرَتُهُ‏ وَ اشْتَدَّتْ شَكِيمَتُهُ‏ وَ ثَقُلَتْ فِي الْأَرْضِ وَطْأَتُهُ عَضَّتِ الْفِتْنَةُ أَبْنَاءَهَا بِأَنْيَابِهَا وَ مَاجَتِ الْحَرْبُ بِأَمْوَاجِهَا وَ بَدَا مِنَ الْأَيَّامِ كُلُوحُهَا وَ مِنَ اللَّيَالِي كُدُوحُهَا

It is as if I^-asws am looking at the straying one croaking at Syria, and he has placed his flags on the outskirts of Al-Kufa. So, when he opens his jaws wide, and his rebellion intensifies, and his treading in the earth becomes heavy, the Fitna would bite its sons with its incisors, and the waves of ware would be in full rage, and there will appear from the days, their darkness, and from the nights, their toil.

فَإِذَا أَيْنَعَ زَرْعُهُ وَ قَامَ عَلَى يَنْعِهِ‏ وَ هَدَرَتْ شَقَاشِقُهُ‏ وَ بَرَقَتْ بَوَارِقُهُ‏ عُقِدَتْ رَايَاتُ الْفِتَنِ الْمُعْضِلَةِ وَ أَقْبَلْنَ كَاللَّيْلِ الْمُظْلِمِ وَ الْبَحْرِ الْمُلْتَطِمِ هَذَا وَ كَمْ يَخْرِقُ الْكُوفَةَ مِنْ قَاصِفٍ‏ وَ يَمُرُّ عَلَيْهَا مِنْ عَاصِفٍ‏ وَ عَنْ قَلِيلٍ تَلْتَفُّ الْقُرُونُ بِالْقُرُونِ‏ وَ يُحْصَدُ الْقَائِمُ‏ وَ يُحْطَمُ الْمَحْصُودُ

When the vegetation grows and stands upon its stalks, and its foam shoots forth, and its lightning flashes, the flag of the straying Fitna would be tied, and it will come like the dark night and the surging ocean. This, and how many (else) would incinerate Al-Kufa, from the gales passing upon it, and very soon, the heads will clash with the heads, and the standing (resisting people) would be cut down and the harvest would be destroyed’.[101]

 

 

102 و من خطبة له ع تجري هذا المجرى و فيها ذكر يوم القيامة و أحوال الناس المقبلة

Sermon 102 – And from a sermon of his^-asws. This flows the flow and in it he^-asws mentioned the Day of Qiyamah and the future situations of the people

 

يوم القيامة

The Day of Qiyamah

وَ ذَلِكَ يَوْمٌ يَجْمَعُ اللَّهُ فِيهِ الْأَوَّلِينَ وَ الْآخِرِينَ لِنِقَاشِ الْحِسَابِ‏ وَ جَزَاءِ الْأَعْمَالِ خُضُوعاً قِيَاماً قَدْ أَلْجَمَهُمُ الْعَرَقُ‏ وَ رَجَفَتْ‏ بِهِمُ الْأَرْضُ‏ فَأَحْسَنُهُمْ حَالًا مَنْ وَجَدَ لِقَدَمَيْهِ مَوْضِعاً وَ لِنَفْسِهِ مُتَّسَعاً

‘And that is a Day in which Allah^-azwj would Gather the former ones and the latter ones to argue the Reckoning and Recompense (for) the deeds. (They would be) humble, standing, the perspiration having choked them, and the earth shaking with them, so the one of them in the best state would be one who can find a place for his feet, and space for his breathing’.

 

حال مقبلة على الناس‏

The future state of the people

و منها فِتَنٌ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ‏ لَا تَقُومُ لَهَا قَائِمَةٌ وَ لَا تُرَدُّ لَهَا رَايَةٌ تَأْتِيكُمْ مَزْمُومَةً مَرْحُولَةً يَحْفِزُهَا قَائِدُهَا وَ يَجْهَدُهَا رَاكِبُهَا أَهْلُهَا قَوْمٌ شَدِيدٌ كَلَبُهُمْ‏ قَلِيلٌ سَلَبُهُمْ‏

And from it – ‘Fitna like a piece of the dark night. Neither will a standing one stand up to it nor will any flag return it. It would come to you reined, saddled. Its guides would be stirring these and its riders exerting them. Its people would be of hard hearts, little of pity.

يُجَاهِدُهُمْ فِي سَبِيلِ اللَّهِ قَوْمٌ أَذِلَّةٌ عِنْدَ الْمُتَكَبِّرِينَ فِي الْأَرْضِ مَجْهُولُونَ وَ فِي السَّمَاءِ مَعْرُوفُونَ فَوَيْلٌ لَكِ يَا بَصْرَةُ عِنْدَ ذَلِكِ مِنْ جَيْشٍ مِنْ نِقَمِ اللَّهِ لَا رَهَجَ‏ لَهُ وَ لَا حَسَ‏ وَ سَيُبْتَلَى أَهْلُكِ بِالْمَوْتِ الْأَحْمَرِ وَ الْجُوعِ الْأَغْبَرِ

They would be fighting against by a people considered humble in the presence of the arrogant. They would be unknown in the earth and well known in the sky. Woe be unto you, O Basra, during that from an army being a Revenge of Allah^-azwj. Neither will there be any dust for it nor sound, and your inhabitants would be afflicted with the red death and the severe hunger’.[102]

 

 

103 و من خطبة له ع‏

Sermon 103 – And from a sermon of his^-asws

 

في التزهيد في الدنيا

Regarding Asceticism in the world

أَيُّهَا النَّاسُ انْظُرُوا إِلَى الدُّنْيَا نَظَرَ الزَّاهِدِينَ فِيهَا الصَّادِفِينَ‏ عَنْهَا فَإِنَّهَا وَ اللَّهِ عَمَّا قَلِيلٍ تُزِيلُ الثَّاوِيَ‏ السَّاكِنَ وَ تَفْجَعُ الْمُتْرَفَ‏ الآْمِنَ لَا يَرْجِعُ مَا تَوَلَّى مِنْهَا فَأَدْبَرَ وَ لَا يُدْرَى مَا هُوَ آتٍ مِنْهَا

O you people! Look at the world with a look of ascetics in it, turning away from it, for by Allah^-azwj, after a little while, it will turn away the dwellers and aggrieve the happy and the safe. It does not return, what turns away from it turning backwards, and it is not known what is to come from it.

[فَيُنْتَظَرُ] فَيُنْتَظَرَ سُرُورُهَا مَشُوبٌ‏

بِالْحُزْنِ وَ جَلَدُ الرِّجَالِ‏ إِلَى الضَّعْفِ وَ الْوَهْنِ‏ فَلَا يَغُرَّنَّكُمْ كَثْرَةُ مَا يُعْجِبُكُمْ فِيهَا لِقِلَّةِ مَا يَصْحَبُكُمْ مِنْهَا

Therefor await its happiness mingles with the grief, and the strength of the man in it is to the weakness and the frailness. So, do not let most of what fascinates you, deceives you in it due to the scarcity of your accompaniment from it.

رَحِمَ اللَّهُ امْرَأً تَفَكَّرَ فَاعْتَبَرَ وَ اعْتَبَرَ فَأَبْصَرَ فَكَأَنَّ مَا هُوَ كَائِنٌ مِنَ الدُّنْيَا عَنْ قَلِيلٍ لَمْ يَكُنْ وَ كَأَنَّ مَا هُوَ كَائِنٌ مِنَ الْآخِرَةِ عَمَّا قَلِيلٍ لَمْ يَزَلْ وَ كُلُّ مَعْدُودٍ مُنْقَضٍ وَ كُلُّ مُتَوَقَّعٍ آتٍ وَ كُلُّ آتٍ قَرِيبٌ دَانٍ‏

May Allah^-azwj have Mercy on a person who contemplates, so he takes a lessor, and he takes a lesson, so he is insightful. It is as what is existing from the world, after a little while will not be existing, and it is as if what is existent from the Hereafter, after a little while will not be declining; and every countable (thing) will terminate, and every anticipated (thing) will come, and every coming (thing) is nearby, approaching’.

 

صفة العالم‏

Attributes of the scholar

و منها الْعَالِمُ مَنْ عَرَفَ قَدْرَهُ وَ كَفَى بِالْمَرْءِ جَهْلًا أَلَّا يَعْرِفَ قَدْرَهُ وَ إِنَّ مِنْ أَبْغَضِ الرِّجَالِ إِلَى اللَّهِ تَعَالَى لَعَبْداً وَكَلَهُ اللَّهُ إِلَى نَفْسِهِ جَائِراً عَنْ قَصْدِ السَّبِيلِ سَائِراً بِغَيْرِ دَلِيلٍ إِنْ دُعِيَ إِلَى حَرْثِ‏ الدُّنْيَا عَمِلَ وَ إِنْ دُعِيَ إِلَى حَرْثِ الْآخِرَةِ كَسِلَ كَأَنَّ مَا عَمِلَ لَهُ وَاجِبٌ عَلَيْهِ وَ كَأَنَّ مَا وَنَى‏ فِيهِ سَاقِطٌ عَنْهُ‏

And from it – ‘The scholar is one who recognises his worth, and it suffices as ignorance with the person if he does not recognise his own worth; and the most hateful of the men to Allah^-azwj is the servant Allah^-azwj Allocates to himself, walking away from the Way. If he is called to the harvest of the world, he works, and (if) to the harvest of the Hereafter, he is lazy, as if what he is working for is Obligatory upon him, and as if he is complacent is dropped from him’.

 

آخر الزمان‏

The end of times

و منها وَ ذَلِكَ زَمَانٌ لَا يَنْجُو فِيهِ إِلَّا كُلُّ مُؤْمِنٍ نُوَمَةٍ إِنْ شَهِدَ لَمْ يُعْرَفْ وَ إِنْ غَابَ لَمْ يُفْتَقَدْ أُولَئِكَ مَصَابِيحُ الْهُدَى وَ أَعْلَامُ السُّرَى‏ لَيْسُوا بِالْمَسَايِيحِ‏ وَ لَا الْمَذَايِيعِ‏ الْبُذُرِ أُولَئِكَ يَفْتَحُ اللَّهُ لَهُمْ أَبْوَابَ رَحْمَتِهِ وَ يَكْشِفُ عَنْهُمْ ضَرَّاءَ نِقْمَتِهِ-

And from it – ‘And in that time, no one will be saved in it except every silent Momin. If he is present, he is not recognised, and if he is absent, he is not missed. They are the lamps of guidance and flags of the journey (to be guided by). They neither spread the slanders nor divulge secrets. They, Allah^-azwj will Open for them the doors of His^-azwj Mercy and Remove from them the harm of His^-azwj Scourge’.

أَيُّهَا النَّاسُ سَيَأْتِي عَلَيْكُمْ زَمَانٌ يُكْفَأُ فِيهِ الْإِسْلَامُ كَمَا يُكْفَأُ الْإِنَاءُ بِمَا فِيهِ

‘O you people! There shall come a time upon you, Islam would be sufficed (no more needed) during it just as a (full) container suffices with whatever is in it.

أَيُّهَا النَّاسُ إِنَّ اللَّهَ قَدْ أَعَاذَكُمْ مِنْ أَنْ يَجُورَ عَلَيْكُمْ وَ لَمْ يُعِذْكُمْ مِنْ أَنْ يَبْتَلِيَكُمْ‏ وَ قَدْ قَالَ جَلَّ مِنْ قَائِلٍ- إِنَّ فِي ذلِكَ لَآياتٍ وَ إِنْ كُنَّا لَمُبْتَلِينَ‏

‘O you people! Allah^-azwj has Sheltered you from being tyrannical upon you and did not Shelter you from Trying you, and the Majestic has Said on behalf of a speaker: Surely there are signs in that, and We would always be Testing!” [23:30]’.[103]

 

 

104 و من خطبة له ع‏

Sermon 104 – And from a sermon of his^-asws

أَمَّا بَعْدُ فَإِنَّ اللَّهَ سُبْحَانَهُ [وَ تَعَالَى‏] بَعَثَ مُحَمَّداً ص وَ لَيْسَ أَحَدٌ مِنَ الْعَرَبِ يَقْرَأُ كِتَاباً وَ لَا يَدَّعِي نُبُوَّةً وَ لَا وَحْياً فَقَاتَلَ بِمَنْ أَطَاعَهُ مَنْ عَصَاهُ يَسُوقُهُمْ إِلَى مَنْجَاتِهِمْ وَ يُبَادِرُ بِهِمُ السَّاعَةَ أَنْ تَنْزِلَ بِهِمْ

‘As for after, Surely Allah^-azwj the Glorious Sent Muhammad^-saww and there wasn’t anyone from the Arabs who had read any (Divine) Book, nor claimed Prophet-hood nor any Revelation. He^-saww with the ones who obeyed him^-saww against the ones who disobeyed him^-saww, ushering them to their salvation, and rushing with them lest the Hour (death) may descend with them.

يَحْسِرُ الْحَسِيرُ وَ يَقِفُ الْكَسِيرُ فَيُقِيمُ عَلَيْهِ حَتَّى يُلْحِقَهُ غَايَتَهُ إِلَّا هَالِكاً لَا خَيْرَ فِيهِ حَتَّى أَرَاهُمْ مَنْجَاتَهُمْ وَ بَوَّأَهُمْ مَحَلَّتَهُمْ فَاسْتَدَارَتْ رَحَاهُمْ‏ وَ اسْتَقَامَتْ قَنَاتُهُمْ‏

The tired one would sigh and the distressed one would stop, so he^-saww would stand to him until he^-saww made him join up to his peak, except a destroyed one, there being no good in him, until he^-saww had shown them their salvation, had taken them to their places. Their mill turned (time passed) and their channels (affairs) were straightened.

وَ ايْمُ اللَّهِ لَقَدْ كُنْتُ مِنْ سَاقَتِهَا حَتَّى تَوَلَّتْ بِحَذَافِيرِهَا وَ اسْتَوْسَقَتْ فِي قِيَادِهَا مَا ضَعُفْتُ وَ لَا جَبُنْتُ وَ لَا خُنْتُ وَ لَا وَهَنْتُ

And I^-asws swear by Allah^-azwj! I^-asws used to be from its ushers until I^-asws was in charge of its entirety, and I^-asws systemised in guiding it. I^-asws neither weakened, nor showed any cowardice, nor betrayed, nor was I^-asws feeble.

وَ ايْمُ اللَّهِ لَأَبْقُرَنَ‏ الْبَاطِلَ حَتَّى أُخْرِجَ الْحَقَّ مِنْ خَاصِرَتِهِ‏

And I^-asws swear by Allah^-azwj! I^-asws will cleave asunder the falsehood until I^-asws extract the truth from its sides’.[104]

[قال السيد الشريف الرضي و قد تقدم مختار هذه الخطبة إلا أنني وجدتها في هذه الرواية على خلاف ما سبق من زيادة و نقصان فأوجبت الحال إثباتها ثانية]

The Seyyid Al-Shareef Al-Razi (compiler) said: ‘And a selected part of this sermon has preceded except that I found the report in this to be upon a difference to what has preceded, from an additions and reduction, so the situation obligated to affirm it for a second time’.

 

 

105 و من خطبة له ع في بعض صفات الرسول الكريم و تهديد بني أمية و عظة الناس‏

Sermon 105 – And from a sermon of his^-asws in some of the attributes of the honourable Rasool^-saww, and threat of the clan of Umayya, and preaching the people

 

الرسول الكريم‏

The honourable Rasool^-saww

حَتَّى بَعَثَ اللَّهُ مُحَمَّداً ص شَهِيداً وَ بَشِيراً وَ نَذِيراً خَيْرَ الْبَرِيَّةِ طِفْلًا وَ أَنْجَبَهَا كَهْلًا وَ أَطْهَرَ الْمُطَهَّرِينَ شِيمَةً وَ أَجْوَدَ الْمُسْتَمْطَرِينَ دِيمَةً

‘Until He^-azwj Send Muhammad^-saww as a witness, and giver of glad tidings, and Warner, best of the Created beings as a child, and their most chaste when older, purest of the Purified in conduct, and most generous of the ones approached for it.

 

بنو أمية

The clan of Umayya

فَمَا احْلَوْلَتْ لَكُمُ الدُّنْيَا فِي لَذَّتِهَا وَ لَا تَمَكَّنْتُمْ مِنْ رَضَاعِ أَخْلَافِهَا إِلَّا مِنْ [بَعْدِهِ‏] بَعْدِ مَا صَادَفْتُمُوهَا جَائِلًا خِطَامُهَا قَلِقاً وَضِينُهَا قَدْ صَارَ حَرَامُهَا عِنْدَ أَقْوَامٍ بِمَنْزِلَةِ السِّدْرِ الْمَخْضُودِ وَ حَلَالُهَا بَعِيداً غَيْرَ مَوْجُودٍ

The world was not sweetened for you in its pleasures, nor were you enabled from the udders of its leftovers, except after whatever you came across, its reins were trailing, its Prohibitions, in the presence of a people had come to be at the status of the thorn-less lotus and its Permissible(s) were remote, not-existent.

وَ صَادَفْتُمُوهَا وَ اللَّهِ ظِلًّا مَمْدُوداً إِلَى أَجْلٍ مَعْدُودٍ فَالْأَرْضُ لَكُمْ شَاغِرَةٌ وَ أَيْدِيكُمْ فِيهَا مَبْسُوطَةٌ وَ أَيْدِي الْقَادَةِ عَنْكُمْ مَكْفُوفَةٌ وَ سُيُوفُكُمْ عَلَيْهِمْ مُسَلَّطَةٌ وَ سُيُوفُهُمْ عَنْكُمْ مَقْبُوضَةٌ

And by Allah^-azwj, you will come across it as an extended shade to a numbered term. So, the earth would be empty for you and your hands would be extended in it, and hand of the leaders would be withheld from you, and your swords would be overcoming upon it and they swords would be withheld from you.

أَلَا وَ إِنَّ لِكُلِّ دَمٍ ثَائِراً وَ لِكُلِّ حَقٍّ طَالِباً وَ إِنَّ الثَّائِرَ فِي دِمَائِنَا كَالْحَاكِمِ فِي حَقِّ نَفْسِهِ وَ هُوَ اللَّهُ الَّذِي لَا يُعْجِزُهُ مَنْ طَلَبَ وَ لَا يَفُوتُهُ مَنْ هَرَبَ

Indeed! And for every blood is an avenger, and for every right there is a seeker, and that the avenger regarding our^-asws blood is like the judge regarding a right of his^-asws own self, and by Allah^-azwj, he^-asws is the one, the one he^-asws seeks will not frustrate him^-asws nor will the one fleeing escape from him^-asws.

فَأُقْسِمُ بِاللَّهِ يَا بَنِي أُمَيَّةَ عَمَّا قَلِيلٍ لَتَعْرِفُنَّهَا فِي أَيْدِي غَيْرِكُمْ وَ فِي دَارِ عَدُوِّكُمْ أَلَا إِنَّ أَبْصَرَ الْأَبْصَارِ مَا نَفَذَ فِي الْخَيْرِ طَرْفُهُ أَلَا إِنَّ أَسْمَعَ الْأَسْمَاعِ مَا وَعَى التَّذْكِيرَ وَ قَبِلَهُ‏

By Allah^-azwj! I^-asws swear, O clan of Umayya, after a little while you will be recognising (seeing) it (caliphate) to be in the hands of other and in the house of your enemies. Indeed! The most insightful of the sights is what its glance would be in good. Indeed! The most hearing of the ears is what retains the remembrance (Zikr) and accepts it.

 

وعظ الناس‏

Preaching the people

أَيُّهَا النَّاسُ اسْتَصْبِحُوا مِنْ شُعْلَةِ مِصْبَاحٍ وَاعِظٍ مُتَّعِظٍ وَ امْتَاحُوا مِنْ [صَفِيِ‏] صَفْوِ عَيْنٍ قَدْ رُوِّقَتْ‏ مِنَ الْكَدَرِ

O you people! Become preached from the flames of the lamp of preaching and enjoy from the clear spring having been kept away from the dirt.

عِبَادَ اللَّهِ لَا تَرْكَنُوا إِلَى جَهَالَتِكُمْ وَ لَا تَنْقَادُوا [إِلَى أَهْوَائِكُمْ‏] لِأَهْوَائِكُمْ فَإِنَّ النَّازِلَ بِهَذَا الْمَنْزِلِ نَازِلٌ بِشَفَا جُرُفٍ هَارٍ يَنْقُلُ الرَّدَى‏ عَلَى ظَهْرِهِ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ لِرَأْيٍ يُحْدِثُهُ بَعْدَ رَأْيٍ يُرِيدُ أَنْ يُلْصِقَ مَا لَا يَلْتَصِقُ وَ يُقَرِّبَ مَا لَا يَتَقَارَبُ

Servants of Allah^-azwj! Do not incline to your ignorance nor be led by your whims, for the one lodging in this (world) is like a guest on the edge of a cliff, the ruination would run upon his back from a place (to another) due to a new opinion after an opinion, intending to stick to what cannot be stuck to, and drawing near to what cannot be drawn closer to.

فَاللَّهَ اللَّهَ أَنْ تَشْكُوا إِلَى مَنْ لَا يُشْكِي‏ شَجْوَكُمْ‏ وَ لَا يَنْقُضُ بِرَأْيِهِ مَا قَدْ أَبْرَمَ لَكُمْ

So, Allah^-azwj, Allah^-azwj, if you were to complain to the one who cannot redress your complaint, nor one who is deficient of his view what had been accomplished for you.

إِنَّهُ لَيْسَ عَلَى الْإِمَامِ إِلَّا مَا حُمِّلَ مِنْ أَمْرِ رَبِّهِ الْإِبْلَاغُ فِي الْمَوْعِظَةِ وَ الِاجْتِهَادُ فِي النَّصِيحَةِ وَ الْإِحْيَاءُ لِلسُّنَّةِ وَ إِقَامَةُ الْحُدُودِ عَلَى مُسْتَحِقِّيهَا وَ إِصْدَارُ السُّهْمَانِ‏ عَلَى أَهْلِهَا

It isn’t upon the Imam^-asws except what he^-asws has been loaded upon with the Commands of his^-asws Lord^-azwj, the delivering and the preaching, and the struggling in the advising, and the revival of the Sunnah, and establishing the legal penalties upon its deserving ones, and implementation of the two portions (shares) upon its rightful ones.

فَبَادِرُوا الْعِلْمَ مِنْ قَبْلِ تَصْوِيحِ‏ نَبْتِهِ وَ مِنْ قَبْلِ أَنْ تُشْغَلُوا بِأَنْفُسِكُمْ عَنْ مُسْتَثَارِ الْعِلْمِ مِنْ عِنْدِ أَهْلِهِ وَ انْهَوْا عَنِ الْمُنْكَرِ وَ تَنَاهَوْا عَنْهُ فَإِنَّمَا أُمِرْتُمْ بِالنَّهْيِ بَعْدَ التَّنَاهِي‏

Therefore, rush to the knowledge from before its vegetation dries up, and from before you are too pre-occupied with yourselves from consulting the knowledge from the presence of its people^-asws and forbid from the evil and keep away from it, for rather you have been Command with the forbidding (but only) after having stayed away from it (yourself)’.[105]

 

 

106 و من خطبة له ع و فيها يبين فضل الإسلام و يذكر الرسول الكريم ثم يلوم أصحابه‏

Sermon 106 – And from a sermon of his^-asws, and in it he^-asws explains the merit of Al Islam, and he^-asws mentions the honourable Rasool^-saww, then he^-asws blames his^-asws companions

 

دين الإسلام‏

The religion of Al-Islam

الْحَمْدُ لِلَّهِ الَّذِي شَرَعَ الْإِسْلَامَ فَسَهَّلَ شَرَائِعَهُ لِمَنْ وَرَدَهُ وَ أَعَزَّ أَرْكَانَهُ عَلَى مَنْ غَالَبَهُ فَجَعَلَهُ أَمْناً لِمَنْ عَلِقَهُ‏ وَ سِلْماً لِمَنْ دَخَلَهُ وَ بُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ وَ شَاهِداً لِمَنْ خَاصَمَ عَنْهُ وَ نُوراً لِمَنِ اسْتَضَاءَ بِهِ وَ فَهْماً لِمَنْ عَقَلَ وَ لُبّاً لِمَنْ تَدَبَّرَ وَ آيَةً لِمَنْ تَوَسَّمَ وَ تَبْصِرَةً لِمَنْ عَزَمَ وَ عِبْرَةً لِمَنِ اتَّعَظَ وَ نَجَاةً لِمَنْ صَدَّقَ وَ ثِقَةً لِمَنْ تَوَكَّلَ وَ رَاحَةً لِمَنْ فَوَّضَ وَ جُنَّةً لِمَنْ صَبَرَ

‘The Praise is for Allah^-azwj Who Legislated Al-Islam and Eased its laws for the one arriving to it and Strengthened its columns from being overcome. He^-azwj Made is a security for the one clinging to it, and safety for the one entering it, and a proof for the one speaking with it, and a witness for the one contending with it, and a light for the one wanting to be illuminated by it, and an understanding for the one using intellect, and an understanding for the one pondering, and a sign for the one perceiving, and an insight for the one determining, and a lesson for the one seeking preaching, and a salvation for the one ratifying, and a trustworthy for the one relying, and a rest for the one delegating, and a shield for the one being patient.

فَهُوَ أَبْلَجُ الْمَنَاهِجِ‏ وَ أَوْضَحُ الْوَلَائِجِ‏ مُشْرَفُ الْمَنَارِ مُشْرِقُ الْجَوَادِّ مُضِي‏ءُ الْمَصَابِيحِ كَرِيمُ الْمِضْمَارِ رَفِيعُ الْغَايَةِ جَامِعُ الْحَلْبَةِ مُتَنَافِسُ السُّبْقَةِ 148 شَرِيفُ الْفُرْسَانِ التَّصْدِيقُ مِنْهَاجُهُ وَ الصَّالِحَاتُ مَنَارُهُ وَ الْمَوْتُ غَايَتُهُ وَ الدُّنْيَا مِضْمَارُهُ وَ الْقِيَامَةُ حَلْبَتُهُ وَ الْجَنَّةُ سُبْقَتُهُ‏

It is the furthest reaching of the manifestos, clearest of the passages, lofty minarets, shining vicinities, illuminating lamps, prestigious consciences, lofty objectives, collection of race horses competing to be first, noble horse-riders. The truthful is its manifesto, and the righteous are its minarets, and the death it is peak, and the world is its course, and the Qiyamah is its horse, and the Paradise it is fishing line’.

 

و منها في ذكر النبي ص‏

And from it in mention of the Prophet^-saww

حَتَّى أَوْرَى‏ قَبَساً لِقَابِسٍ‏ وَ أَنَارَ عَلَماً لِحَابِسٍ‏ فَهُوَ أَمِينُكَ الْمَأْمُونُ وَ شَهِيدُكَ يَوْمَ الدِّينِ وَ بَعِيثُكَ نِعْمَةً وَ رَسُولُكَ بِالْحَقِّ رَحْمَةً

‘Until he^-saww covered the light for the attainer, and radiated knowledge for an impeder, for he^-saww is Your^-azwj Trustee and Your^-azwj Witness on the Day of Qiyamah, and Your^-azwj one Sent as a favour, and Your^-azwj Rasool^-saww with the truth as a Mercy.

اللَّهُمَّ اقْسِمْ لَهُ مَقْسَماً مِنْ عَدْلِكَ وَ اجْزِهِ مُضَعَّفَاتِ الْخَيْرِ مِنْ فَضْلِكَ اللَّهُمَّ أَعْلِ عَلَى بِنَاءِ الْبَانِينَ بِنَاءَهُ وَ أَكْرِمْ لَدَيْكَ نُزُلَهُ‏ وَ شَرِّفْ عِنْدَكَ مَنْزِلَهُ وَ آتِهِ الْوَسِيلَةَ وَ أَعْطِهِ السَّنَاءَ وَ الْفَضِيلَةَ وَ احْشُرْنَا فِي زُمْرَتِهِ غَيْرَ خَزَايَا وَ لَا نَادِمِينَ وَ لَا نَاكِبِينَ‏ وَ لَا نَاكِثِينَ‏ وَ لَا ضَالِّينَ وَ لَا مُضِلِّينَ وَ لَا مَفْتُونِينَ‏

O Allah^-azwj! Apportion for him^-saww a portion from Your^-azwj Justice, and Recompense him^-saww a multiple of the goodness from Your^-azwj Grace. O Allah^-azwj! Heighten upon the constructed buildings, his^-saww construction, and honour him^-saww when he^-saww comes, and Ennoble his^-saww status in Your^-azwj Presence, and Give him^-saww the means, and Give him^-saww the glory and the merits, and Gather us among his^-saww party, without disgrace nor being regretful, nor deviating, nor breaking pledges, nor straying, nor being tempted’.

[قال الشريف و قد مضى هذا الكلام فيما تقدم إلا أننا كررناه هاهنا لما في الروايتين من الاختلاف‏]

Al-Shareef (compiler) said: ‘And this speech has already passed in what has preceded, except we are repeating it over here due to what differences there are in the two reports’.

 

و منها في خطاب أصحابه‏

And from it in addressing his^-asws companions

وَ قَدْ بَلَغْتُمْ مِنْ كَرَامَةِ اللَّهِ تَعَالَى لَكُمْ مَنْزِلَةً تُكْرَمُ بِهَا إِمَاؤُكُمْ وَ تُوصَلُ بِهَا جِيرَانُكُمْ وَ يُعَظِّمُكُمْ مَنْ لَا فَضْلَ لَكُمْ عَلَيْهِ وَ لَا يَدَ لَكُمْ عِنْدَهُ وَ يَهَابُكُمْ مَنْ لَا يَخَافُ لَكُمْ سَطْوَةً وَ لَا لَكُمْ عَلَيْهِ إِمْرَةٌ

‘And you have reached such a status from the Honour of Allah^-azwj, your maids are being honoured due to it, and your neighbours are being connected due to it, and he is meriting you, one whom there are no merits for you over him nor is there any hand (of favour) for you in his presence, and he is fearing you, one who is neither fearing a whip of yours nor is there any governance for you upon him.

وَ قَدْ تَرَوْنَ عُهُودَ اللَّهِ مَنْقُوضَةً فَلَا تَغْضَبُونَ وَ أَنْتُمْ لِنَقْضِ ذِمَمِ آبَائِكُمْ تَأْنَفُونَ وَ كَانَتْ أُمُورُ اللَّهِ عَلَيْكُمْ تَرِدُ وَ عَنْكُمْ تَصْدُرُ وَ إِلَيْكُمْ تَرْجِعُ فَمَكَّنْتُمُ الظَّلَمَةَ مِنْ مَنْزِلَتِكُمْ وَ أَلْقَيْتُمْ إِلَيْهِمْ أَزِمَّتَكُمْ وَ أَسْلَمْتُمْ أُمُورَ اللَّهِ فِي أَيْدِيهِمْ

And you have seen the Pacts of Allah^-azwj being broken but you are not enraged, and you are getting angered at the breaking of your father’s traditions. And the matters of Allah^-azwj are being referred to you and they are being issued from you and returning to you. You are enabling the oppressors from your statuses, and you have thrown (all) your responsibilities to them and have submitted the matters of Allah^-azwj to be in their hands.

يَعْمَلُونَ بِالشُّبُهَاتِ وَ يَسِيرُونَ فِي الشَّهَوَاتِ وَ ايْمُ اللَّهِ لَوْ فَرَّقُوكُمْ تَحْتَ كُلِّ كَوْكَبٍ لَجَمَعَكُمُ اللَّهُ لِشَرِّ يَوْمٍ لَهُمْ‏

They are working with the suspicious matters and are indulging in the lustful desires. And I^-asws swear by Allah^-azwj! Even if they were to separate you beneath every star, Allah^-azwj would Gather you for a day of evil for them’.[106]

 

 

107 و من كلام له ع في بعض أيام صفين‏

Sermon 107 – And from a speech of his^-asws regarding one of the days of (battle of) Siffeen

وَ قَدْ رَأَيْتُ جَوْلَتَكُمْ وَ انْحِيَازَكُمْ عَنْ صُفُوفِكُمْ تَحُوزُكُمُ الْجُفَاةُ الطَّغَامُ‏ وَ أَعْرَابُ أَهْلِ الشَّامِ وَ أَنْتُمْ لَهَامِيمُ‏ الْعَرَبِ وَ يَآفِيخُ‏ الشَّرَفِ وَ الْأَنْفُ الْمُقَدَّمُ وَ السَّنَامُ الْأَعْظَمُ

‘I^-asws have seen your fleeing and your dispersal from your rows (in battle) surrounded by the rude and the lowly ones and Bedouins of the people of Syria, and (although you are) a forehead of nobility, and the protruding nose (pride), and the mighty hump (of a camel).

وَ لَقَدْ شَفَى وَحَاوِحَ‏ صَدْرِي أَنْ رَأَيْتُكُمْ بِأَخَرَةٍ تَحُوزُونَهُمْ كَمَا حَازُوكُمْ وَ تُزِيلُونَهُمْ عَنْ مَوَاقِفِهِمْ كَمَا أَزَالُوكُمْ حَسّاً بِالنِّصَالِ‏ وَ شَجْراً بِالرِّمَاحِ تَرْكَبُ أُوْلَاهُمْ أُخْرَاهُمْ كَالْإِبِلِ الْهِيمِ‏ الْمَطْرُودَةِ تُرْمَى عَنْ حِيَاضِهَا وَ تُذَادُ عَنْ مَوَارِدِهَا

And the sigh of my^-asws chest will subside if I^-asws were to eventually see you surrounding them like what they have surrounded you, and you are dislodging them from their positions like what they are dislodging you, shooting at them with the arrows and stabling them with the spears, their front (rows) will fall on their end ones like the thirsty camels turned away from their water troughs, and impeded from their watering places’.[107]

 

 

108 و من خطبة له ع و هي من خطب الملاحم‏

Sermon 108 – And from a sermon of his^-asws, and it is from the sermons of epic events

 

اللّه تعالى‏

Allah^-azwj the Exalted

الْحَمْدُ لِلَّهِ الْمُتَجَلِّي لِخَلْقِهِ بِخَلْقِهِ وَ الظَّاهِرِ لِقُلُوبِهِمْ بِحُجَّتِهِ خَلَقَ الْخَلْقَ مِنْ غَيْرِ رَوِيَّةٍ إِذْ كَانَتِ الرَّوِيَّاتُ لَا تَلِيقُ إِلَّا بِذَوِي الضَّمَائِرِ وَ لَيْسَ بِذِي ضَمِيرٍ فِي نَفْسِهِ خَرَقَ عِلْمُهُ بَاطِنَ غَيْبِ السُّتُرَاتِ‏ وَ أَحَاطَ بِغُمُوضِ عَقَائِدِ السَّرِيرَاتِ‏

‘The Praise is for Allah^-azwj, the Evident to His^-azwj creatures by His^-azwj creation, the Apparent to their hearts by His^-azwj Arguments. He^-azwj Created the creation from without any forethought, when the forethought can only be linked to the one with a mind (thinking organ), and He^-azwj isn’t with a thinking organ within Himself^-azwj. His^-azwj Knowledge moved in the interior of the unseen veils and surround the obscure beliefs of the secrets.

 

وَ مِنْهَا فِي ذِكْرِ النَّبِيِّ ص‏

And from it in mentioning the Prophet^-saww

اخْتَارَهُ مِنْ شَجَرَةِ الْأَنْبِيَاءِ وَ مِشْكَاةِ الضِّيَاءِ وَ ذُؤَابَةِ الْعَلْيَاءِ وَ سُرَّةِ الْبَطْحَاءِ وَ مَصَابِيحِ الظُّلْمَةِ وَ يَنَابِيعِ الْحِكْمَةِ

‘He^-azwj Chose him^-asws from the tree of Prophet-hood, and lamps of illumination, and the lofty forelocks, and navel (centre) of al Bat’ha, and lamps for the darkness, and springs of wisdom’.

 

فتنة بني أمية

Fitna of the clan of Umayya

و منها طَبِيبٌ دَوَّارٌ بِطِبِّهِ قَدْ أَحْكَمَ مَرَاهِمَهُ وَ أَحْمَى مَوَاسِمَهُ‏ يَضَعُ ذَلِكَ حَيْثُ الْحَاجَةُ إِلَيْهِ مِنْ قُلُوبٍ عُمْيٍ وَ آذَانٍ صُمٍّ وَ أَلْسِنَةٍ بُكْمٍ مُتَتَبِّعٌ بِدَوَائِهِ مَوَاضِعَ الْغَفْلَةِ وَ مَوَاطِنَ الْحَيْرَةِ

And from it, ‘He^-saww was a physician of the households of Bat’ha. He^-saww prepared his^-saww ointments and heated up his^-saww instruments, placing from that wherever there was a need to it, from the blind hearts, and deaf ears, and mute tongues, pursuing the places of heedlessness with his^-saww medications and places of confusion.

لَمْ يَسْتَضِيئُوا بِأَضْوَاءِ الْحِكْمَةِ وَ لَمْ يَقْدَحُوا بِزِنَادِ الْعُلُومِ الثَّاقِبَةِ فَهُمْ فِي ذَلِكَ كَالْأَنْعَامِ السَّائِمَةِ وَ الصُّخُورِ الْقَاسِيَةِ

But they did not take illumination with the rays of wisdom and were not ignited by the sparks of the shining knowledge. So during that, they were like the grazing cattle and hard rocks.

قَدِ انْجَابَتِ السَّرَائِرُ لِأَهْلِ الْبَصَائِرِ وَ وَضَحَتْ مَحَجَّةُ الْحَقِّ لِخَابِطِهَا وَ أَسْفَرَتِ السَّاعَةُ عَنْ وَجْهِهَا وَ ظَهَرَتِ الْعَلَامَةُ لِمُتَوَسِّمِهَا

The secrets have been born for the people of insight, and the arguments of truth have become clear for its mixer, and the Hour has become visible from its face, and the signs have appeared for its markers.

مَا لِي أَرَاكُمْ أَشْبَاحاً بِلَا أَرْوَاحٍ وَ أَرْوَاحاً بِلَا أَشْبَاحٍ وَ نُسَّاكاً بِلَا صَلَاحٍ وَ تُجَّاراً بِلَا أَرْبَاحٍ وَ أَيْقَاظاً نُوَّماً وَ شُهُوداً غُيَّباً وَ نَاظِرَةً عَمْيَاءَ وَ سَامِعَةً صَمَّاءَ وَ نَاطِقَةً بَكْمَاءَ

What is the matter for me^-asws, I^-asws am seeing you all as bodies without souls! And souls without bodies! Ritualists without righteousness! And traders without profit! And wakeful sleepers! And present absentees, and blind beholders! And deaf listeners and talking mutes!

رَايَةُ ضَلَالٍ قَدْ قَامَتْ عَلَى قُطْبِهَا وَ تَفَرَّقَتْ بِشُعَبِهَا تَكِيلُكُمْ بِصَاعِهَا وَ تَخْبِطُكُمْ بِبَاعِهَا قَائِدُهَا خَارِجٌ مِنَ الْمِلَّةِ قَائِمٌ عَلَى الضِّلَّةِ [الضَّلَّةِ] فَلَا يَبْقَى يَوْمَئِذٍ مِنْكُمْ إِلَّا ثُفَالَةٌ كَثُفَالَةِ الْقِدْرِ أَوْ نُفَاضَةٌ كَنُفَاضَةِ الْعِكْمِ‏

I^-asws see straying to have stood up upon its leaders, and spread out with its branches, weighing you down with its burdens, and confusing you with its transactions. Its leader is outside from the religion being upon the straying. In those days, there would not remain (anyone) from you except as a residue like the residue of the (cooking) pot, or dust like the dust of the package.

تَعْرُكُكُمْ عَرْكَ الْأَدِيمِ‏ وَ تَدُوسُكُمْ دَوْسَ الْحَصِيدِ وَ تَسْتَخْلِصُ الْمُؤْمِنَ مِنْ بَيْنِكُمُ اسْتِخْلَاصَ الطَّيْرِ الْحَبَّةَ الْبَطِينَةَ مِنْ بَيْنِ هَزِيلِ الْحَبِّ أَيْنَ تَذْهَبُ بِكُمُ الْمَذَاهِبُ وَ تَتِيهُ بِكُمُ الْغَيَاهِبُ وَ تَخْدَعُكُمُ الْكَوَاذِبُ وَ مِنْ أَيْنَ تُؤْتَوْنَ وَ أَنَّى تُؤْفَكُونَ

It would scrape you (like) the scraping of the leather, and trample you like trampling of the harvest, and the Momin would be picked out from between you (like) the bird picking the fat seed from between the thin seeds! Where are the doctrines going with you all! And the individuals are misleading you and the liars are deceiving you! And from where are you coming! And to where are you being deluded!

فَ لِكُلِّ أَجَلٍ كِتابٌ‏ وَ لِكُلِّ غَيْبَةٍ إِيَابٌ فَاسْتَمِعُوا مِنْ رَبَّانِيِّكُمْ‏ وَ أَحْضِرُوهُ قُلُوبَكُمْ وَ اسْتَيْقِظُوا إِنْ هَتَفَ بِكُمْ- وَ لْيَصْدُقْ رَائِدٌ أَهْلَهُ وَ لْيَجْمَعْ شَمْلَهُ وَ لْيُحْضِرْ ذِهْنَهُ فَلَقَدْ فَلَقَ لَكُمُ الْأَمْرَ فَلْقَ الْخَرَزَةِ وَ قَرَفَهُ قَرْفَ الصَّمْغَةِ

So, for every term there is an Ordainment [13:38], and for every absentee there is a return. Listen intently from your Divine leader and present your hearts, and be wakeful if he^-asws speaks with you, and let a pioneer be truthful to his family and let him gather his wits and let him present his mind. He^-asws has split the matter for you (like) splitting of the bead and separated the separation of the eucalyptus gum.

فَعِنْدَ ذَلِكَ أَخَذَ الْبَاطِلُ مَآخِذَهُ وَ رَكِبَ الْجَهْلُ مَرَاكِبَهُ وَ عَظُمَتِ الطَّاغِيَةُ وَ قَلَّتِ الدَّاعِيَةُ وَ صَالَ الدَّهْرُ صِيَالَ السَّبُعِ الْعَقُورِ وَ هَدَرَ فَنِيقُ‏ الْبَاطِلِ بَعْدَ كُظُومٍ‏ وَ تَوَاخَى النَّاسُ عَلَى الْفُجُورِ وَ تَهَاجَرُوا عَلَى الدِّينِ وَ تَحَابُّوا عَلَى الْكَذِبِ وَ تَبَاغَضُوا عَلَى الصِّدْقِ

During that, the falsehood would seize its seizure, and the ignorance would ride its ride, and the tyrants would be mighty, and the callers would be scarce, and the times have assaulted like the assaults of the rapacious predators, and the precision of the falsehood would roll after silence, and the people would establish brotherhood upon the immoralities and forsaking upon religion, and they would love each other upon the lies, and hate each other upon the truthfulness.

فَإِذَا كَانَ ذَلِكَ كَانَ الْوَلَدُ غَيْظاً وَ الْمَطَرُ قَيْظاً وَ تَفِيضُ اللِّئَامُ فَيْضاً وَ تَغِيضُ الْكِرَامُ غَيْضاً

So when that happens, the child would be (cause of) rage (for the parents), and rain would be blamed for a flood, and the benevolence would decrease to be scarce.

وَ كَانَ أَهْلُ ذَلِكَ الزَّمَانِ ذِئَاباً وَ سَلَاطِينُهُ سِبَاعاً وَ أَوْسَاطُهُ أُكَّالًا [أَكَالًا] وَ فُقَرَاؤُهُ أَمْوَاتاً وَ غَارَ الصِّدْقُ وَ فَاضَ الْكَذِبُ وَ اسْتُعْمِلَتِ الْمَوَدَّةُ بِاللِّسَانِ وَ تَشَاجَرَ النَّاسُ بِالْقُلُوبِ وَ صَارَ الْفُسُوقُ نَسَباً وَ الْعَفَافُ عَجَباً وَ لُبِسَ‏ الْإِسْلَامُ لُبْسَ الْفَرْوِ مَقْلُوباً

And the people of that time would be wolves, and its rulers would be predators, and its middle class would be consumers (gluttons), and its poor ones would be (like) deceased, and the truthfulness would be raided and the lies would win, and the cordiality would be utilised by the tongue, and the people would quarrel with the hearts, and the debauchers would become lineage, and the chastity as (something) strange, and Al-Islam would (be made to) wear the clothing of fur (beast but disguised) turned upside down’.[108]

 

 

109 و من خطبة له ع في بيان قدرة اللّه و انفراده بالعظمة و أمر البعث‏

Sermon 109 – And from a sermon of his^-asws in explanation of Power of Allah^-azwj, and His^-azwj Individual-ness with the Magnificence, and the matter of Resurrection

 

قدرة اللّه‏

Power of Allah^-azwj

كُلُّ شَيْ‏ءٍ خَاشِعٌ لَهُ وَ كُلُّ شَيْ‏ءٍ قَائِمٌ بِهِ غِنَى كُلِّ فَقِيرٍ وَ عِزُّ كُلِّ ذَلِيلٍ وَ قُوَّةُ كُلِّ ضَعِيفٍ وَ مَفْزَعُ كُلِّ مَلْهُوفٍ مَنْ تَكَلَّمَ سَمِعَ نُطْقَهُ وَ مَنْ سَكَتَ عَلِمَ سِرَّهُ وَ مَنْ عَاشَ فَعَلَيْهِ رِزْقُهُ وَ مَنْ مَاتَ فَإِلَيْهِ مُنْقَلَبُهُ

‘All things are humbled to Him^-azwj, and all things are standing by Him^-azwj. He^-azwj Enriches every poor one and Dignifies every disgraced one, and Strength of every weak one, and shelter of every oppressed. One who speaks, He^-azwj Hears his talk, and one who is silent, He^-azwj Knows his secret, and one who lives, then upon Him^-azwj is his sustenance, and one who dies, then upon Him^-azwj is his return.

لَمْ تَرَكَ الْعُيُونُ فَتُخْبِرَ عَنْكَ بَلْ كُنْتَ قَبْلَ الْوَاصِفِينَ مِنْ خَلْقِكَ لَمْ تَخْلُقِ الْخَلْقَ لِوَحْشَةٍ وَ لَا اسْتَعْمَلْتَهُمْ لِمَنْفَعَةٍ وَ لَا يَسْبِقُكَ مَنْ طَلَبْتَ وَ لَا يُفْلِتُكَ‏ مَنْ أَخَذْتَ وَ لَا يَنْقُصُ سُلْطَانَكَ مَنْ عَصَاكَ وَ لَا يَزِيدُ فِي مُلْكِكَ مَنْ أَطَاعَكَ

The eyes did not see You^-azwj so they would inform about You^-azwj, but You^-azwj were before the describers from Your^-azwj creatures. You^-azwj did not Create the creatures for Your^-azwj loneliness, nor did You^-azwj Utilise them for Your^-azwj benefit, nor did he precede You^-azwj, nor can he escape You^-azwj the one You^-azwj seek, nor can he flee the one You^-azwj Seize, nor can he reduce Your^-azwj Authority, the one who disobeys You^-azwj, nor does he increase in Your^-azwj Kingdom, one who obeys You^-azwj.

وَ لَا يَرُدُّ أَمْرَكَ مَنْ سَخِطَ قَضَاءَكَ وَ لَا يَسْتَغْنِي عَنْكَ مَنْ تَوَلَّى عَنْ أَمْرِكَ كُلُّ سِرٍّ عِنْدَكَ عَلَانِيَةٌ وَ كُلُّ غَيْبٍ عِنْدَكَ شَهَادَةٌ

Neither can he repel Your^-azwj Command, one angered by Your^-azwj Decision, nor is he needless from You^-azwj, nor is he needless of You^-azwj one who turns around from Your^-azwj Command. Every secret is open in Your^-azwj Presence, and every absent is present with You^-azwj.

أَنْتَ الْأَبَدُ فَلَا أَمَدَ لَكَ وَ أَنْتَ الْمُنْتَهَى فَلَا مَحِيصَ عَنْكَ وَ أَنْتَ الْمَوْعِدُ فَلَا [مُنْجِيَ‏] مَنْجَى مِنْكَ إِلَّا إِلَيْكَ بِيَدِكَ نَاصِيَةُ كُلِّ دَابَّةٍ وَ إِلَيْكَ مَصِيرُ كُلِّ نَسَمَةٍ

You^-azwj are the Everlasting, there is no term for You^-azwj, and You^-azwj are the endpoint there is no escape from You^-azwj, and You^-azwj are the Promised (appointment), there is no rescue from You^-azwj except to You^-azwj. In Your^-azwj Hand is the forelock of every creature, and to You^-azwj is the destination of every being.

سُبْحَانَكَ مَا أَعْظَمَ شَأْنَكَ سُبْحَانَكَ مَا أَعْظَمَ مَا نَرَى مِنْ خَلْقِكَ وَ مَا أَصْغَرَ كُلَّ عَظِيمَةٍ فِي جَنْبِ قُدْرَتِكَ وَ مَا أَهْوَلَ مَا نَرَى مِنْ‏ مَلَكُوتِكَ وَ مَا أَحْقَرَ ذَلِكَ فِيمَا غَابَ عَنَّا مِنْ سُلْطَانِكَ وَ مَا أَسْبَغَ نِعَمَكَ فِي الدُّنْيَا وَ مَا أَصْغَرَهَا فِي نِعَمِ الْآخِرَةِ

Glory be to You^-azwj! How Magnificent is what we see from Your^-azwj Creation, and how small is its magnificence compared to Your^-azwj Power, and how awesome is what we see from Your^-azwj Kingdom, and how lowly it is in (comparison to) what is hidden from us from Your^-azwj Authority, and how lavish are Your^-azwj Bounties in the world, and how small it is (compared to) the Bounties of the Hereafter’.

 

الملائكة الكرام‏

The Honourable Angels

و منها مِنْ مَلَائِكَةٍ أَسْكَنْتَهُمْ سَمَاوَاتِكَ وَ رَفَعْتَهُمْ عَنْ أَرْضِكَ هُمْ أَعْلَمُ خَلْقِكَ بِكَ وَ أَخْوَفُهُمْ لَكَ وَ أَقْرَبُهُمْ مِنْكَ

And from it, ‘From Angels You^-azwj have Settled them in Your^-azwj skies and Raised them from Your^-azwj earth. They are the most knowing of Your^-azwj creatures with You^-azwj, and their most fearful to You^-azwj, and their closest from You^-azwj.

لَمْ يَسْكُنُوا الْأَصْلَابَ وَ لَمْ يُضَمَّنُوا الْأَرْحَامَ وَ لَمْ يُخْلَقُوا مِنْ مَاءٍ مَهِينٍ‏ وَ لَمْ يَتَشَعَّبْهُمْ رَيْبُ الْمَنُونِ‏ وَ إِنَّهُمْ عَلَى مَكَانِهِمْ مِنْكَ وَ مَنْزِلَتِهِمْ عِنْدَكَ وَ اسْتِجْمَاعِ أَهْوَائِهِمْ فِيكَ وَ كَثْرَةِ طَاعَتِهِمْ لَكَ وَ قِلَّةِ غَفْلَتِهِمْ عَنْ أَمْرِكَ

They neither dwelled in the loins and were not contained by the wombs, and they were not Created from despicable water, and are not aged by the passage of time; and they are upon their positions from You^-azwj and their status in Your^-azwj Presence, and the unison of their views regarding You^-azwj, and abundance of their obedience to You^-azwj, and lack of their heedless-ness about Your^-azwj Command.

لَوْ عَايَنُوا كُنْهَ مَا خَفِيَ عَلَيْهِمْ مِنْكَ لَحَقَّرُوا أَعْمَالَهُمْ وَ لَزَرَوْا عَلَى أَنْفُسِهِمْ وَ لَعَرَفُوا أَنَّهُمْ لَمْ يَعْبُدُوكَ حَقَّ عِبَادَتِكَ وَ لَمْ يُطِيعُوكَ حَقَّ طَاعَتِكَ‏

If they were to witness what is hidden unto them from You^-azwj, they would have belittled their deeds, and would have criticised upon themselves and would have recognised they had not worshipped You^-azwj as is the right of worshipping You^-azwj, and they had not obeyed You^-azwj as is the right of obeying You^-azwj.

 

عصيان الخلق‏

Disobedience of the creatures

سُبْحَانَكَ خَالِقاً وَ مَعْبُوداً بِحُسْنِ بَلَائِكَ‏ عِنْدَ خَلْقِكَ خَلَقْتَ دَاراً وَ جَعَلْتَ فِيهَا مَأْدُبَةً مَشْرَباً وَ مَطْعَماً وَ أَزْوَاجاً وَ خَدَماً وَ قُصُوراً وَ أَنْهَاراً وَ زُرُوعاً وَ ثِمَاراً

Glory be to You^-azwj, Creator and Deity for Your^-azwj goodly afflictions (bounties) with Your^-azwj creatures. You^-azwj Created a house (Paradise) and Prepared in it of the drinks, and foods, and spouses, and servants, and castles, and rivers, and plantations, and fruits.

ثُمَّ أَرْسَلْتَ دَاعِياً يَدْعُو إِلَيْهَا فَلَا الدَّاعِيَ أَجَابُوا وَ لَا فِيمَا رَغَّبْتَ رَغِبُوا وَ لَا إِلَى مَا شَوَّقْتَ إِلَيْهِ اشْتَاقُوا أَقْبَلُوا عَلَى جِيفَةٍ قَدِ افْتَضَحُوا بِأَكْلِهَا وَ اصْطَلَحُوا عَلَى‏ حُبِّهَا

Then You^-azwj Sent a caller calling to it, but they did not answer the caller, nor were they desirous regarding what he^-saww made them to be desirous, nor did they yearn to what he^-saww had made them yearn to. (Instead), they turned to a carcass (world) and were ashamed by consuming it, and they united upon loving it.

وَ مَنْ عَشِقَ شَيْئاً أَعْشَى‏ بَصَرَهُ وَ أَمْرَضَ قَلْبَهُ فَهُوَ يَنْظُرُ بِعَيْنٍ غَيْرِ صَحِيحَةٍ وَ يَسْمَعُ بِأُذُنٍ غَيْرِ سَمِيعَةٍ قَدْ خَرَقَتِ الشَّهَوَاتُ عَقْلَهُ وَ أَمَاتَتِ الدُّنْيَا قَلْبَهُ وَ وَلِهَتْ عَلَيْهَا نَفْسُهُ فَهُوَ عَبْدٌ لَهَا وَ لِمَنْ فِي يَدَيْهِ شَيْ‏ءٌ مِنْهَا حَيْثُمَا زَالَتْ زَالَ إِلَيْهَا وَ حَيْثُمَا أَقْبَلَتْ أَقْبَلَ عَلَيْهَا

And the one who loves something loses his sight and sickens his heart. So he looks with an unhealthy eye and hears with an unhearing ear. The lustful desires puncture his intellect, and the world deadens his heard, and his souls longs for it. So he (becomes) a slave of it, and to the one in whose hand is something from it (world), he inclines to him wherever he were to incline, and faces to it wherever he were to face towards.

لَا يَنْزَجِرُ مِنَ اللَّهِ بِزَاجِرٍ وَ لَا يَتَّعِظُ مِنْهُ بِوَاعِظٍ وَ هُوَ يَرَى الْمَأْخُوذِينَ عَلَى الْغِرَّةِ حَيْثُ لَا إِقَالَةَ [لَهُمْ‏] وَ لَا رَجْعَةَ كَيْفَ نَزَلَ بِهِمْ مَا كَانُوا يَجْهَلُونَ وَ جَاءَهُمْ مِنْ فِرَاقِ الدُّنْيَا مَا كَانُوا يَأْمَنُونَ وَ قَدِمُوا مِنَ الْآخِرَةِ عَلَى مَا كَانُوا يُوعَدُونَ

He is not deterred from Allah^-azwj by a deterrer, nor taking any advice from an adviser, and he sees the seized ones upon the suddenness where neither is there any dismissal nor any return. How it has befallen with them what they were ignoring, and there came to them from the separation of the world what they were feeling secure of and proceeded to the Hereafter upon what they were Promised.

فَغَيْرُ مَوْصُوفٍ مَا نَزَلَ بِهِمْ اجْتَمَعَتْ عَلَيْهِمْ سَكْرَةُ الْمَوْتِ وَ حَسْرَةُ الْفَوْتِ فَفَتَرَتْ لَهَا أَطْرَافُهُمْ وَ تَغَيَّرَتْ لَهَا أَلْوَانُهُمْ ثُمَّ ازْدَادَ الْمَوْتُ فِيهِمْ وُلُوجاً فَحِيلَ بَيْنَ أَحَدِهِمْ وَ بَيْنَ مَنْطِقِهِ وَ إِنَّهُ لَبَيْنَ أَهْلِهِ يَنْظُرُ بِبَصَرِهِ وَ يَسْمَعُ بِأُذُنِهِ عَلَى صِحَّةٍ مِنْ عَقْلِهِ وَ بَقَاءٍ مِنْ لُبِّهِ يُفَكِّرُ فِيمَ أَفْنَى عُمُرَهُ وَ فِيمَ أَذْهَبَ دَهْرَهُ

It is indescribable what descends with them. There gathers upon them the agony of death and regret of the loss, so their limbs are broken to it and their complexion changes to it. Then the death increases the penetration into them, so it becomes a barrier between one of them and his speaking, although his family are clear to him. He looks with his eyes, and hears with his ears, being upon healthiness of his intellect and remaining of his mind, and he thinks regarding what he finished his life? And regarding what his time pass?

وَ يَتَذَكَّرُ أَمْوَالًا جَمَعَهَا أَغْمَضَ‏ فِي مَطَالِبِهَا وَ أَخَذَهَا مِنْ مُصَرَّحَاتِهَا وَ مُشْتَبِهَاتِهَا قَدْ لَزِمَتْهُ تَبِعَاتُ‏ جَمْعِهَا وَ أَشْرَفَ عَلَى فِرَاقِهَا تَبْقَى لِمَنْ وَرَاءَهُ [يُنَعَّمُونَ‏] يَنْعَمُونَ فِيهَا وَ يَتَمَتَّعُونَ بِهَا فَيَكُونُ الْمَهْنَأُ لِغَيْرِهِ وَ الْعِبْ‏ءُ عَلَى ظَهْرِهِ

And he recalls the wealth he amassed, having closed his eyes during seeking it and taking it from its allowable and suspicious means, both of these having necessitated consequences for him. And he prepares for its separation and its remaining for the ones he leaves behind him to be enjoying with it for the award is for other and the burden is upon his back.

وَ الْمَرْءُ قَدْ غَلِقَتْ رُهُونُهُ‏ بِهَا فَهُوَ يَعَضُّ يَدَهُ نَدَامَةً عَلَى مَا أَصْحَرَ لَهُ عِنْدَ الْمَوْتِ مِنْ أَمْرِهِ وَ يَزْهَدُ فِيمَا كَانَ يَرْغَبُ فِيهِ أَيَّامَ عُمُرِهِ وَ يَتَمَنَّى أَنَ‏ الَّذِي كَانَ يَغْبِطُهُ بِهَا وَ يَحْسُدُهُ عَلَيْهَا قَدْ حَازَهَا دُونَهُ

And the person’s pledge is locked with it. He bites his hand in regret upon what appears to him from his matters during the death, and he becomes ascetic regarding what he had been desirous during the days of his life, and he wishes that the one who had backbit him with it and envied him over it would have amassed it instead.

فَلَمْ يَزَلِ الْمَوْتُ يُبَالِغُ فِي جَسَدِهِ حَتَّى خَالَطَ لِسَانُهُ سَمْعَهُ‏ فَصَارَ بَيْنَ أَهْلِهِ لَا يَنْطِقُ بِلِسَانِهِ وَ لَا يَسْمَعُ بِسَمْعِهِ يُرَدِّدُ طَرْفَهُ بِالنَّظَرِ فِي وُجُوهِهِمْ يَرَى حَرَكَاتِ أَلْسِنَتِهِمْ وَ لَا يَسْمَعُ رَجْعَ كَلَامِهِمْ

So, the death does not cease to permeate in his body until it mingles with his hearing, and he becomes unable to speak with his tongue nor hear with his hearing, scanning his eyes with looking into their faces. He sees the movements of their tongues and cannot hear their speeches.

ثُمَّ ازْدَادَ الْمَوْتُ الْتِيَاطاً بِهِ- [فَقَبَضَ بَصَرَهُ كَمَا قَبَضَ سَمْعَهُ‏] فَقُبِضَ بَصَرُهُ كَمَا قُبِضَ سَمْعُهُ وَ خَرَجَتِ الرُّوحُ مِنْ جَسَدِهِ فَصَارَ جِيفَةً بَيْنَ أَهْلِهِ قَدْ [أُوحِشُوا] أَوْحَشُوا مِنْ جَانِبِهِ وَ تَبَاعَدُوا مِنْ قُرْبِهِ لَا يُسْعِدُ بَاكِياً وَ لَا يُجِيبُ دَاعِياً ثُمَّ حَمَلُوهُ إِلَى مَخَطٍّ فِي الْأَرْضِ فَأَسْلَمُوهُ فِيهِ إِلَى عَمَلِهِ وَ انْقَطَعُوا عَنْ زَوْرَتِهِ‏

Then the death increases the sway and captures his sight just as it had captured his hearing, and the soul departs from his body and he becomes a carcass between his family members and they would desert from his side and distance themselves from being close to him, neither being helped by a wailer nor answering a caller. Then they would carry him to a small hole from the ground, and they submit him into it to his deeds, and they terminate from visiting him.

 

القيامة

The Qiyamah

حَتَّى إِذَا بَلَغَ الْكِتَابُ أَجَلَهُ وَ الْأَمْرُ مَقَادِيرَهُ وَ أُلْحِقَ آخِرُ الْخَلْقِ بِأَوَّلِهِ وَ جَاءَ مِنْ أَمْرِ اللَّهِ مَا يُرِيدُهُ مِنْ تَجْدِيدِ خَلْقِهِ أَمَادَ السَّمَاءَ وَ فَطَرَهَا وَ أَرَجَّ الْأَرْضَ وَ أَرْجَفَهَا وَ قَلَعَ جِبَالَهَا وَ نَسَفَهَا وَ دَكَّ بَعْضُهَا بَعْضاً مِنْ هَيْبَةِ جَلَالَتِهِ وَ مَخُوفِ سَطْوَتِهِ وَ أَخْرَجَ مَنْ فِيهَا

‘Until when the Decree reaches its term, and the Command (reaches) its Pre-determination, and the last of the people catch up with their first ones, and there comes from Allah^-azwj a Command He^-azwj Wants from renewal of His^-azwj creatures, He^-azwj would Extend the sky and Originate it, and Convolutes the earth and Shakes it, and Uproots its mountains and Scatter them, and part of it would demolish part from awe of His^-azwj Majesty, and fear of His^-azwj Domination, and the ones in it would come out.

فَجَدَّدَهُمْ بَعْدَ إِخْلَاقِهِمْ‏ وَ جَمَعَهُمْ بَعْدَ تَفَرُّقِهِمْ ثُمَّ مَيَّزَهُمْ لِمَا يُرِيدُهُ مِنْ مَسْأَلَتِهِمْ عَنْ خَفَايَا الْأَعْمَالِ وَ خَبَايَا الْأَفْعَالِ وَ جَعَلَهُمْ فَرِيقَيْنِ أَنْعَمَ عَلَى هَؤُلَاءِ وَ انْتَقَمَ مِنْ هَؤُلَاءِ

He^-azwj would Renew them after their wearing out and Gather them after their separation. Then He^-azwj would Distinguish them to what He^-azwj Wants from their interest about the hidden deeds, and secret deeds, and Make them to be as two groups – Favouring upon these ones and Avenging from those.

فَأَمَّا أَهْلُ الطَّاعَةِ فَأَثَابَهُمْ بِجِوَارِهِ وَ خَلَّدَهُمْ فِي دَارِهِ حَيْثُ لَا يَظْعَنُ النُّزَّالُ وَ لَا تَتَغَيَّرُ بِهِمُ‏ الْحَالُ وَ لَا تَنُوبُهُمُ الْأَفْزَاعُ‏ وَ لَا تَنَالُهُمُ الْأَسْقَامُ وَ لَا تَعْرِضُ لَهُمُ الْأَخْطَارُ وَ لَا تُشْخِصُهُمُ‏ الْأَسْفَارُ

As for the obedient people, He^-azwj would Reward them with His^-azwj Vicinity and eternal abiding in His^-azwj House (Paradise), where they will neither be transferred from, nor would their states change, nor would panic seize them, nor would the sickness attain them, nor would the danger be exposed to them, nor would the journeys present to them.

وَ أَمَّا أَهْلُ الْمَعْصِيَةِ فَأَنْزَلَهُمْ شَرَّ دَارٍ وَ غَلَّ الْأَيْدِيَ إِلَى الْأَعْنَاقِ وَ قَرَنَ النَّوَاصِيَ بِالْأَقْدَامِ وَ أَلْبَسَهُمْ سَرَابِيلَ الْقَطِرَانِ‏ وَ مُقَطَّعَاتِ‏ النِّيرَانِ فِي عَذَابٍ قَدِ اشْتَدَّ حَرُّهُ وَ بَابٍ قَدْ أُطْبِقَ عَلَى أَهْلِهِ فِي نَارٍ لَهَا كَلَبٌ‏ وَ لَجَبٌ‏ وَ لَهَبٌ سَاطِعٌ وَ قَصِيفٌ‏ هَائِلٌ

And as for the disobedient people, He^-azwj would Descend them in an evil House (Hell), and Shackle the hands to the necks, and Chain the foreheads with the feet, and Clothe them with trousers of tar and pieces of the fires in a Punishment in which its heat would have intensified, and a door which would have closed upon its inhabitants in a Fire having difficulties for it, and shouts, and screams, and radiant flames, and an enormous pit.

لَا يَظْعَنُ مُقِيمُهَا وَ لَا يُفَادَى أَسِيرُهَا وَ لَا تُفْصَمُ كُبُولُهَا لَا مُدَّةَ لِلدَّارِ فَتَفْنَى وَ لَا أَجَلَ لِلْقَوْمِ فَيُقْضَى‏

Neither would its resident be moved, nor would its captivity come to an end, nor would its shackles be broken, nor would the term of the House be terminated, nor would there be death for a people so they would expire’.

 

زهد النبي‏

Asceticism of the Prophet^-saww

و منها في ذكر النبي ص‏ قَدْ حَقَّرَ الدُّنْيَا وَ صَغَّرَهَا وَ أَهْوَنَ بِهَا وَ هَوَّنَهَا وَ عَلِمَ أَنَّ اللَّهَ زَوَاهَا عَنْهُ اخْتِيَاراً وَ بَسَطَهَا لِغَيْرِهِ احْتِقَاراً

And from it in mentioning the Prophet^-saww – ‘He^-saww had demeaned the world and belittled it, and was weakened by it and had weakened it, and he^-saww knew that Allah^-azwj had Impeded it from him^-saww out of Choice and had Extended it to others as a demeaning.

فَأَعْرَضَ عَنِ الدُّنْيَا بِقَلْبِهِ وَ أَمَاتَ ذِكْرَهَا [مِنْ‏] عَنْ نَفْسِهِ وَ أَحَبَّ أَنْ تَغِيبَ زِينَتُهَا عَنْ عَيْنِهِ لِكَيْلَا يَتَّخِذَ مِنْهَا رِيَاشاً أَوْ يَرْجُوَ فِيهَا مَقَاماً بَلَّغَ عَنْ رَبِّهِ مُعْذِراً وَ نَصَحَ لِأُمَّتِهِ مُنْذِراً وَ دَعَا إِلَى الْجَنَّةِ مُبَشِّراً وَ خَوَّفَ مِنَ النَّارِ مُحَذِّراً

So he^-saww turned away from the world by his^-saww heart, and he^-saww killed off its remembrance from himself^-saww, and he^-saww loved for its adornments to be hidden from his^-saww eyes lest he^-saww would take pride-worthy clothing from it, or desire to stay in it, reaching to an apology to his^-saww Lord^-azwj, and he^-saww advised to his^-saww community as a warner and called to the Paradise giving glad tidings, and frightened from the Fire as a caution.

 

أهل البيت‏

People^-asws of the Household

نَحْنُ شَجَرَةُ النُّبُوَّةِ وَ مَحَطُّ الرِّسَالَةِ وَ مُخْتَلَفُ الْمَلَائِكَةِ – وَ مَعَادِنُ الْعِلْمِ وَ يَنَابِيعُ الْحُكْمِ نَاصِرُنَا وَ مُحِبُّنَا يَنْتَظِرُ الرَّحْمَةَ وَ عَدُوُّنَا وَ مُبْغِضُنَا يَنْتَظِرُ السَّطْوَةَ

‘We^-asws are the tree of Prophet-hood, and the harbour of the Message, and the interchange of Angels, and the mine of knowledge, and the springs of wisdom. Our^-asws helper and one who loves us^-asws awaits the Mercy, and our^-asws enemy and one who hates us^-asws awaits being subdued’.[109]

 

 

110 و من خطبة له ع في أركان الدين‏

Sermon 110 – And from a sermon of his^-asws regarding the elements of religion

الإسلام‏

Al-Islam

إِنَّ أَفْضَلَ مَا تَوَسَّلَ بِهِ الْمُتَوَسِّلُونَ إِلَى اللَّهِ سُبْحَانَهُ وَ تَعَالَى الْإِيمَانُ بِهِ وَ بِ رَسُولِهِ وَ الْجِهَادُ فِي سَبِيلِهِ فَإِنَّهُ ذِرْوَةُ الْإِسْلَامِ وَ كَلِمَةُ الْإِخْلَاصِ فَإِنَّهَا الْفِطْرَةُ وَ إِقَامُ الصَّلَاةِ فَإِنَّهَا الْمِلَّةُ وَ إِيتَاءُ الزَّكَاةِ فَإِنَّهَا فَرِيضَةٌ وَاجِبَةٌ وَ صَوْمُ شَهْرِ رَمَضَانَ فَإِنَّهُ جُنَّةٌ مِنَ الْعِقَابِ

The best of what the petitioners can petition with to Allah^-azwj the Glorious and Exalted is the Eman with Him^-azwj, and with His^-azwj Rasool^-saww, and the Jihad in His^-azwj Way for it is a peak of Al Islam, and the sincere word for it is the nature, and establishing the Salat for it is the religion, and giving the Zakat for it is an Imposed obligation and fasting the month of Ramazan for it is a shield from the Punishment.

وَ حَجُّ الْبَيْتِ وَ اعْتِمَارُهُ فَإِنَّهُمَا يَنْفِيَانِ الْفَقْرَ وَ يَرْحَضَانِ الذَّنْبَ‏ وَ صِلَةُ الرَّحِمِ فَإِنَّهَا مَثْرَاةٌ فِي الْمَالِ وَ مَنْسَأَةٌ فِي الْأَجَلِ وَ صَدَقَةُ السِّرِّ فَإِنَّهَا تُكَفِّرُ الْخَطِيئَةَ وَ صَدَقَةُ الْعَلَانِيَةِ فَإِنَّهَا تَدْفَعُ مِيتَةَ السُّوءِ وَ صَنَائِعُ الْمَعْرُوفِ فَإِنَّهَا تَقِي مَصَارِعَ الْهَوَانِ

And performing Hajj of the House and its Umrah for these two negate the poverty and wash away the sins and maintaining the kinship for it for it is an increaser in the wealth and a postponement in the death, and charity (given) in the secret for it expiates the sins, and the charity (given) in the open for it repels the evil death and doing an act of kindness for it saves from the despicable situations.

أَفِيضُوا فِي ذِكْرِ اللَّهِ فَإِنَّهُ أَحْسَنُ الذِّكْرِ وَ ارْغَبُوا فِيمَا وَعَدَ الْمُتَّقِينَ فَإِنَّ وَعْدَهُ أَصْدَقُ الْوَعْدِ وَ اقْتَدُوا بِهَدْيِ نَبِيِّكُمْ فَإِنَّهُ أَفْضَلُ الْهَدْيِ وَ اسْتَنُّوا بِسُنَّتِهِ فَإِنَّهَا أَهْدَى السُّنَنِ‏

Be abundant in the Zikr of Allah^-azwj for it is the most excellent Zikr, and be desirous regarding what He^-azwj has Promised the pious ones for His^-azwj Promise is the most truthful of the Promises, and be led by the guidance of your Prophet^-saww for it is the best guidance, and conduct by his^-saww Sunnah for it is the most guiding of the conducts.

فضل القرآن‏

Merits of the Quran

وَ تَعَلَّمُوا الْقُرْآنَ فَإِنَّهُ أَحْسَنُ الْحَدِيثِ وَ تَفَقَّهُوا فِيهِ فَإِنَّهُ رَبِيعُ الْقُلُوبِ وَ اسْتَشْفُوا بِنُورِهِ فَإِنَّهُ شِفَاءُ الصُّدُورِ وَ أَحْسِنُوا تِلَاوَتَهُ فَإِنَّهُ أَنْفَعُ الْقَصَصِ

And learn the Quran, for it is the most excellent Hadeeth, and ponder in it for it is a spring of the hearts and be healed by its light for it is a cure of the chests, and improve in its recitation for it is the most beneficial of the stories.

وَ إِنَّ الْعَالِمَ الْعَامِلَ بِغَيْرِ عِلْمِهِ كَالْجَاهِلِ الْحَائِرِ الَّذِي لَا يَسْتَفِيقُ مِنْ جَهْلِهِ بَلِ الْحُجَّةُ عَلَيْهِ أَعْظَمُ وَ الْحَسْرَةُ لَهُ أَلْزَمُ وَ هُوَ عِنْدَ اللَّهِ أَلْوَمُ‏

The scholar, the one acting without his knowledge is like the confused ignorant one who does not wake up from his ignorance, but the argument upon him is greater, and the regret for him is more necessitated, and he would be reproached in the Presence of Allah^-azwj’.[110]

 

111 و من خطبة له ع في ذم الدنيا

Sermon 111 – And from a sermon of his^-asws in condemnation of the world

أَمَّا بَعْدُ فَإِنِّي أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا حُلْوَةٌ خَضِرَةٌ حُفَّتْ بِالشَّهَوَاتِ وَ تَحَبَّبَتْ بِالْعَاجِلَةِ وَ رَاقَتْ بِالْقَلِيلِ وَ تَحَلَّتْ بِالْآمَالِ وَ تَزَيَّنَتْ بِالْغُرُورِ لَا تَدُومُ حَبْرَتُهَا وَ لَا تُؤْمَنُ فَجْعَتُهَا

‘As for after, I^-asws caution your all of the world, for it is sweet, green, surrounded by the lustful desires, and it causes to be beloved with the current (life), and it excites with the little and ornaments with the long hopes, and adorns with the deception. It’s joy is not permanent, nor it is safe from its sudden afflictions.

غَرَّارَةٌ ضَرَّارَةٌ حَائِلَةٌ زَائِلَةٌ نَافِدَةٌ بَائِدَةٌ أَكَّالَةٌ غَوَّالَةٌ لَا تَعْدُو إِذَا تَنَاهَتْ إِلَى أُمْنِيَّةِ أَهْلِ الرَّغْبَةِ فِيهَا وَ الرِّضَاءِ بِهَا أَنْ تَكُونَ كَمَا قَالَ اللَّهُ تَعَالَى سُبْحَانَهُ- كَماءٍ أَنْزَلْناهُ مِنَ السَّماءِ فَاخْتَلَطَ بِهِ نَباتُ الْأَرْضِ فَأَصْبَحَ هَشِيماً تَذْرُوهُ الرِّياحُ‏ وَ كانَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ مُقْتَدِراً

(It is) deceptive, harmful, declining, depleting, remote, devouring, afflicting. When it goes away, it does not return to the wishes of the people desirous regarding it and are satisfied with it. It becomes like what Allah^-azwj the Exalted, the Glorious has Said: like water We Send it from the sky, so it mingles with the vegetation of the earth, then it becomes shattered which the winds scatter. And Allah was always Able upon all things, Powerful [18:45].

لَمْ يَكُنِ امْرُؤٌ مِنْهَا فِي حَبْرَةٍ إِلَّا أَعْقَبَتْهُ بَعْدَهَا عَبْرَةً وَ لَمْ يَلْقَ فِي [مِنْ‏] سَرَّائِهَا بَطْناً إِلَّا مَنَحَتْهُ مِنْ ضَرَّائِهَا ظَهْراً – وَ لَمْ تَطُلَّهُ‏ فِيهَا دِيمَةُ رَخَاءٍ إِلَّا هَتَنَتْ‏ عَلَيْهِ مُزْنَةُ بَلَاءٍ وَ حَرِيٌّ إِذَا أَصْبَحَتْ لَهُ مُنْتَصِرَةً أَنْ تُمْسِيَ لَهُ مُتَنَكِّرَةً وَ إِنْ جَانِبٌ مِنْهَا اعْذَوْذَبَ وَ احْلَوْلَى أَمَرَّ مِنْهَا جَانِبٌ فَأَوْبَى

A person does not happen to be in joy from it except it’s consequence after it are tears, and no one faces its happiness inside except he is Tested from its harms at the back, and light rain of hope does not drizzle in it except the downpour of afflictions crash upon him, and it is apt when it is supportive to him in the morning, in the evening it would be in denial to him, and if a side from it is pleasant and sweet, (another) side from it would be a bitter plague.

لَا يَنَالُ امْرُؤٌ مِنْ غَضَارَتِهَا رَغَباً إِلَّا أَرْهَقَتْهُ‏ مِنْ نَوَائِبِهَا تَعَباً وَ لَا يُمْسِي مِنْهَا فِي جَنَاحِ أَمْنٍ إِلَّا أَصْبَحَ عَلَى قَوَادِمِ‏ خَوْفٍ غَرَّارَةٌ غُرُورٌ مَا فِيهَا فَانِيَةٌ فَانٍ مَنْ عَلَيْهَا لَا خَيْرَ فِي شَيْ‏ءٍ مِنْ أَزْوَادِهَا إِلَّا التَّقْوَى-

No person will attain from its bounties in desire, except exhaustion will tear him apart from its incisors, nor will he come to an evening from it in the wings of safety except in the morning he will be upon the wingtips of fear. A deceitful deception. Whatever is in it is perishable, so are the ones upon it. There is no good it its provisions except the piety.

مَنْ أَقَلَّ مِنْهَا اسْتَكْثَرَ مِمَّا يُؤْمِنُهُ وَ مَنِ اسْتَكْثَرَ مِنْهَا اسْتَكْثَرَ مِمَّا يُوبِقُهُ‏ 1508 وَ زَالَ عَمَّا قَلِيلٍ عَنْهُ

On who takes little from it will have a lot from what he will be safe in, and the one who takes a lot from it, will have taken a lot from what would ruin him, and after a little while it will decline away from him.

كَمْ مِنْ وَاثِقٍ بِهَا قَدْ فَجَعَتْهُ وَ ذِي طُمَأْنِينَةٍ إِلَيْهَا قَدْ صَرَعَتْهُ وَ ذِي أُبَّهَةٍ قَدْ جَعَلَتْهُ حَقِيراً وَ ذِي نَخْوَةٍ قَدْ رَدَّتْهُ ذَلِيلًا

How many trusted with it, it distressed him, and one with reassurance to him, it knocked him down, and with prestige, but it make him lowly, and with pride, it regressed him as disgraced.

سُلْطَانُهَا دُوَّلٌ‏ وَ عَيْشُهَا [رَنَقٌ‏] رَنِقٌ‏ وَ عَذْبُهَا أُجَاجٌ‏ وَ حُلْوُهَا صَبِرٌ وَ غِذَاؤُهَا سِمَامٌ‏ وَ أَسْبَابُهَا رِمَامٌ‏ حَيُّهَا بِعَرَضِ مَوْتٍ وَ صَحِيحُهَا بِعَرَضِ سُقْمٍ مُلْكُهَا مَسْلُوبٌ وَ عَزِيزُهَا مَغْلُوبٌ وَ مَوْفُورُهَا مَنْكُوبٌ وَ جَارُهَا مَحْرُوبٌ‏

It’s authority rotates, and its life is dirty, and its freshness is bitter, and its sweet is sour, and its feed is poisonous, and its means are weak. Its life is exposed to death, and its health is exposed to sickness. Its kingdom is confiscated, and its mighty are overcome, and its affluent are impoverished, and its neighbour is plundered.

‏ أَ لَسْتُمْ فِي مَسَاكِنِ مَنْ كَانَ قَبْلَكُمْ أَطْوَلَ أَعْمَاراً وَ أَبْقَى آثَاراً وَ أَبْعَدَ آمَالًا وَ أَعَدَّ عَدِيداً وَ أَكْثَفَ جُنُوداً تَعَبَّدُوا لِلدُّنْيَا أَيَّ تَعَبُّدٍ وَ آثَرُوهَا أَيَّ إِيْثَارٍ ثُمَّ ظَعَنُوا عَنْهَا بِغَيْرِ زَادٍ مُبَلِّغٍ وَ لَا ظَهْرٍ قَاطِعٍ‏

Aren’t you all in dwellings of the ones who were before you. They were of longer lifespans, and more lasting impacts, and far-reaching hopes, and were of larger numbers, and mightier armies? They were servants to the world with whichever servitude, and they preferred it with whichever preference, then they departed from it without any far-reaching provision, nor any back (riding animal) to cut across (the journey).

فَهَلْ بَلَغَكُمْ أَنَّ الدُّنْيَا سَخَتْ لَهُمْ نَفْساً بِفِدْيَةٍ أَوْ أَعَانَتْهُمْ بِمَعُونَةٍ أَوْ أَحْسَنَتْ لَهُمْ‏ صُحْبَةً بَلْ أَرْهَقَتْهُمْ بِالْقَوَادِحِ‏ وَ أَوْهَقَتْهُمْ بِالْقَوَارِعِ‏ وَ ضَعْضَعَتْهُمْ‏ بِالنَّوَائِبِ وَ عَفَّرَتْهُمْ‏ لِلْمَنَاخِرِ وَ وَطِئَتْهُمْ بِالْمَنَاسِمِ‏ وَ أَعَانَتْ عَلَيْهِمْ رَيْبَ الْمَنُونِ

Has it reached you that the world had exerted itself for them with a ransom, or supported them with any support, or improved accompaniment for them? But it afflicted them with the troubles, and afflicted them with the calamities, and humiliated them with the catastrophes, and flung them upon their noses, and trampled them with the hooves, and the passage of time assisted against them.

فَقَدْ رَأَيْتُمْ تَنَكُّرَهَا لِمَنْ دَانَ لَهَا وَ آثَرَهَا وَ أَخْلَدَ إِلَيْهَا حِينَ ظَعَنُوا عَنْهَا لِفِرَاقِ الْأَبَدِ وَ هَلْ زَوَّدَتْهُمْ إِلَّا السَّغَبَ‏ أَوْ أَحَلَّتْهُمْ إِلَّا الضَّنْكَ‏ أَوْ نَوَّرَتْ لَهُمْ إِلَّا الظُّلْمَةَ أَوْ أَعْقَبَتْهُمْ إِلَّا النَّدَامَةَ

You have seen its denial to the one who went near it, and preferred it, and inclined to it when they departed from it for the separation forever. Did it provide them except the hunger, or released them except to the narrowness (of the grave), or irradiated for them except the darkness, consequential to them except the regret?

أَ فَهَذِهِ تُؤْثِرُونَ أَمْ إِلَيْهَا تَطْمَئِنُّونَ أَمْ عَلَيْهَا تَحْرِصُونَ فَبِئْسَتِ الدَّارُ لِمَنْ لَمْ يَتَّهِمْهَا وَ لَمْ يَكُنْ فِيهَا عَلَى وَجَلٍ مِنْهَا

Is it this you are preferring, or are being reassured to, or are being greedy upon? Evil is the house for the one who did not accuse it and did not happen to be in upon a dread from it.

فَاعْلَمُوا وَ أَنْتُمْ تَعْلَمُونَ بِأَنَّكُمْ تَارِكُوهَا وَ ظَاعِنُونَ عَنْهَا وَ اتَّعِظُوا فِيهَا بِالَّذِينَ قَالُوا- مَنْ أَشَدُّ مِنَّا قُوَّةً حُمِلُوا إِلَى قُبُورِهِمْ فَلَا يُدْعَوْنَ رُكْبَاناً وَ أُنْزِلُوا الْأَجْدَاثَ‏ فَلَا يُدْعَوْنَ ضِيفَاناً وَ جُعِلَ لَهُمْ مِنَ الصَّفِيحِ‏ أَجْنَانٌ‏ وَ مِنَ التُّرَابِ أَكْفَانٌ وَ مِنَ الرُّفَاتِ‏ جِيرَانٌ

Therefore know, and you are already knowing, that you will be leaving it, and departing from it, and take preaching in it with the ones who had said, ‘‘Who is stronger than us in prowess [41:15]?’ They were carried to their graves, but were not called riders, and they were lodged in their graves but are not called ‘guests’, and graves were made for them from the earth, and shrouds from the soil, and neighbours of the old bones.

فَهُمْ جِيرَةٌ لَا يُجِيبُونَ دَاعِياً وَ لَا يَمْنَعُونَ ضَيْماً وَ لَا يُبَالُونَ مَنْدَبَةً إِنْ جِيدُوا لَمْ يَفْرَحُوا وَ إِنْ قُحِطُوا لَمْ يَقْنَطُوا

They are neighbours not answering any caller, nor can they prevent any wrong, nor do they care about a mourner. If it rains, they do not rejoice, and if there is drought, they do not despair.

جَمِيعٌ وَ هُمْ آحَادٌ وَ جِيرَةٌ وَ هُمْ أَبْعَادٌ مُتَدَانُونَ لَا يَتَزَاوَرُونَ وَ قَرِيبُونَ لَا يَتَقَارَبُونَ

They are together while they are along, and neighbours while being distant. They are near to each other, and they are not visiting each other, and they are near but are not coming closer to each other.

حُلَمَاءُ قَدْ ذَهَبَتْ أَضْغَانُهُمْ وَ جُهَلَاءُ قَدْ مَاتَتْ أَحْقَادُهُمْ لَا يُخْشَى فَجْعُهُمْ‏ وَ لَا يُرْجَى دَفْعُهُمْ اسْتَبْدَلُوا بِظَهْرِ الْأَرْضِ بَطْناً وَ بِالسَّعَةِ ضِيقاً وَ بِالْأَهْلِ غُرْبَةً وَ بِالنُّورِ ظُلْمَةً

They are forbearing whose grudges have gone away, and ignoramuses whose malice has died. They do not fear their sudden harms, nor do they hope for any defence. They were replaced the surface of the earth with its belly, and the vastness with narrowness, and the people will loneliness, the light with the darkness.

فَجَاءُوهَا كَمَا فَارَقُوهَا حُفَاةً عُرَاةً قَدْ ظَعَنُوا عَنْهَا بِأَعْمَالِهِمْ إِلَى الْحَيَاةِ الدَّائِمَةِ وَ الدَّارِ الْبَاقِيَةِ كَمَا قَالَ سُبْحَانَهُ وَ تَعَالَى- كَما بَدَأْنا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْداً عَلَيْنا إِنَّا كُنَّا فاعِلِينَ‏

They have come to it just as they had separated it – bare-footed, naked. They departed from it with their deeds to the permanent life and the ever-lasting House, like what the Glorious and Exalted Said: Just as We Began the first creation, We will Repeat it, being a Promise upon Us. We will certainly be Doing it! [21:104]’’.[111]

 

 

112 و من خطبة له ع ذكر فيها ملك الموت و توفية النفس و عجز الخلق عن وصف اللّه‏

Sermon 112 – And from a sermon of his^-asws mentioning in it the Angel of death, and expiry of the soul (person), and frustration of the creatures from describing Allah^-azwj

هَلْ تُحِسُّ [يُحَسُ‏] بِهِ إِذَا دَخَلَ مَنْزِلًا أَمْ هَلْ تَرَاهُ إِذَا تَوَفَّى أَحَداً بَلْ كَيْفَ يَتَوَفَّى الْجَنِينَ فِي بَطْنِ أُمِّهِ أَ يَلِجُ‏ 1537 عَلَيْهِ مِنْ بَعْضِ جَوَارِحِهَا أَمْ الرُّوحُ أَجَابَتْهُ بِإِذْنِ رَبِّهَا أَمْ هُوَ سَاكِنٌ مَعَهُ فِي أَحْشَائِهَا كَيْفَ يَصِفُ إِلَهَهُ مَنْ يَعْجَزُ عَنْ صِفَةِ مَخْلُوقٍ مِثْلِهِ‏

‘Can he (the Angel of death) be felt with when he enters a house? Or do you see him when he causes someone to die? How he causes the foetus to die in the belly of its mother, does he emerge upon him from one of her limbs? Or they should respond to him by the Permission of its Lord^-azwj? Or was he dwelling with him in her interior? How can he describe his God^-azwj, one who is unable from describing a creature like him (Angel of death)?’[112]

 

 

113 و من خطبة له ع في ذم الدنيا

Sermon 113 – And from a sermon of his^-asws in condemnation of the world

وَ أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا مَنْزِلُ قُلْعَةٍ وَ لَيْسَتْ بِدَارِ نُجْعَةٍ قَدْ تَزَيَّنَتْ بِغُرُورِهَا وَ غَرَّتْ بِزِينَتِهَا- [دَارٌ] دَارُهَا هَانَتْ عَلَى رَبِّهَا فَخَلَطَ حَلَالَهَا بِحَرَامِهَا وَ خَيْرَهَا بِشَرِّهَا وَ حَيَاتَهَا بِمَوْتِهَا وَ حُلْوَهَا بِمُرِّهَا

‘And I^-asws caution you all of the world, for it is at the status of temporary (accommodation), and it isn’t a house for acquisition. It has adorned by its deceptions and has deceived by its adornments. A house which is lowly unto its Lord^-azwj. He^-azwj has Mingled its Permissible with its Prohibited, and its good with its evil, and its life with its death, and its sweet with its bitter.

لَمْ يُصْفِهَا اللَّهُ تَعَالَى لِأَوْلِيَائِهِ وَ لَمْ يَضِنَّ بِهَا [عَنْ‏] عَلَى أَعْدَائِهِ خَيْرُهَا زَهِيدٌ وَ شَرُّهَا عَتِيدٌ وَ جَمْعُهَا يَنْفَدُ وَ مُلْكُهَا يُسْلَبُ وَ عَامِرُهَا يَخْرَبُ فَمَا خَيْرُ دَارٍ تُنْقَضُ نَقْضَ الْبِنَاءِ وَ عُمُرٍ يَفْنَى فِيهَا فَنَاءَ الزَّادِ وَ مُدَّةٍ تَنْقَطِعُ انْقِطَاعَ السَّيْرِ

Allah^-azwj the Exalted has not Prescribed it for His^-azwj friends and He^-azwj is not miserly about it from His^-azwj enemies. It’s good is scarce and its evil is (ever) present, and its acquisitions will deplete, and its kingdom will be stripped, and its buildings ruined. So what is good about a house which breaks like the demolished building, and a lifespan perishes in it like the perishing provision, and a term cuts across like the passing of the walking by?

اجْعَلُوا مَا افْتَرَضَ اللَّهُ عَلَيْكُمْ مِنْ [طَلِبَتِكُمْ‏] طَلَبِكُمْ وَ اسْأَلُوهُ مِنْ أَدَاءِ حَقِّهِ [كَمَا] مَا سَأَلَكُمْ وَ أَسْمِعُوا دَعْوَةَ الْمَوْتِ آذَانَكُمْ قَبْلَ أَنْ يُدْعَى بِكُمْ

Make whatever Allah^-azwj has Imposed upon you (to be) from your demands and ask Him^-azwj of fulfilling His^-azwj rights like what He^-azwj as Asked you to and listen to the call of death by your ears before it calls upon you.

إِنَّ الزَّاهِدِينَ فِي الدُّنْيَا تَبْكِي قُلُوبُهُمْ وَ إِنْ ضَحِكُوا وَ يَشْتَدُّ حُزْنُهُمْ وَ إِنْ فَرِحُوا وَ يَكْثُرُ مَقْتُهُمْ أَنْفُسَهُمْ وَ إِنِ اغْتَبَطُوا بِمَا رُزِقُوا

The ascetics in the world, their hearts are crying and even if they are laughing, and their grief is intense and even if they are happy, and they hate themselves and even if they are being envied for what they have been Graced.

قَدْ غَابَ عَنْ قُلُوبِكُمْ ذِكْرُ الْآجَالِ وَ حَضَرَتْكُمْ كَوَاذِبُ الْآمَالِ فَصَارَتِ الدُّنْيَا أَمْلَكَ بِكُمْ مِنَ الْآخِرَةِ وَ الْعَاجِلَةُ أَذْهَبَ بِكُمْ مِنَ الْآجِلَةِ

Remembrance of the deaths has disappeared from your hearts, and the long hopes are presented to you. So the world has become more owning with you than the Hereafter is, and the current has gone away with you from the future.

وَ إِنَّمَا أَنْتُمْ إِخْوَانٌ عَلَى دِينِ اللَّهِ مَا فَرَّقَ بَيْنَكُمْ إِلَّا خُبْثُ السَّرَائِرِ وَ سُوءُ الضَّمَائِرِ فَلَا تَوَازَرُونَ وَ لَا تَنَاصَحُونَ وَ لَا تَبَاذَلُونَ وَ لَا تَوَادُّونَ

And rather, you are brethren upon the religion of Allah^-azwj. There is no difference between you all except the wicked secrets, and the evil consciences. So you are neither bearing each other’s burdens, nor advising each other, nor spending on each other, nor being cordial to each other.

مَا بَالُكُمْ تَفْرَحُونَ بِالْيَسِيرِ مِنَ الدُّنْيَا تُدْرِكُونَهُ وَ لَا يَحْزُنُكُمُ الْكَثِيرُ مِنَ الْآخِرَةِ تُحْرَمُونَهُ وَ يُقْلِقُكُمُ الْيَسِيرُ مِنَ الدُّنْيَا يَفُوتُكُمْ حَتَّى يَتَبَيَّنَ ذَلِكَ فِي وُجُوهِكُمْ وَ قِلَّةِ صَبْرِكُمْ عَمَّا زُوِيَ‏ مِنْهَا عَنْكُمْ كَأَنَّهَا دَارُ مُقَامِكُمْ وَ كَأَنَّ مَتَاعَهَا بَاقٍ عَلَيْكُمْ

What is the matter with you all? You are rejoicing with the little from the world you are achieving, and you are not grieving at the more from the Hereafter you are being deprived of, and the little from the world which you lose worries you until that is manifested in your faces, and your lack of patience from what has been impeded from you from it. It is as if it is a house of your (permanent) stay, and it is as if its chattels are to remain upon you!

وَ مَا يَمْنَعُ أَحَدَكُمْ أَنْ يَسْتَقْبِلَ أَخَاهُ بِمَا يَخَافُ مِنْ عَيْبِهِ إِلَّا مَخَافَةُ أَنْ يَسْتَقْبِلَهُ بِمِثْلِهِ قَدْ تَصَافَيْتُمْ عَلَى رَفْضِ الْآجِلِ وَ حُبِّ الْعَاجِلِ وَ صَارَ دِينُ أَحَدِكُمْ لُعْقَةً عَلَى لِسَانِهِ صَنِيعَ مَنْ قَدْ فَرَغَ مِنْ عَمَلِهِ وَ أَحْرَزَ [رِضَا] رِضَى سَيِّدِهِ‏

And nothing prevents one of you to face his brother with what he fears from his faults, except he fears that he will be faced with similar to it. You have compromised upon rejecting the future and loving the current, and the religion of one of you has become a lick upon his tongue. A making of the one who is free from his work and has attained the satisfaction of his master’.[113]

 

 

114 و من خطبة له ع و فيها مواعظ للناس

Sermon 114 – And from a sermon of his^-asws, and in it is preaching to the people

الْحَمْدُ لِلَّهِ الْوَاصِلِ الْحَمْدَ بِالنِّعَمِ وَ النِّعَمَ بِالشُّكْرِ نَحْمَدُهُ عَلَى آلَائِهِ كَمَا نَحْمَدُهُ عَلَى بَلَائِهِ وَ نَسْتَعِينُهُ عَلَى هَذِهِ النُّفُوسِ الْبِطَاءِ عَمَّا أُمِرَتْ بِهِ السِّرَاعِ‏ إِلَى مَا نُهِيَتْ عَنْهُ

The Praise is for Allah^-azwj the Connector of the praise with the bounty, and the bounty with the thanks! We^-asws thank Allah^-azwj upon His^-azwj Favours like what we^-asws praise Him^-azwj upon the afflictions, and we^-asws seek His^-azwj Assistance against these souls who are slow to what has been Commanded with, quick to what has been Prohibited from.

وَ نَسْتَغْفِرُهُ مِمَّا أَحَاطَ بِهِ عِلْمُهُ وَ أَحْصَاهُ كِتَابُهُ عِلْمٌ غَيْرُ قَاصِرٍ وَ كِتَابٌ غَيْرُ مُغَادِرٍ وَ نُؤْمِنُ بِهِ إِيمَانَ مَنْ عَايَنَ الْغُيُوبَ وَ وَقَفَ عَلَى الْمَوْعُودِ إِيمَاناً نَفَى إِخْلَاصُهُ الشِّرْكَ وَ يَقِينُهُ الشَّكَّ

And we^-asws seek Forgiveness from what His^-azwj Knowledge Encompasses with, and His^-azwj Book has counted, Knowledge which is not deficient, and a Book without omission; and we^-asws believe in Him^-azwj, the Eman of the one who has witnessed the hidden matters, and pausing upon the Promised (Rewards), Eman the sincerity of which negates the Shirk, and certainty (negating) the doubt.

وَ نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ عَبْدُهُ وَ رَسُولُهُ شَهَادَتَيْنِ تُصْعِدَانِ الْقَوْلَ وَ تَرْفَعَانِ الْعَمَلَ لَا يَخِفُّ مِيزَانٌ تُوضَعَانِ فِيهِ وَ لَا يَثْقُلُ مِيزَانٌ تُرْفَعَانِ [مِنْهُ‏] عَنْهُ

And we^-asws testify that there is no god except Allah^-azwj Alone, there is no associate for Him^-azwj, and that Muhammad^-saww, may the Salawaat of Allah^-azwj be upon him^-saww and his^-saww Progeny^-asws and greetings, is His^-azwj servant and His^-azwj Rasool^-saww. Two testimonies ascending the word and raising the deed. A scale will not be light when these are placed in it, nor will a scale be heavy these are raised away from it.

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ الَّتِي هِيَ الزَّادُ وَ بِهَا الْمَعَاذُ زَادٌ مُبْلِغٌ وَ مَعَاذٌ مُنْجِحٌ دَعَا إِلَيْهَا أَسْمَعُ دَاعٍ وَ وَعَاهَا خَيْرُ وَاعٍ فَأَسْمَعَ دَاعِيهَا وَ فَازَ وَاعِيهَا

Servants of Allah^-azwj! I^-asws hereby advise you with fearing Allah^-azwj, (piety) which is the provision, and by it is the refuge (Hereafter) with extensive provision, and a successful refuge. He^-saww called to it, the best of the callers to make listen, and the best of the retainers retained it. Its caller has made (all) to listen, and its retainer succeeded (in retaining).

عِبَادَ اللَّهِ إِنَّ تَقْوَى اللَّهِ حَمَتْ‏ أَوْلِيَاءَ اللَّهِ مَحَارِمَهُ وَ أَلْزَمَتْ قُلُوبَهُمْ مَخَافَتَهُ حَتَّى أَسْهَرَتْ لَيَالِيَهُمْ وَ أَظْمَأَتْ هَوَاجِرَهُمْ‏

Servants of Allah^-azwj! Surely the fear of Allah^-azwj has protected the friends of Allah^-azwj from His^-azwj Prohibitions and necessitated their hearts with fearing Him^-azwj to the extent they were awake their nights (praying Salat) and were thirsty their hot days (fasting).

فَأَخَذُوا الرَّاحَةَ بِالنَّصَبِ‏ وَ الرِّيَّ بِالظَّمَإِ وَ اسْتَقْرَبُوا الْأَجَلَ‏ فَبَادَرُوا الْعَمَلَ وَ كَذَّبُوا الْأَمَلَ فَلَاحَظُوا الْأَجَلَ

They took the rest with the toil and the saturation with the thirst, and they considered the death to have drawn near so they rushed to the (good) deeds, and they belied the long hopes and kept the death in their (every) glance.

ثُمَّ إِنَّ الدُّنْيَا دَارُ فَنَاءٍ وَ عَنَاءٍ وَ غِيَرٍ وَ عِبَرٍ فَمِنَ الْفَنَاءِ أَنَّ الدَّهْرَ مُوتِرٌ قَوْسَهُ‏ لَا تُخْطِئُ سِهَامُهُ وَ لَا تُؤْسَى‏ جِرَاحُهُ يَرْمِي الْحَيَّ بِالْمَوْتِ وَ الصَّحِيحَ بِالسَّقَمِ وَ النَّاجِيَ بِالْعَطَبِ آكِلٌ لَا يَشْبَعُ وَ شَارِبٌ لَا يَنْقَعُ‏

Then, the world is a house of perishing, and tiredness, and fluctuations, and lessons. From the perishing is that the time is a string of its bow whose arrow does not miss, nor does its injury heal. It shoots at the living with the death, and the healthy with the sickness, and the survivor with the tiredness. An eater who is not satiated and a drinker who is not saturated.

وَ مِنَ الْعَنَاءِ أَنَّ الْمَرْءَ يَجْمَعُ مَا لَا يَأْكُلُ وَ يَبْنِي مَا لَا يَسْكُنُ ثُمَّ يَخْرُجُ إِلَى اللَّهِ تَعَالَى لَا مَالًا حَمَلَ وَ لَا بِنَاءً نَقَلَ

And from the tiredness is that the person amasses what he does not consume, and builds what he does not dwell in. Then he goes out to Allah^-azwj the Exalted, neither carrying any wealth nor transferring any building.

وَ مِنْ غِيَرِهَا أَنَّكَ تَرَى الْمَرْحُومَ مَغْبُوطاً وَ الْمَغْبُوطَ مَرْحُوماً لَيْسَ ذَلِكَ إِلَّا نَعِيماً زَلَ‏ وَ بُؤْساً نَزَلَ

And from its fluctuations is, you see the deprived one being envied, and the envied one being deprived. That isn’t except bounties having declined afflictions having befallen.

وَ مِنْ عِبَرِهَا أَنَّ الْمَرْءَ يُشْرِفُ عَلَى أَمَلِهِ فَيَقْتَطِعُهُ حُضُورُ أَجَلِهِ فَلَا أَمَلٌ يُدْرَكُ وَ لَا مُؤَمَّلٌ يُتْرَكُ

And from its lessons is, the person in on the verge of (realising) his hopes, but the presence of his death cuts him off, so neither is the hope realised nor is the hoping one spared.

فَسُبْحَانَ اللَّهِ مَا أَعَزَّ سُرُورَهَا وَ أَظْمَأَ رِيَّهَا وَ أَضْحَى فَيْئَهَا لَا جَاءٍ يُرَدُّ وَ لَا مَاضٍ يَرْتَدُّ

Glory be to Allah^-azwj! How deceptive is its happiness, and how thirsty is its saturation, and how sunny is its shade. Neither can the comer (death) be returned nor does the one going away return.

فَسُبْحَانَ اللَّهِ مَا أَقْرَبَ الْحَيَّ مِنَ الْمَيِّتِ لِلَحَاقِهِ بِهِ وَ أَبْعَدَ الْمَيِّتَ مِنَ الْحَيِّ لِانْقِطَاعِهِ عَنْهُ

Glory be to Allah^-azwj! How near is the living from the death for the joining with him, and how distant is the dead from the living due to the cutting off from him.

إِنَّهُ لَيْسَ شَيْ‏ءٌ بِشَرٍّ مِنَ الشَّرِّ إِلَّا عِقَابُهُ وَ لَيْسَ شَيْ‏ءٌ بِخَيْرٍ مِنَ الْخَيْرِ إِلَّا ثَوَابُهُ

Surely there isn’t anything eviler than the evil except its Punishment, and there isn’t anything better than the good except its Reward.

وَ كُلُّ شَيْ‏ءٍ مِنَ الدُّنْيَا سَمَاعُهُ أَعْظَمُ مِنْ عِيَانِهِ وَ كُلُّ شَيْ‏ءٍ مِنَ الْآخِرَةِ عِيَانُهُ أَعْظَمُ مِنْ سَمَاعِهِ فَلْيَكْفِكُمْ مِنَ الْعِيَانِ السَّمَاعُ وَ مِنَ الْغَيْبِ الْخَبَرُ

And everything from the world, its hearing is mightier than its witnessing, and everything from the Hereafter, its witnessing is mightier than its hearing. So let yourselves be sufficed by the hearing from the witnessing, and the news from the hidden matters.

وَ اعْلَمُوا أَنَّ مَا نَقَصَ مِنَ الدُّنْيَا وَ زَادَ فِي الْآخِرَةِ خَيْرٌ مِمَّا نَقَصَ مِنَ الْآخِرَةِ وَ زَادَ فِي الدُّنْيَا فَكَمْ مِنْ مَنْقُوصٍ رَابِحٍ وَ مَزِيدٍ خَاسِرٍ

And know that whatever is deficient from the world and additional in the Hereafter is better than what is deficient from the Hereafter and additional in the world. How many of a deficiency is profitable, and additions are a loss.

إِنَّ الَّذِي أُمِرْتُمْ بِهِ أَوْسَعُ مِنَ الَّذِي نُهِيتُمْ عَنْهُ وَ مَا أُحِلَ‏ لَكُمْ أَكْثَرُ مِمَّا حُرِّمَ عَلَيْكُمْ فَذَرُوا مَا قَلَّ لِمَا كَثُرَ وَ مَا ضَاقَ لِمَا اتَّسَعَ

That which you have been Commanded with is more capacious than which you have been Prohibited from, and what is Permissible for you is more than what is Prohibited unto you all. Therefore leave aside what is less for what is more, and what is narrow for what is capacious.

قَدْ تَكَفَّلَ لَكُمْ بِالرِّزْقِ وَ أُمِرْتُمْ بِالْعَمَلِ فَلَا يَكُونَنَّ الْمَضْمُونُ لَكُمْ طَلَبُهُ أَوْلَى بِكُمْ مِنَ الْمَفْرُوضِ عَلَيْكُمْ عَمَلُهُ مَعَ أَنَّهُ وَ اللَّهِ لَقَدِ اعْتَرَضَ الشَّكُّ وَ [دَخَلَ‏] دَخِلَ الْيَقِينُ‏ حَتَّى كَأَنَّ الَّذِي ضُمِنَ لَكُمْ قَدْ فُرِضَ عَلَيْكُمْ وَ كَأَنَّ الَّذِي قَدْ فُرِضَ عَلَيْكُمْ قَدْ [وَضِعَ‏] وُضِعَ عَنْكُمْ

He^-azwj has Guaranteed to you all of the sustenance and has Commanded you with the working, so seeking the guaranteed should not be foremost with you than what its working is obligated upon you, along with that surely, by Allah^-azwj, the doubt has objected and entered the certainty to the extent that it is as if that which is guaranteed to you all has been obligated upon you, and it is as if that which has been obligated upon you has been dropped off from you.

فَبَادِرُوا الْعَمَلَ وَ خَافُوا بَغْتَةَ الْأَجَلِ فَإِنَّهُ لَا يُرْجَى مِنْ رَجْعَةِ الْعُمُرِ مَا يُرْجَى مِنْ رَجْعَةِ الرِّزْقِ مَا فَاتَ الْيَوْمَ مِنَ الرِّزْقِ رُجِيَ غَداً زِيَادَتُهُ وَ مَا فَاتَ أَمْسِ مِنَ الْعُمُرِ لَمْ يُرْجَ الْيَوْمَ رَجْعَتُهُ الرَّجَاءُ مَعَ الْجَائِي وَ الْيَأْسُ مَعَ الْمَاضِي فَ اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ‏

Therefore rush to the work (good deeds) and fear the suddenness of the death, for the return of the lifespan cannot be hoped for what can be hoped of the return of sustenance. Whatever has been missed out today from the sustenance it’s more will return tomorrow, and whatever had been missed out yesterday from the lifespan, its return cannot be hoped for. The hoping is with the coming (matters), and the despair is with the past. Fear Allah as is His right to be feared and do not be dying except and you are submitters [3:102]’.[114]

 

 

115 و من خطبة له ع في الاستسقاء

Sermon 115 – And from a sermon of his^-asws regarding praying for the rain

اللَّهُمَّ قَدِ انْصَاحَتْ‏ جِبَالُنَا وَ اغْبَرَّتْ أَرْضُنَا وَ هَامَتْ‏ دَوَابُّنَا وَ تَحَيَّرَتْ فِي مَرَابِضِهَا وَ عَجَّتْ عَجِيجَ الثَّكَالَى‏ عَلَى أَوْلَادِهَا وَ مَلَّتِ التَّرَدُّدَ فِي مَرَاتِعِهَا وَ الْحَنِينَ إِلَى مَوَارِدِهَا

‘O Allah^-azwj! Our mountains have dried up, and our land is dusty, and our animals are upon their faces and are bewildered in their enclosures and are clamouring at the top of their voices of the bereaved upon their young ones, and they are going in their pastures and yearning is to their watering places.

اللَّهُمَّ فَارْحَمْ أَنِينَ الْآنَّةِ وَ حَنِينَ الْحَانَّةِ

O Allah^-azwj! Have Mercy on the bleating of the sheep and the groaning of the camels.

اللَّهُمَّ فَارْحَمْ حَيْرَتَهَا فِي مَذَاهِبِهَا وَ أَنِينَهَا فِي مَوَالِجِهَا

O Allah^-azwj! Have Mercy on their bewilderment in their going and their groaning in their shelters.

اللَّهُمَّ خَرَجْنَا إِلَيْكَ حِينَ اعْتَكَرَتْ عَلَيْنَا حَدَابِيرُ السِّنِينَ وَ أَخْلَفَتْنَا مَخَايِلُ الْجُودِ فَكُنْتَ‏ الرَّجَاءَ لِلْمُبْتَئِسِ وَ الْبَلَاغَ لِلْمُلْتَمِسِ‏ نَدْعُوكَ حِينَ قَنَطَ الْأَنَامُ وَ مُنِعَ الْغَمَامُ وَ هَلَكَ السَّوَامُ‏

O Allah^-azwj! We have come out to You^-azwj when the stacking of the years have darkened upon us, and the imaginations of the rain-laden clouds have left us behind. You^-azwj are the hope of the afflicted ones and the Sufficer of the seekers. We are calling You^-azwj when the cattle have despaired, and the clouds have prevented, and the beasts have perished.

أَلَّا تُؤَاخِذَنَا بِأَعْمَالِنَا وَ لَا تَأْخُذَنَا بِذُنُوبِنَا وَ انْشُرْ عَلَيْنَا رَحْمَتَكَ بِالسَّحَابِ الْمُنْبَعِقِ‏ وَ الرَّبِيعِ الْمُغْدِقِ‏ النَّبَاتِ الْمُونِقِ‏ سَحّاً وَابِلًا تُحْيِي بِهِ مَا قَدْ مَاتَ وَ تَرُدُّ بِهِ مَا قَدْ فَاتَ

Neither Seize us for our deeds nor Seize us for our sins, and Spread Your^-azwj Mercy upon us with the rain-bearing clouds, and an amazing spring, and the blossoming vegetation, and a torrential downpour reviving by it what has died, and returning by it what has been lost.

اللَّهُمَّ سُقْيَا مِنْكَ مُحْيِيَةً مُرْوِيَةً تَامَّةً عَامَّةً طَيِّبَةً مُبَارَكَةً هَنِيئَةً [مَريِئَةً] مَرِيعَةً زَاكِياً نَبْتُهَا ثَامِراً فَرْعُهَا نَاضِراً وَرَقُهَا تُنْعِشُ بِهَا الضَّعِيفَ مِنْ عِبَادِكَ وَ تُحْيِي بِهَا الْمَيِّتَ مِنْ بِلَادِكَ

O Allah^-azwj! Quench from You^-azwj and life-giving saturation, complete, general, good, Blessed, welcoming, pleasurable, pure, growing fruit on its branches, green leaves, re-invigorating Your^-azwj weak servants and reviving by it the dead (land) from your cities.

اللَّهُمَّ سُقْيَا مِنْكَ تُعْشِبُ بِهَا نِجَادُنَا وَ تَجْرِي بِهَا وِهَادُنَا وَ يُخْصِبُ بِهَا جَنَابُنَا وَ تُقْبِلُ بِهَا ثِمَارُنَا وَ تَعِيشُ بِهَا مَوَاشِينَا وَ تَنْدَى بِهَا أَقَاصِينَا وَ تَسْتَعِينُ بِهَا ضَوَاحِينَا مِنْ بَرَكَاتِكَ الْوَاسِعَةِ وَ عَطَايَاكَ الْجَزِيلَةِ عَلَى بَرِيَّتِكَ الْمُرْمِلَةِ وَ وَحْشِكَ الْمُهْمَلَةِ

O Allah^-azwj! Quench from You^-azwj, our highlands can live by it and our lowlands can be flowing with our rivers, and our sides can be green by it, and our fruits can come forth by it, and our livestock can live by it, and our outskirts can be watered by it, and our dry areas can be assisted by it from Your^-azwj capacious Blessings and Your^-azwj plentiful awards upon Your^-azwj poor citizens and Your^-azwj neglected beasts.

وَ أَنْزِلْ عَلَيْنَا سَمَاءً مُخْضِلَةً مِدْرَاراً هَاطِلَةً يُدَافِعُ الْوَدْقُ مِنْهَا الْوَدْقَ‏ وَ يَحْفِزُ الْقَطْرُ مِنْهَا الْقَطْرَ غَيْرَ خُلَّبٍ بَرْقُهَا وَ لَا جَهَامٍ عَارِضُهَا وَ لَا قَزَعٍ رَبَابُهَا وَ لَا شَفَّانٍ ذِهَابُهَا حَتَّى يُخْصِبَ لِإِمْرَاعِهَا الْمُجْدِبُونَ وَ يَحْيَا بِبَرَكَتِهَا الْمُسْنِتُونَ‏ فَإِنَّكَ تُنْزِلُ‏ الْغَيْثَ مِنْ بَعْدِ ما قَنَطُوا وَ تَنْشُرُ رَحْمَتَكَ وَ أَنْتَ‏ الْوَلِيُّ الْحَمِيدُ

And Send down upon us the wet sky, downpour of rain, the drenching from it pushing the drenching, and the drop from it clashing with the drop, it’s lightning without deception, nor by the dry clouds, nor white clouds, nor of little rain, until the famine-stricken can be surviving, and can live by its abundant Blessings, for You^-azwj Send down the rain from after their having despaired, and You^-azwj Spread Your^-azwj Mercy, and You^-azwj are the Guardian, the Praise-worthy’.[115]

 

 

116 و من خطبة له ع و فيها ينصح أصحابه‏

Sermon 116 – And from a sermon of his^-asws, and in it he^-asws advises his^-asws companions

أَرْسَلَهُ دَاعِياً إِلَى الْحَقِّ وَ شَاهِداً عَلَى الْخَلْقِ فَبَلَّغَ رِسَالاتِ رَبِّهِ غَيْرَ وَانٍ‏ وَ لَا مُقَصِّرٍ وَ جَاهَدَ فِي اللَّهِ أَعْدَاءَهُ غَيْرَ وَاهِنٍ‏ وَ لَا مُعَذِّرٍ إِمَامُ مَنِ اتَّقَى وَ بَصَرُ مَنِ اهْتَدَى‏

‘He^-azwj Sent him^-saww as a caller to the truth, and as a witness upon the creatures. So, he^-saww delivered the Message of his^-saww Lord^-azwj without any weakness nor deficiency, and he^-saww fought in the Way of Allah^-azwj against His^-azwj enemies without any weakness nor excuse. He^-saww is an Imam^-saww of the ones who is pious and an insight for the one who is guided’.

و منها وَ لَوْ تَعْلَمُونَ مَا أَعْلَمُ مِمَّا طُوِيَ عَنْكُمْ غَيْبُهُ إذاً لَخَرَجْتُمْ إِلَى الصُّعُدَاتِ‏ تَبْكُونَ عَلَى أَعْمَالِكُمْ وَ تَلْتَدِمُونَ‏ عَلَى أَنْفُسِكُمْ وَ لَتَرَكْتُمْ أَمْوَالَكُمْ لَا حَارِسَ لَهَا وَ لَا خَالِفَ‏ عَلَيْهَا وَ لَهَمَّتْ‏ كُلَّ امْرِئٍ مِنْكُمْ نَفْسُهُ لَا يَلْتَفِتُ إِلَى غَيْرِهَا وَ لَكِنَّكُمْ نَسِيتُمْ مَا ذُكِّرْتُمْ وَ أَمِنْتُمْ مَا حُذِّرْتُمْ فَتَاهَ عَنْكُمْ رَأْيُكُمْ وَ تَشَتَّتَ عَلَيْكُمْ أَمْرُكُمْ

And from it – ‘And had you known what I^-asws know from what its unseen has been folded away from you, when you would have gone out to the high ground crying upon your deeds and beating upon yourselves and neglecting your wealth without there being any guard for it nor a replacement upon it, and every person from you would have been only concerned with himself not turning to others. But you forgot what you had been reminded of and you felt secure what you had been warned from. So, your views strayed away from you and your affairs were scattered upon you.

وَ لَوَدِدْتُ أَنَّ اللَّهَ فَرَّقَ بَيْنِي وَ بَيْنَكُمْ وَ أَلْحَقَنِي بِمَنْ هُوَ أَحَقُّ بِي مِنْكُمْ قَوْمٌ وَ اللَّهِ مَيَامِينُ‏ الرَّأْيِ مَرَاجِيحُ‏ الْحِلْمِ مَقَاوِيلُ‏ بِالْحَقِّ مَتَارِيكُ‏ لِلْبَغْيِ مَضَوْا قُدُماً عَلَى الطَّرِيقَةِ وَ أَوْجَفُوا عَلَى‏ الْمَحَجَّةِ فَظَفِرُوا بِالْعُقْبَى الدَّائِمَةِ وَ الْكَرَامَةِ الْبَارِدَةِ

And I^-asws would have loved it if Allah^-azwj would have Separated between me^-asws and you all and Joined me^-asws with the ones who are more rightful with me^-asws than you are. By Allah^-azwj! They were a people of rightful views, enduring wisdom, and speakers with the truth. They neglected the rebellion, continuing ahead upon the path eagerly upon the goal. They won with the end-result, the permanent and the blissful honours.

أَمَا وَ اللَّهِ لَيُسَلَّطَنَّ عَلَيْكُمْ غُلَامُ ثَقِيفٍ الذَّيَّالُ‏ الْمَيَّالُ يَأْكُلُ خَضِرَتَكُمْ وَ يُذِيبُ شَحْمَتَكُمْ إِيهٍ أَبَا وَذَحَةَ

But, by Allah^-azwj! A young boy of (clan of) Saqeef (Hajjaj Ibn Yusuf) will overcome upon you all, the tall, swaggering (arrogant). He would consume your greenery and melt your fat. He would (eventually) be killed by a dung-beetle!’[116]

 

117 و من كلام له ع يوبخ البخلاء بالمال و النفس‏

Sermon 117 – And from a speech of his^-asws rebuking the misers with the wealth and the (efforts of) the selves

فَلَا أَمْوَالَ بَذَلْتُمُوهَا لِلَّذِي رَزَقَهَا وَ لَا أَنْفُسَ خَاطَرْتُمْ بِهَا لِلَّذِي خَلَقَهَا تَكْرُمُونَ‏ بِاللَّهِ عَلَى عِبَادِهِ وَ لَا تُكْرِمُونَ اللَّهَ فِي عِبَادِهِ فَاعْتَبِرُوا بِنُزُولِكُمْ مَنَازِلَ مَنْ كَانَ قَبْلَكُمْ وَ انْقِطَاعِكُمْ عَنْ أَوْصَلِ إِخْوَانِكُمْ‏

‘There is no wealth which you are spending for the One^-azwj Who has Graced you with it, nor risking yourselves for the One^-azwj Who Created these (souls). You are being honoured by Allah^-azwj upon His^-azwj servants, and you are not honouring Allah^-azwj among His^-azwj servants. Take lessons with your places, the places of the ones who were before you, and their being cut off from connection of your brothers’.[117]

 

 

118 و من كلام له ع في الصالحين من أصحابه‏

Sermon 118 – And from a speech of his^-asws regarding the righteous ones from his^-asws companions

أَنْتُمُ الْأَنْصَارُ عَلَى الْحَقِّ وَ الْإِخْوَانُ فِي الدِّينِ وَ الْجُنَنُ‏ يَوْمَ الْبَأْسِ‏ وَ الْبِطَانَةُ دُونَ النَّاسِ بِكُمْ أَضْرِبُ الْمُدْبِرَ وَ أَرْجُو طَاعَةَ الْمُقْبِلِ فَأَعِينُونِي بِمُنَاصَحَةٍ خَلِيَّةٍ مِنَ الْغِشِّ سَلِيمَةٍ مِنَ الرَّيْبِ فَوَاللَّهِ إِنِّي لَأَوْلَى النَّاسِ بِالنَّاسِ‏

‘You (my^-asws companions) are the helpers upon the truth, and the brethren in the religion, and the shields on the day of problems and tribulations besides the (other) people. By you I^-asws shall strike the one turning back and wish for obedience by the one facing me^-asws. Assist me^-asws with advice devoid of the deception, sound from the suspicious, for by Allah^-azwj, I^-asws am foremost of the people with the people’.[118]

 

 

119 و من كلام له ع و قد جمع الناس و حضهم على الجهاد فسكتوا مليا

Sermon 119 – And from a speech of his^-asws, and he^-asws had gathered the people and urged them upon the Jihad, but they were silent for a while

فَقَالَ ع مَا بَالُكُمْ أَ مُخْرَسُونَ أَنْتُمْ

He^-asws said: ‘What is the matter with you all? Are you all mute?’

فَقَالَ قَوْمٌ مِنْهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ سِرْتَ سِرْنَا مَعَكَ

A group from them said, ‘O Amir Al-Momineen^-asws! If you^-asws were to travel, we would travel with you^-asws!’

فَقَالَ ع مَا بَالُكُمْ لَا سُدِّدْتُمْ‏ لِرُشْدٍ وَ لَا هُدِيتُمْ لِقَصْدٍ أَ فِي مِثْلِ هَذَا يَنْبَغِي لِي أَنْ أَخْرُجَ وَ إِنَّمَا يَخْرُجُ فِي مِثْلِ هَذَا رَجُلٌ مِمَّنْ أَرْضَاهُ مِنْ شُجْعَانِكُمْ وَ ذَوِي بَأْسِكُمْ

He^-asws said: ‘What is the matter with you all? Neither you are being led to the rightful guidance nor are you being guided to an aim? Is it in the like of this appropriate for me^-asws that I^-asws go out? And rather he should go out in the like of this, a man I^-asws agree with from your brave ones and your ones with the prowess.

وَ لَا يَنْبَغِي لِي أَنْ أَدَعَ الْجُنْدَ وَ الْمِصْرَ وَ بَيْتَ الْمَالِ وَ جِبَايَةَ الْأَرْضِ وَ الْقَضَاءَ بَيْنَ الْمُسْلِمِينَ وَ النَّظَرَ فِي حُقُوقِ الْمُطَالِبِينَ ثُمَّ أَخْرُجَ فِي كَتِيبَةٍ أَتْبَعُ أُخْرَى أَتَقَلْقَلُ تَقَلْقُلَ الْقِدْحِ‏ فِي الْجَفِيرِ الْفَارِغِ

And is it befitting for me^-asws that I^-asws leave the army, and the city, and public treasury, and collection of the taxes, and the judging between the Muslims, and the consideration in the rights of the Muslims (the seekers), then I^-asws should be going out in a battalion to pursue another (battalion), moving around (like) the featherless arrow moving around in a quiver.

وَ إِنَّمَا أَنَا قُطْبُ الرَّحَى‏ تَدُورُ عَلَيَّ وَ أَنَا بِمَكَانِي فَإِذَا فَارَقْتُهُ اسْتَحَارَ مَدَارُهَا وَ اضْطَرَبَ ثِفَالُهَا هَذَا لَعَمْرُ اللَّهِ الرَّأْيُ السُّوءُ

And rather I^-asws am the axis of the mill rotating around me^-asws, and I^-asws am in my^-asws place. So, when I^-asws separate from it, its rotation would be boggled, and its sediment would be restless. By the Life (given to me^-asws) by Allah^-azwj! This (what you are telling me^-asws), is the evil view.

وَ اللَّهِ لَوْ لَا رَجَائِي الشَّهَادَةَ عِنْدَ لِقَائِي الْعَدُوَّ وَ لَوْ قَدْ حُمَ‏ لِي لِقَاؤُهُ لَقَرَّبْتُ رِكَابِي‏ ثُمَّ شَخَصْتُ‏ عَنْكُمْ فَلَا أَطْلُبُكُمْ مَا اخْتَلَفَ جَنُوبٌ وَ شَمَالٌ

By Allah^-azwj! Had it not been for my^-asws wish for the martyrdom during my^-asws meeting the enemy, if it had been Decreed for me^-asws to meet him, I^-asws would have drawn my^-asws closer my^-asws ride, then I^-asws would have gone away from you. I^-asws would not seek you for as long at the south is opposite the north.

طَعَّانِينَ عَيَّابِينَ حَيَّادِينَ رَوَّاغِينَ إِنَّهُ لَا غَنَاءَ فِي كَثْرَةِ عَدَدِكُمْ مَعَ قِلَّةِ اجْتِمَاعِ قُلُوبِكُمْ لَقَدْ حَمَلْتُكُمْ عَلَى الطَّرِيقِ الْوَاضِحِ الَّتِي لَا يَهْلِكُ عَلَيْهَا إِلَّا هَالِكٌ‏ مَنِ اسْتَقَامَ فَإِلَى الْجَنَّةِ وَ مَنْ زَلَّ فَإِلَى النَّارِ

(You are) accusers, faulters, indifferent, conspirators! There is no enrichment in the abundance of your numbers along with the scarcity of the unity of your hearts. I^-asws have carried you upon the clear path which none would be destroyed upon it except the self-destructor. One who is steadfast, so he would be to the Paradise, and one who slips, he would be to the Fire’.[119]

 

 

120 و من كلام له ع يذكر فضله و يعظ الناس‏

Sermon 120 – And from a speech of his^-asws mentioning his^-asws merits and preaching the people

تَاللَّهِ لَقَدْ عُلِّمْتُ تَبْلِيغَ الرِّسَالاتِ وَ إِتْمَامَ الْعِدَاتِ‏ وَ تَمَامَ الْكَلِمَاتِ وَ عِنْدَنَا أَهْلَ الْبَيْتِ أَبْوَابُ الْحُكْمِ وَ ضِيَاءُ الْأَمْرِ

‘By Allah^-azwj! I^-asws have learnt delivery of the Messages, and completion of promises, and the complete phrases, and with us^-asws, People^-asws of the Household, there are doors of wisdom and illumination of the matters.

أَلَا وَ إِنَّ شَرَائِعَ الدِّينِ وَاحِدَةٌ وَ سُبُلَهُ قَاصِدَةٌ مَنْ أَخَذَ بِهَا لَحِقَ وَ غَنِمَ وَ مَنْ وَقَفَ عَنْهَا ضَلَّ وَ نَدِمَ

Indeed! And surely the laws of religion are one, and its ways are moderate. One who takes by these would catch up and achieve, and one who pauses away from it would stray and regret.

اعْمَلُوا لِيَوْمٍ تُذْخَرُ لَهُ الذَّخَائِرُ وَ تُبْلَى فِيهِ السَّرَائِرُ وَ مَنْ لَا يَنْفَعُهُ حَاضِرُ لُبِّهِ فَعَازِبُهُ‏ عَنْهُ أَعْجَزُ وَ غَائِبُهُ أَعْوَزُ وَ اتَّقُوا نَاراً حَرُّهَا شَدِيدٌ وَ قَعْرُهَا بَعِيدٌ وَ حِلْيَتُهَا حَدِيدٌ وَ شَرَابُهَا صَدِيدٌ.

Work for a day the provisions are being stored for it, and the secrets would be Tested, and one who is not benefit by his present understanding and distances away from it, would be more frustrated and his absent (understanding) would be even more remote. Fear a Fire, the heat of it is severe, and its bottom is remote, and its clothes are iron, and its drink is pus.

أَلَا وَ إِنَّ اللِّسَانَ الصَّالِحَ‏ يَجْعَلُهُ اللَّهُ تَعَالَى لِلْمَرْءِ فِي النَّاسِ خَيْرٌ لَهُ مِنَ الْمَالِ يُورِثُهُ مَنْ لَا يَحْمَدُهُ‏

Indeed! And the righteous reputation Allah^-azwj Makes it to be for the person among the people, is better for him that the wealth inherited by the one who will not praise him’.[120]

 

 

121 و من خطبة له ع بعد ليلة الهرير

Sermon 121 – And from a sermon of h is^-asws after ‘Laylat Al-Hareer’ (a night in the battle of Siffeen)

و قد قام إليه رجل من أصحابه فقال نهيتنا عن الحكومة ثم أمرتنا بها- [فما ندري‏] فلم ندر أي الأمرين أرشد

And a man from his^-asws companions had stood up to him^-asws. He said, ‘You^-asws have forbidden us from the arbitration, then you^-asws are ordering us with it, so we do not know which of the two orders are more guiding!’

فصفق ع إحدى يديه على الأخرى ثم قال‏ هَذَا جَزَاءُ مَنْ تَرَكَ الْعُقْدَةَ أَمَا وَ اللَّهِ لَوْ أَنِّي حِينَ أَمَرْتُكُمْ- [بِمَا أَمَرْتُكُمْ‏] بِهِ حَمَلْتُكُمْ عَلَى الْمَكْرُوهِ الَّذِي يَجْعَلُ اللَّهُ فِيهِ خَيْراً

He^-asws clasped one of his^-asws hands upon the other, then said: ‘This is a recompense of the one who had neglected the agreement. But, by Allah^-azwj! Had I^-asws ordered you with what I^-asws had ordered you, I^-asws would have carried you all upon the abhorrence which Allah^-azwj has Made good to be in it.

فَإِنِ اسْتَقَمْتُمْ هَدَيْتُكُمْ وَ إِنِ اعْوَجَجْتُمْ قَوَّمْتُكُمْ وَ إِنْ أَبَيْتُمْ تَدَارَكْتُكُمْ لَكَانَتِ الْوُثْقَى وَ لَكِنْ بِمَنْ وَ إِلَى مَنْ

If you had been straight, I^-asws would have guided you, and if you had been crookedness, I^-asws would have straightened you, and had you refused, I^-asws would have rectified you. The trust would have taken place. But, with who and to who?

أُرِيدُ أَنْ أُدَاوِيَ بِكُمْ وَ أَنْتُمْ دَائِي كَنَاقِشِ الشَّوْكَةِ بِالشَّوْكَةِ وَ هُوَ يَعْلَمُ أَنَّ ضَلْعَهَا مَعَهَا

I^-asws wanted to be treated with your all and you are a disease like the extractor of the thorn having bent upon itself, and he knows that it’s injury is with it.

اللَّهُمَّ قَدْ مَلَّتْ أَطِبَّاءُ هَذَا الدَّاءِ الدَّوِيِ‏ وَ كَلَّتِ [النَّزَعَةُ] النَّزْعَةُ بِأَشْطَانِ الرَّكِيِ‏

O Allah^-azwj! The physicians are fed-up of this haemorrhaging disease, and the water-drawers are weary with the rope of this well.

أَيْنَ الْقَوْمُ الَّذِينَ دُعُوا إِلَى الْإِسْلَامِ فَقَبِلُوهُ وَ قَرَءُوا الْقُرْآنَ فَأَحْكَمُوهُ وَ هِيجُوا إِلَى الْجِهَادِ فَوَلِهُوا وَلَهَ اللِّقَاحِ‏ إِلَى أَوْلَادِهَا وَ سَلَبُوا السُّيُوفَ أَغْمَادَهَا وَ أَخَذُوا بِأَطْرَافِ الْأَرْضِ زَحْفاً زَحْفاً وَ صَفّاً صَفّاً بَعْضٌ هَلَكَ وَ بَعْضٌ نَجَا

Where are the people, those who were called to Al-Islam, so they accepted it, and they read the Quran and decided by it, and they were incited to the Jihad, so they leapt like the she-camel to her children, and they bared the swords from their sheaths, and they took to the horizons of the earth marching, marching, and in rows and rows. Some died, and some were saved.

لَا يُبَشَّرُونَ بِالْأَحْيَاءِ وَ لَا يُعَزَّوْنَ عَنِ‏ الْمَوْتَى‏ مُرْهُ‏ الْعُيُونِ مِنَ الْبُكَاءِ خُمْصُ الْبُطُونِ‏ مِنَ الصِّيَامِ ذُبُلُ‏ الشِّفَاهِ مِنَ الدُّعَاءِ صُفْرُ الْأَلْوَانِ مِنَ السَّهَرِ عَلَى وُجُوهِهِمْ غَبَرَةُ الْخَاشِعِينَ أُولَئِكَ إِخْوَانِي الذَّاهِبُونَ فَحَقَّ لَنَا أَنْ نَظْمَأَ إِلَيْهِمْ وَ نَعَضَّ الْأَيْدِي عَلَى فِرَاقِهِمْ

Neither are they aware with the living or nor being consoled from the dead. The eyes discoloured from the weeping, absent of (large) bellies from the Fasting, parched lips from the supplications, pale of complexion from the vigils, upon their faces is dust of the fearful. They are my^-asws brothers, so it is a right for us if we yearn to them and bite the hands upon their separation.

إِنَّ الشَّيْطَانَ يُسَنِّي لَكُمْ طُرُقَهُ‏ وَ يُرِيدُ أَنْ يَحُلَّ دِينَكُمْ عُقْدَةً عُقْدَةً وَ يُعْطِيَكُمْ بِالْجَمَاعَةِ الْفُرْقَةَ وَ بِالْفُرْقَةِ الْفِتْنَةَ فَاصْدِفُوا عَنْ نَزَغَاتِهِ‏ وَ نَفَثَاتِهِ وَ اقْبَلُوا النَّصِيحَةَ مِمَّنْ أَهْدَاهَا إِلَيْكُمْ وَ اعْقِلُوهَا عَلَى أَنْفُسِكُمْ‏

Surely the Satan^-la has enacted his^-la paths to you and he^-la wants to loosen your religion, knot by knot, and give you the sects instead of the community, and the Fitna with the sects. So, stay away from his^-la snatching and his^-asws whisperings, and accept the advice from the one who gifts it to you, and understand it upon yourselves’.[121]

 

 

122 و من كلام له ع قاله للخوارج و قد خرج إلى معسكرهم و هم مقيمون على إنكار الحكومة

Sermon 122 – And from a speech of his^-asws having said it to the Kharijites, and he^-asws had gone out to their soldiers, and they were standing upon denial of the arbitration.

فقال ع‏ أَ كُلُّكُمْ شَهِدَ مَعَنَا صِفِّينَ

He^-asws said: ‘Did all of you attend Siffeen with us?’

فَقَالُوا مِنَّا مَنْ شَهِدَ وَ مِنَّا مَنْ لَمْ يَشْهَدْ

They said, ‘From us are one who attended, and from us are one who did not attend’.

قَالَ فَامْتَازُوا فِرْقَتَيْنِ فَلْيَكُنْ مَنْ شَهِدَ صِفِّينَ فِرْقَةً وَ مَنْ لَمْ يَشْهَدْهَا فِرْقَةً حَتَّى أُكَلِّمَ كُلًّا مِنْكُمْ بِكَلَامِهِ وَ نَادَى النَّاسَ فَقَالَ أَمْسِكُوا عَنِ الْكَلَامِ وَ أَنْصِتُوا لِقَوْلِي وَ أَقْبِلُوا بِأَفْئِدَتِكُمْ إِلَيَّ فَمَنْ نَشَدْنَاهُ شَهَادَةً فَلْيَقُلْ بِعِلْمِهِ فِيهَا

He^-asws said: ‘Separate into two segments. Let the ones who attended Siffeen be in one section, and the ones who did not attend Siffeen be in one section, until I speak to each with its speech’, and he^-asws called out at the people, he^-asws said: ‘Withhold from the talking and listen attentively to my^-asws words and accept to me^-asws with your hearts. So, the one we adjure him with a testimony, let him speak with his knowledge regarding it’.

ثُمَّ كَلَّمَهُمْ ع بِكَلَامٍ طَوِيلٍ مِنْ جُمْلَتِهِ أَنْ قَالَ ع أَ لَمْ تَقُولُوا عِنْدَ رَفْعِهِمُ الْمَصَاحِفَ حِيلَةً وَ غِيلَةً وَ مَكْراً وَ خَدِيعَةً إِخْوَانُنَا وَ أَهْلُ دَعْوَتِنَا اسْتَقَالُونَا وَ اسْتَرَاحُوا إِلَى كِتَابِ اللَّهِ سُبْحَانَهُ فَالرَّأْيُ الْقَبُولُ مِنْهُمْ وَ التَّنْفِيسُ عَنْهُمْ

Then he^-asws spoke to them with a lengthy speech, from it is: ‘Did you not say during their raising the Qurans, ‘It is a trick, and craftiness, and a plot, and a deception. They are our brother and people of our call. They are giving up to us, and seeking rest to the Book of Allah^-azwj the Glorious, so the view is the acceptance from them, and taking a breather from them’?’

فَقُلْتُ لَكُمْ هَذَا أَمْرٌ ظَاهِرُهُ إِيمَانٌ وَ بَاطِنُهُ عُدْوَانٌ وَ أَوَّلُهُ رَحْمَةٌ وَ آخِرُهُ نَدَامَةٌ فَأَقِيمُوا عَلَى شَأْنِكُمْ وَ الْزَمُوا طَرِيقَتَكُمْ وَ عَضُّوا عَلَى الْجِهَادِ بَنَوَاجِذِكُمْ وَ لَا تَلْتَفِتُوا إِلَى نَاعِقٍ نَعَقَ إِنْ أُجِيبَ أَضَلَّ وَ إِنْ تُرِكَ ذَلَّ

I^-asws had said to you: ‘This matter, its apparent is Eman and its hidden is enmity, and its beginning is mercy, and its end is regret. So, stay upon your occupations and necessitate your path, and bite upon the Jihad with your front teeth, and do not turn towards any caller. If he (the caller) is answered, he (the caller) will lead astray, and if neglected, he (the caller) will be disgraced’.

وَ قَدْ كَانَتْ هَذِهِ الْفَعْلَةُ وَ قَدْ رَأَيْتُكُمْ أَعْطَيْتُمُوهَا وَ اللَّهِ لَئِنْ أَبَيْتُهَا مَا وَجَبَتْ عَلَيَّ فَرِيضَتُهَا وَ لَا حَمَّلَنِي اللَّهُ ذَنْبَهَا وَ وَ اللَّهِ إِنْ جِئْتُهَا إِنِّي لَلْمُحِقُّ الَّذِي يُتَّبَعُ وَ إِنَّ الْكِتَابَ لَمَعِي مَا فَارَقْتُهُ مُذْ صَحِبْتُهُ

And it had happened, this deed (arbitration), and you had viewed to give in to them. By Allah^-azwj! If I^-asws had refused it, it would not have been Obligated upon me^-asws to impose it, nor would Allah^-azwj have Loaded its sin on me^-asws, and by Allah^-azwj, if I^-asws come to it, I^-asws am the most rightful of the one to be followed, and that the Book is with me^-asws, not having separated since I^-asws accompanied it.

فَلَقَدْ كُنَّا مَعَ رَسُولِ اللَّهِ ص وَ إِنَّ الْقَتْلَ لَيَدُورُ عَلَى الْآباءِ وَ الْأَبْنَاءِ- وَ الْإِخْوَانِ وَ الْقَرَابَاتِ فَمَا نَزْدَادُ عَلَى كُلِّ مُصِيبَةٍ وَ شِدَّةٍ إِلَّا إِيمَاناً وَ مُضِيّاً عَلَى الْحَقِّ وَ تَسْلِيماً لِلْأَمْرِ وَ صَبْراً عَلَى مَضَضِ الْجِرَاحِ

We were with Rasool-Allah^-saww, and the killing was circling between the fathers, and the sons, and the brothers, and the relatives. But we did not increase during every difficulty and severity except in Eman, and we continued upon the truth and submitting to the Command and being patient upon the pain of injuries.

وَ لَكِنَّا إِنَّمَا أَصْبَحْنَا نُقَاتِلُ إِخْوَانَنَا فِي الْإِسْلَامِ عَلَى مَا دَخَلَ فِيهِ مِنَ الزَّيْغِ وَ الِاعْوِجَاجِ وَ الشُّبْهَةِ وَ التَّأْوِيلِ فَإِذَا طَمِعْنَا فِي خَصْلَةٍ يَلُمُّ اللَّهُ بِهَا شَعَثَنَا وَ نَتَدَانَى بِهَا إِلَى الْبَقِيَّةِ فِيمَا بَيْنَنَا رَغِبْنَا فِيهَا وَ أَمْسَكْنَا عَمَّا سِوَاهَا

But we rather fought our brothers in Al-Islam upon what had entered into it of the misguidance, and the crookedness, and the suspicions, and the interpretations. When we covet regarding a quality Allah^-azwj would Bring together our scattered (pieces), and we can come closer by it to the remaining in what is between us, we would be desirous in it, and we shall withhold from whatever is besides it’.[122]

 

 

123 و من كلام له ع قاله لأصحابه في ساحة الحرب بصفين‏

Sermon 123 – And from a speech of his^-asws having said it to his^-asws companion in the battlefield of Siffeen

وَ أَيُّ امْرِئٍ مِنْكُمْ أَحَسَّ مِنْ نَفْسِهِ رَبَاطَةَ جَأْشٍ‏ عِنْدَ اللِّقَاءِ وَ رَأَى مِنْ أَحَدٍ مِنْ إِخْوَانِهِ فَشَلًا فَلْيَذُبَ‏ عَنْ أَخِيهِ بِفَضْلِ نَجْدَتِهِ‏ الَّتِي فُضِّلَ بِهَا عَلَيْهِ كَمَا يَذُبُّ عَنْ نَفْسِهِ فَلَوْ شَاءَ اللَّهُ لَجَعَلَهُ مِثْلَهُ

‘And whichever person from you feels composure from himself during the battle and sees loss of courage from anyone of his brethren, then let him remove it from his brother by the Grace of his superiority which he has been Graced with over him, just as he would remove it from himself, for if Allah^–azwj had so Desired, He^–azwj would have Made him like him.

إِنَّ الْمَوْتَ طَالِبٌ حَثِيثٌ لَا يَفُوتُهُ الْمُقِيمُ وَ لَا يُعْجِزُهُ الْهَارِبُ إِنَّ أَكْرَمَ الْمَوْتِ الْقَتْلُ وَ الَّذِي نَفْسُ ابْنِ أَبِي طَالِبٍ بِيَدِهِ لَأَلْفُ ضَرْبَةٍ بِالسَّيْفِ أَهْوَنُ عَلَيَّ مِنْ مِيتَةٍ عَلَى الْفِرَاشِ فِي غَيْرِ طَاعَةِ اللَّهِ‏

Surely, the death is a prompt seeker. Neither does it miss the staying one nor can the fleeing one frustrate it. The most honourable of the deaths is the killing. By the One^–azwj in Whose Hand is the soul of the son^–asws of Abu Talib^–asws, a thousand strikes with the swords is easier upon me^–asws than dying upon the bed in other than the obedience of Allah^-azwj’.

 

و منه‏

And from it –

وَ كَأَنِّي أَنْظُرُ إِلَيْكُمْ تَكِشُّونَ كَشِيشَ الضِّبَابِ‏ لَا تَأْخُذُونَ حَقّاً وَ لَا تَمْنَعُونَ ضَيْماً قَدْ خُلِّيتُمْ وَ الطَّرِيقَ فَالنَّجَاةُ لِلْمُقْتَحِمِ وَ الْهَلَكَةُ لِلْمُتَلَوِّمِ‏

‘And it is as if I^–asws am looking at you rustle like the rustling of the lizards, neither taking any rights nor preventing any wrongdoing. You have been freed on the road, so the salvation is for the stormer (into battle) and the destruction is for the hesitant blamer’.[123]

 

 

124 و من كلام له ع في حث أصحابه على القتال‏

Sermon 124 – And from a speech of his^-asws in urging his^-asws companions upon the fighting

فَقَدِّمُوا الدَّارِعَ‏ وَ أَخِّرُوا الْحَاسِرَ وَ عَضُّوا عَلَى الْأَضْرَاسِ فَإِنَّهُ أَنْبَى‏ لِلسُّيُوفِ عَنِ الْهَامِ‏ وَ الْتَوُوا فِي أَطْرَافِ الرِّمَاحِ فَإِنَّهُ أَمْوَرُ لِلْأَسِنَّةِ وَ غُضُّوا الْأَبْصَارَ فَإِنَّهُ أَرْبَطُ لِلْجَأْشِ وَ أَسْكَنُ لِلْقُلُوبِ وَ أَمِيتُوا الْأَصْوَاتَ فَإِنَّهُ أَطْرَدُ لِلْفَشَلِ

‘Advance the armoured one and hold back the un-armoured one, and bite upon the molars for it would be a shield for the swords from the skulls, and dodge in the sides of the spears for it is an avoidance for the blades and close your sighs for it is strengthening for the soul and calmness for the hearts and kill of the voices for it is a repellent of the sluggishness.

وَ رَايَتَكُمْ فَلَا تُمِيلُوهَا وَ لَا تُخِلُّوهَا وَ لَا تَجْعَلُوهَا إِلَّا بِأَيْدِي شُجْعَانِكُمْ وَ الْمَانِعِينَ الذِّمَارَ مِنْكُمْ فَإِنَّ الصَّابِرِينَ عَلَى نُزُولِ الْحَقَائِقِ‏ هُمُ الَّذِينَ يَحُفُّونَ بِرَايَاتِهِمْ‏ وَ يَكْتَنِفُونَهَا حِفَافَيْهَا وَ وَرَاءَهَا وَ أَمَامَهَا لَا يَتَأَخَّرُونَ عَنْهَا فَيُسْلِمُوهَا وَ لَا يَتَقَدَّمُونَ عَلَيْهَا فَيُفْرِدُوهَا

And your flag, neither incline it, nor abandon it, nor make it except in the hands of your brave ones, and the defenders of honours from you, for the ones patient upon the befalling realities, they are those who are surrounding their flags and are encircling around them, and behind it and in front of it. They are neither staying back from it, so they would yield it, nor are they going ahead from it so they would leave it alone.

أَجْزَأَ امْرُؤٌ قِرْنَهُ‏ وَ آسَى أَخَاهُ بِنَفْسِهِ وَ لَمْ يَكِلْ قِرْنَهُ إِلَى أَخِيهِ‏ فَيَجْتَمِعَ عَلَيْهِ قِرْنُهُ وَ قِرْنُ أَخِيهِ

A persons should suffice his adversary and help his brother with his soul, and he should not leave his adversary to his brother, for his adversary and adversary of his brother might united against him.

وَ ايْمُ اللَّهِ لَئِنْ فَرَرْتُمْ مِنْ سَيْفِ الْعَاجِلَةِ لَا تَسْلَمُوا [تَسْلَمُونَ‏] مِنْ سَيْفِ الْآخِرَةِ وَ أَنْتُمْ لَهَامِيمُ‏ الْعَرَبِ وَ السَّنَامُ الْأَعْظَمُ إِنَّ فِي الْفِرَارِ مَوْجِدَةَ اللَّهِ وَ الذُّلَّ اللَّازِمَ وَ الْعَارَ الْبَاقِيَ وَ إِنَّ الْفَارَّ لَغَيْرُ مَزِيدٍ فِي عُمُرِهِ وَ لَا مَحْجُوزٍ بَيْنَهُ وَ بَيْنَ يَوْمِهِ-

And I^-asws swear by Allah^-azwj! If you were to flee from the current swords, you will not be safe from the sword of the Hereafter, and you are the important ones of the Arabs, and the peak, and the mightiest. In the fleeing is Wrath of Allah^-azwj and the sticking disgrace and the lasting shame; and the fleer will not be increasing in his lifespan or will there be a barrier between him and his day (of death).

[مَنْ رَائِحٌ‏] مَنِ الرَّائِحُ إِلَى اللَّهِ كَالظَّمْآنِ يَرِدُ الْمَاءَ الْجَنَّةُ تَحْتَ أَطْرَافِ الْعَوَالِي‏ الْيَوْمَ تُبْلَى الْأَخْبَارُ

Who will be going to Allah^-azwj like the thirsty one wanting the water? The Paradise lies beneath the edges of the spears. Today the reputations will be tested!

وَ اللَّهِ لَأَنَا أَشْوَقُ إِلَى لِقَائِهِمْ مِنْهُمْ إِلَى دِيَارِهِمْ

By Allah^-azwj! I^-asws am more yearning to meet them (in battle) than they are to (return) to their houses.

اللَّهُمَّ فَإِنْ رَدُّوا الْحَقَّ فَافْضُضْ جَمَاعَتَهُمْ وَ شَتِّتْ كَلِمَتَهُمْ وَ أَبْسِلْهُمْ بِخَطَايَاهُمْ‏

O Allah^-azwj! If they were to reject the truth, then break their togetherness and divide their words, and destroy them due to their sins.

إِنَّهُمْ لَنْ يَزُولُوا عَنْ مَوَاقِفِهِمْ دُونَ طَعْنٍ دِرَاكٍ‏ يَخْرُجُ [مِنْهُ‏] مِنْهُمُ النَّسِيمُ وَ ضَرْبٍ يَفْلِقُ الْهَامَ وَ يُطِيحُ الْعِظَامَ وَ يُنْدِرُ السَّوَاعِدَ وَ الْأَقْدَامَ

They will never move from their positions under the continuous stabbings the breeze may come out from them, and strikes splitting the skulls, and breaking of the bones, and cutting of the arms and the feet!

وَ حَتَّى يُرْمَوْا بِالْمَنَاسِرِ تَتْبَعُهَا الْمَنَاسِرُ وَ يُرْجَمُوا بِالْكَتَائِبِ‏ تَقْفُوهَا الْحَلَائِبُ‏ وَ حَتَّى يُجَرَّ بِبِلَادِهِمُ الْخَمِيسُ يَتْلُوهُ الْخَمِيسُ وَ حَتَّى تَدْعَقَ‏ الْخُيُولُ فِي نَوَاحِرِ أَرْضِهِمْ وَ بِأَعْنَانِ‏ مَسَارِبِهِمْ‏ وَ مَسَارِحِهِمْ‏

And until they are shot at by the vanguards followed by the vanguards, and they are pelted by the battalions assaulted by the cavalries, and until their cities are assaulted by the forces followed by the forces, and until the horses trample in the outskirts of their lands, and the paths of their animals and their pastures!’[124]

 

 

125 و من كلام له ع في التحكيم و ذلك بعد سماعه لأمر الحكمين‏

Sermon 125 – And from a speech of his^-asws regarding the arbitration, and that was after his^-asws having heard the matter of the two judges

إِنَّا لَمْ نُحَكِّمِ الرِّجَالَ وَ إِنَّمَا حَكَّمْنَا الْقُرْآنَ هَذَا الْقُرْآنُ إِنَّمَا هُوَ خَطٌّ مَسْطُورٌ بَيْنَ الدَّفَّتَيْنِ‏ لَا يَنْطِقُ بِلِسَانٍ وَ لَا بُدَّ لَهُ مِنْ تَرْجُمَانٍ وَ إِنَّمَا يَنْطِقُ عَنْهُ الرِّجَالُ

‘We did not make the men to be judges, but rather we made the Quran to be the judge, and this here is the Quran, written out, and it is between the two covers. It does not speak with a tongue and there is no escape from the two translators, and rather the men would speak on its behalf.

وَ لَمَّا دَعَانَا الْقَوْمُ إلَى أَنْ نُحَكِّمَ بَيْنَنَا الْقُرْآنَ لَمْ نَكُنِ الْفَرِيقَ الْمُتَوَلِّيَ عَنْ كِتَابِ اللَّهِ سُبْحَانَهُ وَ تَعَالَى وَ قَدْ قَالَ اللَّهُ [تَعَالَى عَزَّ مِنْ قَائِلٍ‏] سُبْحَانَهُ‏ فَإِنْ تَنازَعْتُمْ فِي شَيْ‏ءٍ فَرُدُّوهُ إِلَى اللَّهِ وَ الرَّسُولِ‏

And when the people called us that we should take the Quran as a judge between us, we were not going to be the group to turn away from the Book of Allah^-azwj the Exalted, and Allah^-azwj the Glorious has Said: Thus, if you were to quarrel about anything, refer it to Allah and the Rasool [4:59].

فَرَدُّهُ إِلَى اللَّهِ أَنْ نَحْكُمَ بِكِتَابِهِ وَ رَدُّهُ إِلَى الرَّسُولِ أَنْ نَأْخُذَ بِسُنَّتِهِ فَإِذَا حُكِمَ بِالصِّدْقِ فِي كِتَابِ اللَّهِ فَنَحْنُ أَحَقُّ النَّاسِ بِهِ وَ إِنْ حُكِمَ بِسُنَّةِ رَسُولِ اللَّهِ ص فَنَحْنُ أَحَقُّ النَّاسِ وَ أَوْلَاهُمْ بِهَا

So, refer to Allah^-azwj if we are to judge by His^-azwj Book, and refer it to the Rasool^-saww if we are to take with his^-saww Sunnah. When it is judged with the sincerity in the Book of Allah^-azwj, then we would be the most rightful of the people with it, and if it is judged by the Sunnah of Rasool-Allah^-azwj, then we would be the most rightful of the people, and their foremost with it.

وَ أَمَّا قَوْلُكُمْ لِمَ جَعَلْتَ بَيْنَكَ وَ بَيْنَهُمْ أَجَلًا فِي التَّحْكِيمِ فَإِنَّمَا فَعَلْتُ ذَلِكَ لِيَتَبَيَّنَ الْجَاهِلُ وَ يَتَثَبَّتَ الْعَالِمُ وَ لَعَلَّ اللَّهَ أَنْ يُصْلِحَ فِي هَذِهِ الْهُدْنَةِ أَمْرَ هَذِهِ الْأُمَّةِ وَ لَا تُؤْخَذَ بِأَكْظَامِهَا فَتَعْجَلَ عَنْ تَبَيُّنِ الْحَقِّ وَ تَنْقَادَ لِأَوَّلِ الْغَيِّ

And as for your words, ‘Why did you^-asws make a term to be between you^-asws and them?’, so rather that was done for it to be clear to the ignorant one, but the knower would be affirmed, and perhaps Allah^-azwj would Effect reconciliation during this truce in the affairs of this community, and they would not be seized by their throats so they would hasten from clarifying the truth and be towed to the first error.

إِنَّ أَفْضَلَ النَّاسِ عِنْدَ اللَّهِ مَنْ كَانَ الْعَمَلُ بِالْحَقِّ أَحَبَّ إِلَيْهِ وَ إِنْ نَقَصَهُ وَ كَرَثَهُ‏ مِنَ الْبَاطِلِ وَ إِنْ جَرَّ إِلَيْهِ فَائِدَةً وَ زَادَهُ

Surely the most superior of the people in the presence of Allah^-azwj is the one who was working with the truth being more beloved to him and even if it incurs him a loss and turns away from the falsehood and even if it flows the benefits and the increase to him.

فَأَيْنَ يُتَاهُ بِكُمْ وَ مِنْ أَيْنَ أُتِيتُمْ- اسْتَعِدُّوا لِلْمَسِيرِ إِلَى قَوْمٍ حَيَارَى عَنِ الْحَقِّ لَا يُبْصِرُونَهُ وَ مُوزَعِينَ بِالْجَوْرِ لَا يَعْدِلُونَ [عَنْهُ‏] بِهِ جُفَاةٍ عَنِ الْكِتَابِ نُكُبٍ‏ عَنِ الطَّرِيقِ

So, where are they going with you and from where are they coming with you? Prepare for the journey to a people confused from the truth. They are not even sighting it, and are entangles in the tyranny, not altering from it, being disloyal about the Book and deviating from the path.

مَا أَنْتُمْ بِوَثِيقَةٍ يُعْلَقُ بِهَا وَ لَا [زَوَافِرَ] زَوَافِرِ عِزٍّ يُعْتَصَمُ إِلَيْهَا لَبِئْسَ [حُشَاشُ‏] حُشَّاشُ‏ نَارِ الْحَرْبِ أَنْتُمْ أُفٍّ لَكُمْ لَقَدْ لَقِيتُ مِنْكُمْ بَرْحاً يَوْماً أُنَادِيكُمْ وَ يَوْماً أُنَاجِيكُمْ فَلَا أَحْرَارُ صِدْقٍ عِنْدَ النِّدَاءِ وَ لَا إِخْوَانُ ثِقَةٍ عِنْدَ النَّجَاءِ

You are not trustworthy to be relied with, nor are you holders of honour one can cling to, bad participants of the war are you. Ugh to you all! I^-asws have faced worries from you. One day I^-asws call you and one day I^-asws whisper to you, but you are neither truly freely sincere at the call nor are you trustworthy brothers during the whispering’.[125]

 

 

126 و من كلام له ع لما عوتب على التسوية في العطاء

Sermon 126 – And from a speech of his^-asws when he^-asws was faulted upon the equalisation regarding the awards

أَ تَأْمُرُونِّي أَنْ أَطْلُبَ النَّصْرَ بِالْجَوْرِ فِيمَنْ وُلِّيتُ عَلَيْهِ وَ اللَّهِ لَا أَطُورُ  بِهِ مَا سَمَرَ سَمِيرٌ  وَ مَا أَمَ‏  نَجْمٌ فِي السَّمَاءِ نَجْماً- [وَ] لَوْ كَانَ الْمَالُ لِي لَسَوَّيْتُ بَيْنَهُمْ فَكَيْفَ وَ إِنَّمَا الْمَالُ مَالُ اللَّهِ-

‘Are you instructing me^–asws that I^–asws should seek the help with the tyranny among the ones I^–asws am ruling upon? By Allah^–azwj! I^–asws will not promote upon it for as long as the world is turning, and a star leads to a star in the sky. If the wealth was mine^–asws, I^–asws would have equalised between them, so how can it be, and rather the wealth is wealth of Allah^–azwj’.

ثُمَّ قَالَ ع أَلَا وَ إِنَّ إِعْطَاءَ الْمَالِ فِي غَيْرِ حَقِّهِ تَبْذِيرٌ وَ إِسْرَافٌ وَ هُوَ يَرْفَعُ صَاحِبَهُ فِي الدُّنْيَا وَ يَضَعُهُ فِي الْآخِرَةِ وَ يُكْرِمُهُ فِي النَّاسِ وَ يُهِينُهُ عِنْدَ اللَّهِ وَ لَمْ يَضَعِ امْرُؤٌ مَالَهُ‏ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ إِلَّا حَرَمَهُ اللَّهُ شُكْرَهُمْ وَ كَانَ لِغَيْرِهِ وُدُّهُمْ فَإِنْ زَلَّتْ بِهِ النَّعْلُ يَوْماً فَاحْتَاجَ إِلَى مَعُونَتِهِمْ فَشَرُّ خَدِينٍ وَ أَلْأَمُ خَلِيلٍ.

Then he^–asws said: ‘Indeed! And giving the wealth in other than its right is a wastefulness and extravagance, and it raises its perpetrator in the word and lowers him in the Hereafter and honours him among the people and disgraces him in the Presence of Allah^–azwj, and a person would not place his wealth in other than its right and with other than its rightful ones, except Allah^–azwj would Deprive him of their gratefulness, and their love would be for others. So, if one days his slipper slips with him and he is needy to their assistance, they would be the evilest comrades and ignoble friends’.[126]

 

 

127 و من كلام له ع و فيه يبين بعض أحكام الدين و يكشف للخوارج الشبهة و ينقض حكم الحكمين‏

Sermon 127 – And from a speech of his^-asws, and in it he^-asws explained some of the rulings of religion, and uncovered the suspicions of the Kharijites, and rejected the judgment of the two arbitrators

فَإِنْ أَبَيْتُمْ إِلَّا أَنْ تَزْعُمُوا أَنِّي أَخْطَأْتُ وَ ضَلَلْتُ فَلِمَ تُضَلِّلُونَ عَامَّةَ أُمَّةِ مُحَمَّدٍ ص بِضَلَالِي وَ تَأْخُذُونَهُمْ بِخَطَئِي وَ تُكَفِّرُونَهُمْ بِذُنُوبِي سُيُوفُكُمْ عَلَى عَوَاتِقِكُمْ تَضَعُونَهَا مَوَاضِعَ الْبُرْءِ وَ السُّقْمِ وَ تَخْلِطُونَ مَنْ أَذْنَبَ بِمَنْ لَمْ يُذْنِبْ

‘So, if you are refusing except that you are claiming I^–asws was mistaken and strayed, then why the generality of the community of Muhammad^–saww, you did not consider them to have strayed with my^–asws straying, and seizing them due to my^–asws mistake, and declaring them as Kafirs due to my^–asws sins? Your swords are upon your shoulders, you can place these in places of the disavowing and the disease, and you are mingling the one who has sinned with the one who did not sin.

وَ قَدْ عَلِمْتُمْ أَنَّ رَسُولَ اللَّهِ ص رَجَمَ الزَّانِيَ الْمُحْصَنَ ثُمَّ صَلَّى عَلَيْهِ ثُمَّ وَرَّثَهُ أَهْلَهُ وَ قَتَلَ الْقَاتِلَ وَ وَرَّثَ مِيرَاثَهُ أَهْلَهُ وَ قَطَعَ [يَدَ] السَّارِقَ وَ جَلَدَ الزَّانِيَ غَيْرَ الْمُحْصَنِ ثُمَّ قَسَمَ عَلَيْهِمَا مِنَ الْفَيْ‏ءِ وَ نَكَحَا الْمُسْلِمَاتِ

And you have known that Rasool-Allah^–saww stoned the adulterer (the married), then prayed Salat upon him, and made his family to inherit; and he^–saww killed that killer and let his family inherit his inheritance; and cut (a finger) of the thief, and whipped the adulterer (unmarried), then distributed from the war booty upon them, and they married the Muslims women.

فَأَخَذَهُمْ رَسُولُ اللَّهِ ص بِذُنُوبِهِمْ وَ أَقَامَ حَقَّ اللَّهِ فِيهِمْ وَ لَمْ يَمْنَعْهُمْ سَهْمَهُمْ مِنَ الْإِسْلَامِ وَ لَمْ يُخْرِجْ أَسْمَاءَهُمْ مِنْ بَيْنِ أَهْلِهِ ثُمَّ أَنْتُمْ شِرَارُ النَّاسِ وَ مَنْ رَمَى بِهِ الشَّيْطَانُ مَرَامِيَهُ وَ ضَرَبَ بِهِ تِيهَهُ‏

Rasool-Allah^–saww seized them for their sins and established the Right of Allah^–azwj among them but did not prevent them their shares from Al-Islam and did not expel their names from between its rightful ones. Then, you are the evilest of the people and the one Satan^–la has pelted with his^–la aims and struck him with his^–la temptation.

وَ سَيَهْلِكُ فِيَّ صِنْفَانِ مُحِبٌّ مُفْرِطٌ يَذْهَبُ بِهِ الْحُبُّ إِلَى غَيْرِ الْحَقِّ وَ مُبْغِضٌ مُفْرِطٌ يَذْهَبُ بِهِ الْبُغْضُ إِلَى غَيْرِ الْحَقِّ وَ خَيْرُ النَّاسِ فِيَّ حَالًا النَّمَطُ الْأَوْسَطُ فَالْزَمُوهُ

And two types (of people) would be destroyed regarding me^–asws – one who loves excessively, the love would go away with him to other than the truth, and one who hates excessively, the hatred would go away from him when (discovering) the truth, and the best of the people regarding me^–asws is of the state of the middle course, so necessitate it.

وَ الْزَمُوا السَّوَادَ الْأَعْظَمَ فَإِنَّ يَدَ اللَّهِ [عَلَى‏] مَعَ الْجَمَاعَةِ وَ إِيَّاكُمْ وَ الْفُرْقَةَ فَإِنَّ الشَّاذَّ مِنَ النَّاسِ لِلشَّيْطَانِ كَمَا أَنَّ الشَّاذَّ مِنَ الْغَنَمِ لِلذِّئْبِ

And necessitate the vast majority, for the Hand of Allah^–azwj is upon (with) the community, and beware of the sectarianism, for the lone strayer from the people to the Satan^–la is like the lone strayer from the sheep to the wolf.

‏ أَلَا مَنْ دَعَا إِلَى هَذَا الشِّعَارِ فَاقْتُلُوهُ وَ لَوْ كَانَ تَحْتَ عِمَامَتِي هَذِهِ فَإِنَّمَا حُكِّمَ الْحَكَمَانِ لِيُحْيِيَا مَا أَحْيَا الْقُرْآنُ وَ يُمِيتَا مَا أَمَاتَ الْقُرْآنُ وَ إِحْيَاؤُهُ الِاجْتِمَاعُ عَلَيْهِ وَ إِمَاتَتُهُ الِافْتِرَاقُ عَنْهُ فَإِنْ جَرَّنَا الْقُرْآنُ إِلَيْهِمُ اتَّبَعْنَاهُمْ وَ إِنْ جَرَّهُمْ إِلَيْنَا اتَّبَعُونَا

Indeed! The one who calls to this slogan, kill him, and even if he was beneath this turban of mine, and rather the judgments are two judgments. They would revive whatever the Quran revives and kill off whatever the Quran has killed off, and their revival is the unity upon it and its killing is the division from it. So, if the Quran flows from them to us, we shall follow them, and if the Quran flows from us to them, they should follow us.

فَلَمْ آتِ لَا أَبَا لَكُمْ بُجْراً وَ لَا خَتَلْتُكُمْ‏ عَنْ أَمْرِكُمْ وَ لَا لَبَّسْتُهُ عَلَيْكُمْ إِنَّمَا اجْتَمَعَ رَأْيُ مَلَئِكُمْ عَلَى اخْتِيَارِ رَجُلَيْنِ أَخَذْنَا عَلَيْهِمَا أَلَّا يَتَعَدَّيَا الْقُرْآنَ فَتَاهَا عَنْهُ وَ تَرَكَا الْحَقَّ وَ هُمَا يُبْصِرَانِهِ وَ كَانَ الْجَوْرُ هَوَاهُمَا فَمَضَيَا عَلَيْهِ وَ قَدْ سَبَقَ اسْتِثْنَاؤُنَا عَلَيْهِمَا فِي الْحُكُومَةِ بِالْعَدْلِ وَ الصَّمْدِ لِلْحَقِّ سُوءَ رَأْيِهِمَا وَ جَوْرَ حُكْمِهِمَا

May there be no father for you! I^–asws neither came to trouble you nor have I^–asws failed you about your affairs, and I^–asws am not confusing it upon you, and rather your assembly united in a view upon choosing the two men. We took (a condition) upon them both that they would not leave the Quran, but they (still) deviated from it and neglected the truth, and they were both insightful (understanding) with it, and the tyranny was both their whims. They went upon it, and our exclusion had preceded upon them regarding the arbitration with the justice, and the sticking to the truth. Evil were their views and tyrannical were their judgments’.[127]

 

 

128 و من كلام له ع فيما يخبر به عن الملاحم‏ بالبصرة

Sermon 128 – And from a speech of his^-asws regarding what he^-asws informed with about the epic future events at Al-Basra

يَا أَحْنَفُ كَأَنِّي بِهِ وَ قَدْ سَارَ بِالْجَيْشِ الَّذِي لَا يَكُونُ لَهُ غُبَارٌ وَ لَا لَجَبٌ‏ وَ لَا قَعْقَعَةُ لُجُمٍ‏ وَ لَا حَمْحَمَةُ خَيْلٍ‏ يُثِيرُونَ الْأَرْضَ بِأَقْدَامِهِمْ كَأَنَّهَا أَقْدَامُ النَّعَامِ‏

‘O Ahnaf! It is as if I^–asws am with him, and he has travelled with the army which there neither happens to be any dust for it nor noise, nor rustling of the reins, nor neighing of horses. They would be trampling the ground with their feet as if these are feet of the ostriches’.

[قال الشريف يومئ بذلك إلى صاحب الزنج‏]

Note – Al Shareef (the compiler) said, ‘He^-asws indicated by that to the ruler of Zanj’.

ثُمَّ قَالَ ع وَيْلٌ لِسِكَكِكُمُ الْعَامِرَةِ وَ الدُّورِ الْمُزَخْرَفَةِ الَّتِي لَهَا أَجْنِحَةٌ كَأَجْنِحَةِ النُّسُورِ وَ خَرَاطِيمُ كَخَرَاطِيمِ‏ الْفِيَلَةِ مِنْ أُولَئِكَ الَّذِينَ لَا يُنْدَبُ قَتِيلُهُمْ وَ لَا يُفْقَدُ غَائِبُهُمْ أَنَا كَابُّ الدُّنْيَا لِوَجْهِهَا وَ قَادِرُهَا بِقَدْرِهَا وَ نَاظِرُهَا بِعَيْنِهَا

Then he^–asws said: ‘Woe be to your built markets and the decorated houses, which are having wings for it like the wings of the vultures, and the trunks like the trunks of the elephants, from the ones, their slain are not mourned nor are their lost ones missed. I^–asws have overturned the world upon its face and have measured it with its worth and looked at it with its eyes’.

 

[منها] منه في وصف الأتراك‏

From it – From him^-asws in describing the Turks

كَأَنِّي أَرَاهُمْ قَوْماً كَأَنَّ وُجُوهَهُمُ الْمَجَانُّ [الْمُطْرَقَةُ] الْمُطَرَّقَةُ يَلْبَسُونَ السَّرَقَ‏ وَ الدِّيبَاجَ وَ يَعْتَقِبُونَ‏ الْخَيْلَ الْعِتَاقَ وَ يَكُونُ هُنَاكَ اسْتِحْرَارُ قَتْلٍ حَتَّى يَمْشِيَ الْمَجْرُوحُ عَلَى الْمَقْتُولِ وَ يَكُونَ الْمُفْلِتُ أَقَلَّ مِنَ الْمَأْسُورِ

‘It is as if I^–asws can see them, a people as if their faces are battered shields, wearing the silk and the brocade, and hold the racing horses dear. And over there, the killing would be freely done until the injured walk upon the slain, and the fleeing ones happen to be fewer than the captives.

فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ لَقَدْ أُعْطِيتَ يَا أَمِيرَ الْمُؤْمِنِينَ عِلْمَ الْغَيْبِ

One of his companions said to him^–asws, ‘O Amir Al-Momineen^–asws! You^–asws been Given knowledge of the hidden matters!’

فَضَحِكَ ع وَ قَالَ لِلرَّجُلِ وَ كَانَ كَلْبِيّاً يَا أَخَا كَلْبٍ لَيْسَ هُوَ بِعِلْمِ غَيْبٍ وَ إِنَّمَا هُوَ تَعَلُّمٌ مِنْ ذِي عِلْمٍ وَ إِنَّمَا عِلْمُ الْغَيْبِ عِلْمُ السَّاعَةِ وَ مَا عَدَّدَهُ اللَّهُ سُبْحَانَهُ بِقَوْلِهِ- إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَ يُنَزِّلُ الْغَيْثَ وَ يَعْلَمُ ما فِي الْأَرْحامِ وَ ما تَدْرِي نَفْسٌ ما ذا تَكْسِبُ غَداً وَ ما تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ‏ الْآيَةَ

He^–asws laughed and said to the man, and he was (from the clan of) Kalb: ‘O brother of Kalb! It isn’t knowledge of the hidden matters, and rather it is a teaching from the one^–saww with knowledge. And rather, knowledge of the hidden matters is knowledge of the Hour, and what Allah^–azwj the Glorious has Enumerated with His^–azwj Words: Surely, Allah, with Him is the Knowledge of the Hour, and He Sends down the rain, and He Knows what is in the wombs; and no soul knows what it would be earning the next day; and no soul knows in which land it shall die. [31:34] – the Verse.

فَيَعْلَمُ اللَّهُ سُبْحَانَهُ مَا فِي الْأَرْحَامِ مِنْ ذَكَرٍ أَوْ أُنْثَى وَ قَبِيحٍ أَوْ جَمِيلٍ وَ سَخِيٍّ أَوْ بَخِيلٍ وَ شَقِيٍّ أَوْ سَعِيدٍ وَ مَنْ يَكُونُ [لِلنَّارِ] فِي النَّارِ حَطَباً أَوْ فِي الْجِنَانِ لِلنَّبِيِّينَ مُرَافِقاً

Thus, He^–azwj the Glorious Knows what is in the wombs, from a male and a female, and ugly or beautiful, and generous or stingy, and wretched or fortunate, and one who will happen to be in the Fire as fuel, or in the Gardens being a friend to the Prophets^–as.

فَهَذَا عِلْمُ الْغَيْبِ الَّذِي لَا يَعْلَمُهُ أَحَدٌ إِلَّا اللَّهُ وَ مَا سِوَى ذَلِكَ فَعِلْمٌ عَلَّمَهُ اللَّهُ نَبِيَّهُ ص فَعَلَّمَنِيهِ وَ دَعَا لِي بِأَنْ يَعِيَهُ صَدْرِي وَ تَضْطَمَّ عَلَيْهِ جَوَانِحِي‏

So, this is knowledge of the hidden matters which no one knows except Allah^–azwj, and whatever is besides that, is knowledge which Allah^–azwj had Taught His^–azwj Prophet^–saww. He^–saww taught it to me^–asws and supplicated for me that my^–asws chest would retain it, and my^–asws wings (shoulders) would strong upon bearing it’.[128]

 

 

129 و من خطبة له ع في ذكر المكاييل و الموازين‏

Sermon 129 – And from a sermon of his^-asws in mentioning the measures and the scales (weights)

عِبَادَ اللَّهِ إِنَّكُمْ وَ مَا تَأْمُلُونَ مِنْ هَذِهِ الدُّنْيَا أَثْوِيَاءُ مُؤَجَّلُونَ وَ مَدِينُونَ مُقْتَضَوْنَ أَجَلٌ مَنْقُوصٌ وَ عَمَلٌ مَحْفُوظٌ فَرُبَّ دَائِبٍ‏ مُضَيَّعٌ وَ رُبَّ كَادِحٍ‏ خَاسِرٌ

‘Servants of Allah^–azwj! You and what you are wishing for from this world, are fixed-term guests, and debtors being called upon to pay. (It is) a short duration, and deeds are being preserved. Perhaps a persevering one would be wasting and perhaps a toiling one would be incurring losses.

وَ قَدْ أَصْبَحْتُمْ فِي زَمَنٍ لَا يَزْدَادُ الْخَيْرُ فِيهِ إِلَّا إِدْبَاراً وَ لَا الشَّرُّ فِيهِ إِلَّا إِقْبَالًا وَ لَا الشَّيْطَانُ فِي هَلَاكِ النَّاسِ إِلَّا طَمَعاً فَهَذَا أَوَانٌ قَوِيَتْ عُدَّتُهُ وَ عَمَّتْ مَكِيدَتُهُ وَ أَمْكَنَتْ فَرِيسَتُهُ‏

And you have come to be in a time in which the good increasing except in turning around, and the evil (is not increasing) except coming forward, and the Satan^–la (is not increasing) in destroying people except in eagerness. So, this is a season his^–la tools are strengthened, and his^–la traps are camouflages, and his^–la discernment is enabled.

اضْرِبْ بِطَرْفِكَ حَيْثُ شِئْتَ مِنَ النَّاسِ فَهَلْ تُبْصِرُ إِلَّا فَقِيراً يُكَابِدُ فَقْراً أَوْ غَنِيّاً بَدَّلَ نِعْمَةَ اللَّهِ كُفْراً أَوْ بَخِيلًا اتَّخَذَ الْبُخْلَ بِحَقِّ اللَّهِ وَفْراً أَوْ مُتَمَرِّداً كَأَنَّ بِأُذُنِهِ عَنْ سَمْعِ الْمَوَاعِظِ وَقْراً

Strike with your eyes wherever you so desire to from the people. Do you see except a poor one suffering in poverty, or a rich one replacing the bounties of Allah^–azwj with disbelief, or a miser taking with the miserliness with the rights of Allah^–azwj to have plentiful (more), or an insurgent as if he is deaf from hearing the preaching?

أَيْنَ أَخْيَارُكُمْ وَ صُلَحَاؤُكُمْ وَ أَيْنَ أَحْرَارُكُمْ وَ سُمَحَاؤُكُمْ وَ أَيْنَ الْمُتَوَرِّعُونَ فِي مَكَاسِبِهِمْ وَ الْمُتَنَزِّهُونَ فِي مَذَاهِبِهِمْ أَ لَيْسَ قَدْ ظَعَنُوا جَمِيعاً عَنْ هَذِهِ الدُّنْيَا الدَّنِيَّةِ وَ الْعَاجِلَةِ الْمُنَغِّصَةِ وَ هَلْ [خُلِّفْتُمْ‏] خُلِقْتُمْ إِلَّا فِي حُثَالَةٍ لَا تَلْتَقِي إِلَّا بِذَمِّهِمُ الشَّفَتَانِ اسْتِصْغَاراً لِقَدْرِهِمْ وَ ذَهَاباً عَنْ ذِكْرِهِمْ

Where are your good ones and your righteous ones, and where are your free ones and your forgivers? And where are the ones pious in their earnings and the ones of integrity in their doctrines? Haven’t they all departed from this lowly world and the transitory discomfort? And are you left behind except among such refuse, the two lips do not even meet in their condemnation due to their little worth, and have gone away from even mentioning them?

فَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ‏ ظَهَرَ الْفَسَادُ فَلَا مُنْكِرٌ مُغَيِّرٌ وَ لَا زَاجِرٌ مُزْدَجِرٌ أَ فَبِهَذَا تُرِيدُونَ أَنْ تُجَاوِرُوا اللَّهَ فِي دَارِ قُدْسِهِ وَ تَكُونُوا أَعَزَّ أَوْلِيَائِهِ عِنْدَهُ هَيْهَاتَ لَا يُخْدَعُ اللَّهُ عَنْ‏ جَنَّتِهِ وَ لَا تُنَالُ مَرْضَاتُهُ إِلَّا بِطَاعَتِهِ

So, we are for Allah and we are returning to Him [2:156]. The corruption has appeared, so there is neither any denier to change it nor any rebuke to rebuke it. Is it with this (behaviour) that you would be in the vicinity of Allah^-azwj in His^-azwj Holy House (Hereafter) and become His^-azwj honourable friend in His^-azwj Presence?! Far be it! Allah^-azwj will not be deceived about His^-azwj Paradise, nor can His^-azwj Pleasure be attained except by obeying Him^-azwj.

– لَعَنَ اللَّهُ الْآمِرِينَ بِالْمَعْرُوفِ التَّارِكِينَ لَهُ وَ النَّاهِينَ عَنِ الْمُنْكَرِ الْعَامِلِينَ بِهِ‏

May Allah^-azwj Curse the instructors of the good who are (themselves) neglecters of it, and the forbidders from the evil who (themselves) are the workers with it’.[129]

 

 

130 و من كلام له ع لأبي ذر رحمه الله لما أخرج إلى الربذة

Sermon 130 – And from a speech of his^-asws to Abu Zarr^-ra, may Allah^-azwj have Mercy on him^-ra, when he^-ra was expelled to Al-Rabza

يَا أَبَا ذَرٍّ إِنَّكَ غَضِبْتَ لِلَّهِ فَارْجُ مَنْ غَضِبْتَ لَهُ إِنَّ الْقَوْمَ خَافُوكَ عَلَى دُنْيَاهُمْ وَ خِفْتَهُمْ عَلَى دِينِكَ فَاتْرُكْ فِي أَيْدِيهِمْ مَا خَافُوكَ عَلَيْهِ وَ اهْرُبْ مِنْهُمْ بِمَا خِفْتَهُمْ عَلَيْهِ

‘O Abu Zarr^–ra! You^–ra were angered for the Sake of Allah^–azwj, therefore hope to the One^–azwj Who you^–ra were angered for. The people were feared you^–ra upon their world while you^–ra feared them upon your^–ra Religion, so leave it to be in their hands what they are scared of you^–ra upon it and flee from them with what you^–ra feared them upon it.

فَمَا أَحْوَجَهُمْ إِلَى مَا مَنَعْتَهُمْ وَ مَا أَغْنَاكَ عَمَّا مَنَعُوكَ وَ سَتَعْلَمُ مَنِ الرَّابِحُ غَداً وَ الْأَكْثَرُ [حَسَداً] حُسَّداً

How needy they are to what you are dissuading them, and how needless you^–ra are from what they are preventing you^–ra, and you^–ra will soon know who is the gainer tomorrow and more enviable.

وَ لَوْ أَنَّ السَّمَاوَاتِ وَ الْأَرَضِينَ كَانَتَا عَلَى عَبْدٍ رَتْقاً ثُمَّ اتَّقَى اللَّهَ لَجَعَلَ اللَّهُ لَهُ مِنْهُمَا مَخْرَجاً لَا يُؤْنِسَنَّكَ إِلَّا الْحَقُّ وَ لَا يُوحِشَنَّكَ إِلَّا الْبَاطِلُ فَلَوْ قَبِلْتَ دُنْيَاهُمْ لَأَحَبُّوكَ وَ لَوْ قَرَضْتَ‏ مِنْهَا لَأَمَّنُوكَ‏

And even if the skies and the earth were to be closed to a servant, then he fears Allah^–azwj, Allah^–azwj would Make a way out for him from them. Do not let anything comfort you^–ra except the truth, nor terrify you^–ra except the falsehood. If you^–ra had accepted their world, they would love you^–ra, and if you^–ra had borrowed from it, they would have secured you^–ra’.[130]

 

 

131 و من كلام له ع و فيه يبين سبب طلبه الحكم و يصف الإمام الحق‏

Sermon 131 – And from a speech of his^-asws, and in it he^-asws explained the cause of his^-asws seeking the arbitration, and he^-asws describes the Imam^-asws of truth

أَيَّتُهَا النُّفُوسُ الْمُخْتَلِفَةُ وَ الْقُلُوبُ الْمُتَشَتِّتَةُ الشَّاهِدَةُ أَبْدَانُهُمْ وَ الْغَائِبَةُ عَنْهُمْ عُقُولُهُمْ أَظْأَرُكُمْ‏ عَلَى الْحَقِّ وَ أَنْتُمْ تَنْفِرُونَ عَنْهُ‏ نُفُورَ الْمِعْزَى مِنْ وَعْوَعَةِ الْأَسَدِ هَيْهَاتَ أَنْ أَطْلَعَ بِكُمْ سَرَارَ الْعَدْلِ أَوْ أُقِيمَ اعْوِجَاجَ الْحَقِّ

‘O you separated souls and scattered hearts, their bodies are present, and their intellects are absent from them. I^–asws am showing you the truth and you are fleeing from it (like) the fleeing of the goats from roaring of the lion. Far be it, that I^–asws (be able to) notify you upon the secrets of justice or straighten out the crookedness of the truth (among you).

اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنَّهُ لَمْ يَكُنِ الَّذِي كَانَ مِنَّا مُنَافَسَةً فِي سُلْطَانٍ وَ لَا الْتِمَاسَ شَيْ‏ءٍ مِنْ فُضُولِ الْحُطَامِ وَ لَكِنْ لِنَرِدَ الْمَعَالِمَ مِنْ دِينِكَ وَ نُظْهِرَ الْإِصْلَاحَ فِي بِلَادِكَ فَيَأْمَنَ الْمَظْلُومُونَ مِنْ عِبَادِكَ وَ تُقَامَ الْمُعَطَّلَةُ مِنْ حُدُودِكَ

O Allah^–azwj! Surely, that which happened from us did not happen to be a competing regarding the authority, nor to seek anything from vanities of the debris (of the world), but we wanted the teaching of Your^–azwj religion, and to manifest the correction in Your^–azwj country, so that the oppressed from Your^–azwj servants would be secure, and to establish the suspended (penalties) from Your^–azwj legal penalties.

اللَّهُمَّ إِنِّي أَوَّلُ مَنْ أَنَابَ وَ سَمِعَ وَ أَجَابَ لَمْ يَسْبِقْنِي إِلَّا رَسُولُ اللَّهِ ص بِالصَّلَاةِ وَ قَدْ عَلِمْتُمْ أَنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ الْوَالِي عَلَى الْفُرُوجِ وَ الدِّمَاءِ وَ الْمَغَانِمِ وَ الْأَحْكَامِ وَ إِمَامَةِ الْمُسْلِمِينَ الْبَخِيلُ فَتَكُونَ فِي أَمْوَالِهِمْ نَهْمَتُهُ‏ وَ لَا الْجَاهِلُ فَيُضِلَّهُمْ بِجَهْلِهِ

O Allah^–azwj! I^–asws the first one to be penitent and hear and respond. No one preceded me^–asws with the Salat except Rasool-Allah^–saww, and you know that it is not befitting for the miser to be (in charge) upon the marriages, and the bloods, and the war booties, and the rulings, and leadership of the Muslims so his appetite would be in their wealth; nor the ignorant, so he would stray them by his ignorance.

وَ لَا الْجَافِي فَيَقْطَعَهُمْ بِجَفَائِهِ وَ لَا الْحَائِفُ‏ لِلدُّوَلِ‏ فَيَتَّخِذَ قَوْماً دُونَ قَوْمٍ وَ لَا الْمُرْتَشِي فِي الْحُكْمِ فَيَذْهَبَ بِالْحُقُوقِ وَ يَقِفَ بِهَا دُونَ الْمَقَاطِعِ‏ وَ لَا الْمُعَطِّلُ لِلسُّنَّةِ فَيُهْلِكَ الْأُمَّةَ

Nor is the disloyal (appropriate) for he would cut them off by his disloyalty; nor is the inequitable (appropriate) for the government for he would take a group besides a group; nor is the bribe-taker (appropriate) for he would go away with the rights besides the pieces of land; nor is the suspender of the Sunnah (appropriate), for he would destroy the community’.[131]

132 و من خطبة له ع يعظ فيها و يزهد في الدنيا

Sermon 132 – And from a sermon of his^-asws preaching in it and advising asceticism in the world

 

حمد اللّه‏

Praise of Allah^-azwj

نَحْمَدُهُ عَلَى مَا أَخَذَ وَ أَعْطَى وَ عَلَى مَا أَبْلَى وَ ابْتَلَى الْبَاطِنُ‏ لِكُلِّ خَفِيَّةٍ وَ الْحَاضِرُ لِكُلِّ سَرِيرَةٍ الْعَالِمُ بِمَا تُكِنُّ الصُّدُورُ وَ مَا تَخُونُ الْعُيُونُ

We^-asws praise Him^-azwj upon what He^-azwj Takes and Gives, and upon what He^-azwj Afflicts and Tries. The Esoteric of all hidden matters and the Present for every secretive matter. The Know with what the chests contain and what the eyes observe.

وَ نَشْهَدُ أَنْ لَا إِلَهَ غَيْرُهُ وَ أَنَّ مُحَمَّداً ص نَجِيبُهُ وَ بَعِيثُهُ‏ شَهَادَةً يُوَافِقُ فِيهَا السِّرُّ الْإِعْلَانَ وَ الْقَلْبُ اللِّسَانَ‏

And we^-asws testify that there is no god apart from Him^-azwj, and that Muhammad^-saww is His^-azwj Captain having Sent him^-azwj. A testimony in which the secret and the openness are compatible, and (so is) the heart to the tongue’.

 

عظة الناس‏

Preaching the people

و منها فَإِنَّهُ وَ اللَّهِ الْجِدُّ لَا اللَّعِبُ وَ الْحَقُّ لَا الْكَذِبُ وَ مَا هُوَ إِلَّا الْمَوْتُ أَسْمَعَ دَاعِيهِ‏ وَ أَعْجَلَ حَادِيهِ‏ فَلَا يَغُرَّنَّكَ سَوَادُ النَّاسِ مِنْ نَفْسِكَ وَ قَدْ رَأَيْتَ مَنْ كَانَ قَبْلَكَ مِمَّنْ جَمَعَ الْمَالَ وَ حَذِرَ الْإِقْلَالَ وَ أَمِنَ الْعَوَاقِبَ طُولَ أَمَلٍ وَ اسْتِبْعَادَ أَجَلٍ كَيْفَ نَزَلَ بِهِ الْمَوْتُ

And from it: ‘By Allah^-azwj! Surely (it is) the seriousness not the playfulness, and the truth nor the falsehood, and what is it except the death? Listen to its call and its guide is hastening. Do not let majority of the people deceive you from yourself, and you have already seen the one who was before you who had amassed the wealth, and was cautious of the scarcity, and felt safe of the consequences by having long hopes, and remoteness of the death, how the death descended with him.

فَأَزْعَجَهُ عَنْ وَطَنِهِ وَ أَخَذَهُ مِنْ مَأْمَنِهِ مَحْمُولًا عَلَى أَعْوَادِ الْمَنَايَا يَتَعَاطَى بِهِ الرِّجَالُ الرِّجَالَ حَمْلًا عَلَى الْمَنَاكِبِ وَ إِمْسَاكاً بِالْأَنَامِلِ

It took him away from his homeland and seized him from his secure place, carried upon the planks of the coffin. The men gave him to (other) men carrying upon the shoulders and holding with the fingertips.

أَ مَا رَأَيْتُمُ الَّذِينَ يَأْمُلُونَ بَعِيداً وَ يَبْنُونَ مَشِيداً وَ يَجْمَعُونَ كَثِيراً كَيْفَ أَصْبَحَتْ بُيُوتُهُمْ قُبُوراً وَ مَا جَمَعُوا بُوراً وَ صَارَتْ أَمْوَالُهُمْ لِلْوَارِثِينَ وَ أَزْوَاجُهُمْ لِقَوْمٍ آخَرِينَ لَا فِي حَسَنَةٍ يَزِيدُونَ وَ لَا مِنْ سَيِّئَةٍ يَسْتَعْتِبُونَ [يُسْتَعْتَبُونَ‏]

Are you not seeing those having far hopes and building monuments, and amassing a lot, how the graves have become their houses, and what they had amassed is in ruins and their wealth has come to be for the inheritors, and their wives for other people? They are neither increasing good deeds nor are they seeking Forgiveness from evil deeds.

فَمَنْ أَشْعَرَ التَّقْوَى قَلْبَهُ بَرَّزَ مَهَلُهُ‏ وَ فَازَ عَمَلُهُ فَاهْتَبِلُوا هَبَلَهَا وَ اعْمَلُوا لِلْجَنَّةِ عَمَلَهَا فَإِنَّ الدُّنْيَا لَمْ تُخْلَقْ لَكُمْ دَارَ مُقَامٍ بَلْ خُلِقَتْ لَكُمْ مَجَازاً لِتَزَوَّدُوا مِنْهَا الْأَعْمَالَ إِلَى دَارِ الْقَرَارِ فَكُونُوا مِنْهَا عَلَى أَوْفَازٍ وَ قَرِّبُوا الظُّهُورَ لِلزِّيَالِ‏

The one who is aware of the piety of his heart, his position will come forward and his deeds will succeed. Take advantage of its ropes and work for the Paradise its working, for the world has not been Created for you as a house of staying, but it has been Created for you to pass by and be provided from it with the deeds to the house of settlement. Therefore be from it upon readiness of departure and draw the (animal) backs nearer for the setting off’.[132]

 

 

133 و من خطبة له ع يعظم اللّه سبحانه و يذكر القرآن و النبي و يعظ الناس‏

Sermon 133 – And from a sermon of his^-asws magnifying Allah^-azwj the Glorious, and mentioning the Quran and the Prophet^-saww, and preaching the people

 

عظمة اللّه تعالى‏

Magnificence of Allah^-azwj the Exalted

وَ انْقَادَتْ لَهُ الدُّنْيَا وَ الْآخِرَةُ بِأَزِمَّتِهَا وَ قَذَفَتْ إِلَيْهِ السَّمَاوَاتُ وَ الْأَرَضُونَ مَقَالِيدَهَا وَ سَجَدَتْ لَهُ بِالْغُدُوِّ وَ الْآصَالِ الْأَشْجَارُ النَّاضِرَةُ وَ قَدَحَتْ‏ لَهُ مِنْ قُضْبَانِهَا النِّيرَانَ الْمُضِيئَةَ وَ آتَتْ أُكُلَهَا بِكَلِمَاتِهِ الثِّمَارُ الْيَانِعَةُ

‘The world and the Hereafter have yielded their reins to Him^-azwj while the skies and the earths have thrown their keys to Him^-azwj, and the fruitful trees prostrate to Him^-azwj. In the morning and evening the fruitful trees and ignited the fires for Him^-azwj from their branches, and it’s edibles come with the ripe fruits by His^-azwj Word.

 

القرآن

The Quran

منها وَ كِتَابُ اللَّهِ بَيْنَ أَظْهُرِكُمْ نَاطِقٌ لَا يَعْيَا لِسَانُهُ وَ بَيْتٌ لَا تُهْدَمُ أَرْكَانُهُ وَ عِزٌّ لَا تُهْزَمُ أَعْوَانُهُ‏

From it: ‘The Book of Allah^-azwj is speaking in your midst. It’s tongue does not tire, and a House it’s pillars cannot be demolished, and a might it’s supporters are not defeated’.

 

رسول اللّه‏

Rasool-Allah^-saww

منها أَرْسَلَهُ عَلَى حِينِ‏ فَتْرَةٍ مِنَ الرُّسُلِ‏ وَ تَنَازُعٍ مِنَ الْأَلْسُنِ فَقَفَّى بِهِ الرُّسُلَ وَ خَتَمَ بِهِ الْوَحْيَ فَجَاهَدَ فِي اللَّهِ الْمُدْبِرِينَ عَنْهُ وَ الْعَادِلِينَ بِهِ‏

From it – ‘He^–azwj Sent him^–asws upon a gap period from the Messengers, and contending of the tongues, so He^–azwj Stopped the Messengers with him^–saww and Sealed the Revelation with him^–saww. He^–azwj fought for the Sake of Allah^–azwj the ones who turned around from Him^–azwj and the ones who set up rivals with Him^–azwj’.

 

الدنيا

The world

منها وَ إِنَّمَا الدُّنْيَا مُنْتَهَى بَصَرِ الْأَعْمَى لَا يُبْصِرُ مِمَّا وَرَاءَهَا شَيْئاً وَ الْبَصِيرُ يَنْفُذُهَا بَصَرُهُ وَ يَعْلَمُ أَنَّ الدَّارَ وَرَاءَهَا فَالْبَصِيرُ مِنْهَا شَاخِصٌ وَ الْأَعْمَى إِلَيْهَا شَاخِصٌ وَ الْبَصِيرُ مِنْهَا مُتَزَوِّدٌ وَ الْأَعْمَى لَهَا مُتَزَوِّدٌ

From it: ‘And rather, the world is the ultimate sight of the blind. He does not see anything from what is beyond it, while the insightful sees through it and comes to know that the house is beyond it. So, the insightful goes away from it while the blind goes towards it, and the insightful provides from it while the blind one provides for it’.

 

عظة الناس‏

Preaching the people

منها وَ اعْلَمُوا أَنَّهُ لَيْسَ مِنْ شَيْ‏ءٍ إِلَّا وَ يَكَادُ صَاحِبُهُ يَشْبَعُ مِنْهُ وَ يَمَلُّهُ إِلَّا الْحَيَاةَ فَإِنَّهُ لَا يَجِدُ فِي الْمَوْتِ رَاحَةً وَ إِنَّمَا ذَلِكَ بِمَنْزِلَةِ الْحِكْمَةِ الَّتِي هِيَ حَيَاةٌ لِلْقَلْبِ الْمَيِّتِ وَ بَصَرٌ لِلْعَيْنِ الْعَمْيَاءِ وَ سَمْعٌ لِلْأُذُنِ الصَّمَّاءِ وَ رِيٌّ لِلظَّمْآنِ وَ فِيهَا الْغِنَى كُلُّهُ وَ السَّلَامَةُ

From it: ‘And know that there isn’t anything except and it leads its companion to satiate from it and makes him fed up, except the life, for he does not find any rest in the death. And rather, that is at the status of the wisdom which is a life for the dead heart, and sight for the blind eyes, and hearing for the deaf ears, and saturation for the thirsty ones, and in it is the richness, all of it, and the safety.

كِتَابُ اللَّهِ تُبْصِرُونَ بِهِ وَ تَنْطِقُونَ بِهِ وَ تَسْمَعُونَ بِهِ وَ يَنْطِقُ بَعْضُهُ بِبَعْضٍ وَ يَشْهَدُ بَعْضُهُ عَلَى بَعْضٍ وَ لَا يَخْتَلِفُ فِي اللَّهِ وَ لَا يُخَالِفُ بِصَاحِبِهِ عَنِ اللَّهِ

The Book of Allah^-azwj, you are seeing by it, and speaking by it, and hearing by it, and part of it speaks with part, and part of it testifies upon part. Neither does it differ regarding Allah^-azwj nor does it oppose Allah^-azwj with its companion about Allah^-azwj.

قَدِ اصْطَلَحْتُمْ عَلَى الْغِلِ‏ فِيمَا بَيْنَكُمْ وَ نَبَتَ الْمَرْعَى عَلَى دِمَنِكُمْ‏ وَ تَصَافَيْتُمْ عَلَى حُبِّ الْآمَالِ وَ تَعَادَيْتُمْ فِي كَسْبِ الْأَمْوَالِ

You are reconciled upon the grudges regarding what is between you all, and the pastures have grown upon your filth, and you are sincere to each other upon loving the wealth and you are being inimical to each other in earning the wealth.

لَقَدِ اسْتَهَامَ‏ بِكُمُ الْخَبِيثُ وَ تَاهَ بِكُمُ الْغُرُورُ وَ اللَّهُ الْمُسْتَعَانُ عَلَى نَفْسِي وَ أَنْفُسِكُمْ‏

The wicked (Satan^-la) is wandering with you all, and the deception has misled you, and Allah^-azwj is the Helper upon myself^-asws and yourselves’.[133]

 

 

134 و من كلام له ع و قد شاوره عمر بن الخطاب في الخروج إلى غزو الروم‏

Sermon 134 – And from a speech of his^-asws, and Umar Bin Al Khattab had consulted him^-asws in going out to battle Rome

وَ قَدْ تَوَكَّلَ اللَّهُ لِأَهْلِ هَذَا الدِّينِ بِإِعْزَازِ الْحَوْزَةِ 1736 وَ سَتْرِ الْعَوْرَةِ وَ الَّذِي نَصَرَهُمْ وَ هُمْ قَلِيلٌ لَا يَنْتَصِرُونَ وَ مَنَعَهُمْ وَ هُمْ قَلِيلٌ لَا يَمْتَنِعُونَ حَيٌّ لَا يَمُوتُ

‘And Allah^–azwj has Guaranteed for the people of this Religion by strengthening the borders and hiding the exposed places, and He^–azwj is the One^–azwj Who Helped them when they were few, not being helped, and Protected them when they were few not be able to protect themselves. He^–azwj is Alive, will not be dying.

إِنَّكَ مَتَى تَسِرْ إِلَى هَذَا الْعَدُوِّ بِنَفْسِكَ فَتَلْقَهُمْ فَتُنْكَبْ لَا [يَكُنْ‏] تَكُنْ لِلْمُسْلِمِينَ كَانِفَةٌ دُونَ أَقْصَى بِلَادِهِمْ لَيْسَ بَعْدَكَ مَرْجِعٌ يَرْجِعُونَ إِلَيْهِ فَابْعَثْ إِلَيْهِمْ رَجُلًا مِحْرَباً وَ احْفِزْ مَعَهُ أَهْلَ الْبَلَاءِ وَ النَّصِيحَةِ فَإِنْ أَظْهَرَ اللَّهُ فَذَاكَ مَا تُحِبُّ وَ إِنْ تَكُنِ الْأُخْرَى كُنْتَ رِدْءاً لِلنَّاسِ‏ وَ مَثَابَةً لِلْمُسْلِمِينَ‏

When you travel to this enemy by yourself, you will meet them (in battle) and be afflicted (defeated), and there will not happen to be any refuge for the Muslims besides the outskirts of their cities. There wouldn’t be any returned after you they could be returning to. Send an experience man to them and stimulate with him the people of afflictions and advice. If Allah^–azwj Makes you prevail, so that is what you like, and if the other happens, you would be a cloak for the people and a place of resort for the Muslims’.[134]

 

 

135 و من كلام له ع

Sermon 135 – And from a speech of his^-asws

و قد وقعت مشاجرة بينه و بين عثمان فقال المغيرة بن الأخنس لعثمان: أنا أكفيكه، فقال علي عليه السلام للمغيرة:

And a quarrel had occurred between him^-asws and Usman. Al Mugheira Bin Al Akhnas said to Usman, ‘I shall suffice you with him^-asws’. Ali^-asws, may the greetings be upon him^-asws, said to Al-Mugheira:

 

يَا ابْنَ اللَّعِينِ الْأَبْتَرِ وَ الشَّجَرَةِ الَّتِي لَا أَصْلَ لَهَا وَ لَا فَرْعَ أَنْتَ تَكْفِينِي فَوَ اللَّهِ مَا أَعَزَّ اللَّهُ مَنْ أَنْتَ نَاصِرُهُ وَ لَا قَامَ مَنْ أَنْتَ مُنْهِضُهُ اخْرُجْ عَنَّا أَبْعَدَ اللَّهُ نَوَاكَ‏ ثُمَّ ابْلُغْ جَهْدَكَ فَلَا أَبْقَى اللَّهُ عَلَيْكَ إِنْ أَبْقَيْتَ‏

‘O son of the accursed, the one without posterity, the tree (lineage) which there is no origin for it, nor any branch! You are going to be sufficient (to deal with) me^–asws?! By Allah^–saww! Allah^–azwj will not Strengthen the one you help, nor will he (be able to) stand, the one you raise. Get out from us! May Allah^–azwj Distance your intentions. Exert your utmost effort, for Allah^–azwj will not Let you remain, if I^–asws remain’.[135]

 

 

136 و من كلام له ع في أمر البيعة

Sermon 136 – And from a speech of his^-asws regarding the matter of allegiance

لَمْ تَكُنْ بَيْعَتُكُمْ إِيَّايَ فَلْتَةً وَ لَيْسَ أَمْرِي وَ أَمْرُكُمْ وَاحِداً إِنِّي أُرِيدُكُمْ لِلَّهِ وَ أَنْتُمْ تُرِيدُونَنِي لِأَنْفُسِكُمْ أَيُّهَا النَّاسُ أَعِينُونِي عَلَى أَنْفُسِكُمْ

‘Their (Talha and Al-Zubeyr) allegiance to me^–asws did not happen to be a slip, and it isn’t so that my^–asws matter and your matter is one. I^–asws want you all for the Sake of Allah^–azwj and you are wanting me^–asws for your own selves.

وَ ايْمُ اللَّهِ لَأُنْصِفَنَّ الْمَظْلُومَ مِنْ ظَالِمِهِ وَ لَأَقُودَنَّ الظَّالِمَ بِخِزَامَتِهِ‏ حَتَّى أُورِدَهُ مَنْهَلَ الْحَقِّ وَ إِنْ كَانَ كَارِهاً

O you people! Assist me^–asws upon your own selves, and I^–asws swear by Allah^–azwj, I^–asws shall dispense fairness to the oppressed and I^–asws shall pull the oppressor by his nostrils until I^–asws drag him to the spring of truth, and even if he was averse (to it)’.[136]

 

 

137 و من كلام له ع في شأن طلحة و الزبير و في البيعة له‏

Sermon 137 – And from a sermon of his^-asws regarding the affair of Talha and Al Zubeyr, and regarding the allegiance to him^-asws

طلحة و الزبير

Talha and Al-Zubeyr

وَ اللَّهِ مَا أَنْكَرُوا عَلَيَّ مُنْكَراً وَ لَا جَعَلُوا بَيْنِي وَ بَيْنَهُمْ نِصْفاً وَ إِنَّهُمْ لَيَطْلُبُونَ حَقّاً هُمْ تَرَكُوهُ وَ دَماً هُمْ سَفَكُوهُ فَإِنْ كُنْتُ شَرِيكَهُمْ فِيهِ فَإِنَّ لَهُمْ نَصِيبَهُمْ مِنْهُ وَ إِنْ كَانُوا وَلُوهُ دُونِي فَمَا الطَّلِبَةُ إِلَّا قِبَلَهُمْ وَ إِنَّ أَوَّلَ عَدْلِهِمْ لَلْحُكْمُ عَلَى أَنْفُسِهِمْ

‘By Allah^-azwj! They have not denied upon me^-asws a (justifiable) denial, nor have they made fairness to be between me^-asws and them, and they are seeking a right they had neglected, and a blood they have spilt. If I^-asws was their participant in it, then for them is their share from it, and if they have been in-charge of it besides me^-asws, then there is no responsibility except from their direction, and the first of their justice of the judgment would be against their own selves.

إِنَّ مَعِي لَبَصِيرَتِي مَا لَبَسْتُ وَ لَا لُبِسَ عَلَيَّ وَ إِنَّهَا لَلْفِئَةُ الْبَاغِيَةُ فِيهَا الْحَمَأُ وَ الْحُمَّةُ وَ الشُّبْهَةُ [الْمُغْدَفَةُ] الْمُغْدِفَةُ وَ إِنَّ الْأَمْرَ لَوَاضِحٌ وَ قَدْ زَاحَ‏ الْبَاطِلُ عَنْ‏ نِصَابِهِ وَ انْقَطَعَ لِسَانُهُ عَنْ شَغْبِهِ‏

And with me^-asws is my^-asws insight. By Allah^-azwj! Neither have I^-asws deceived nor have been deceived against, and it is a rebel group where is the heat and the hot geyser, and the suspicions of a lying woman, and the matter is clear, and the falsehood to be returned from its spot and cut off its tongue from its disturbance.

وَ ايْمُ اللَّهِ لَأُفْرِطَنَ‏ لَهُمْ حَوْضاً أَنَا مَاتِحُهُ‏ لَا يَصْدُرُونَ عَنْهُ بِرِيٍّ وَ لَا يَعُبُّونَ‏ بَعْدَهُ فِي حَسْيٍ‏

And I^-asws swear by Allah^-azwj! I^-asws shall fill out such a fountain (of war) for them, I^-asws would be its drawer. Neither will they be able to drink from it nor crossing over after it and drink from it.

 

أمر البيعة

The matter of allegiance

منه‏ فَأَقْبَلْتُمْ إِلَيَّ إِقْبَالَ الْعُوذِ الْمَطَافِيلِ‏ عَلَى أَوْلَادِهَا تَقُولُونَ الْبَيْعَةَ الْبَيْعَةَ قَبَضْتُ كَفِّي فَبَسَطْتُمُوهَا وَ [نَازَعْتُكُمْ‏] نَازَعَتْكُمْ يَدِي فَجَاذَبْتُمُوهَا

From it: ‘You came towards me^-asws with a coming like the children seeking shelter saying, ‘The allegiance! The allegiance!’ I^-asws held back my^-asws hand, but they spread it out, and you snatched my^-asws hand and pulled it.

اللَّهُمَّ إِنَّهُمَا قَطَعَانِي وَ ظَلَمَانِي وَ نَكَثَا بَيْعَتِي وَ أَلَّبَا النَّاسَ عَلَيَّ فَاحْلُلْ مَا عَقَدَا وَ لَا تُحْكِمْ لَهُمَا مَا أَبْرَمَا وَ أَرِهِمَا الْمَسَاءَةَ فِيمَا أَمَّلَا وَ عَمِلَا وَ لَقَدِ اسْتَثَبْتُهُمَا قَبْلَ الْقِتَالِ وَ اسْتَأْنَيْتُ بِهِمَا أَمَامَ الْوِقَاعِ‏ فَغَمَطَا النِّعْمَةَ وَ رَدَّا الْعَافِيَةَ

O Allah^-azwj! These two (Talha and Al-Zubeyr) have cut me^-asws off and have wronged me^-asws, and they broke my^-asws allegiance, and rallied the people against me^-asws. Loosed what they have tied, and do not Judge for them what they have concluded and Show them the evil regarding what they have hoped for and done, and I^-asws have proven it to them before the fighting and have been considerate with them before the event, but they looked down upon the bounty and rejected the well-being’.[137]

 

 

138 و من خطبة له ع يومئ فيها إلى ذكر الملاحم‏

Sermon 138 – And from a sermon of his^-asws indicating in it mention of the epic future events

يَعْطِفُ الْهَوَى عَلَى الْهُدَى إِذَا عَطَفُوا الْهُدَى عَلَى الْهَوَى وَ يَعْطِفُ الرَّأْيَ عَلَى الْقُرْآنِ إِذَا عَطَفُوا الْقُرْآنَ عَلَى الرَّأْيِ‏

‘He (Al-Qaim^–asws) will incline the whims to the guidance, when they would have inclined the guidance towards the whims, and he^–asws would incline the opinions to the Quran when they would have inclined the Quran towards the opinions’.

و منها- حَتَّى تَقُومَ الْحَرْبُ بِكُمْ عَلَى سَاقٍ بَادِياً نَوَاجِذُهَا مَمْلُوءَةً أَخْلَافُهَا حُلْواً رَضَاعُهَا عَلْقَماً عَاقِبَتُهَا أَلَا وَ فِي غَدٍ وَ سَيَأْتِي‏ غَدٌ بِمَا لَا تَعْرِفُونَ يَأْخُذُ الْوَالِي مِنْ غَيْرِهَا عُمَّالَهَا عَلَى مَسَاوِئِ أَعْمَالِهَا وَ تُخْرِجُ لَهُ الْأَرْضُ أَفَالِيذَ كَبِدِهَا وَ تُلْقِي إِلَيْهِ سِلْماً مَقَالِيدَهَا فَيُرِيكُمْ كَيْفَ عَدْلُ السِّيرَةِ وَ يُحْيِي مَيِّتَ الْكِتَابِ وَ السُّنَّةِ

From it: ‘Until the wars would arise with you upon an ushering, manifesting its front teeth, full of its vigour. Its udders would be sweet, its tip would be bitter. Indeed! And in the morning, and the morning will come with that you do not recognise, the guardian^–asws will seize from its other, its office bearers upon the evil of their deeds, and the earth will bring out the contents of its liver and throw out to him^–asws the control of its keys. He^–asws will show you how the Seerah had been suspended, and he^–asws will revive the dead of the Book and the Sunnah’.

منها- كَأَنِّي بِهِ قَدْ نَعَقَ بِالشَّامِ وَ فَحَصَ‏ بِرَايَاتِهِ فِي ضَوَاحِي كُوفَانَ‏ فَعَطَفَ عَلَيْهَا عَطْفَ الضَّرُوسِ‏ وَ فَرَشَ الْأَرْضَ بِالرُّءُوسِ قَدْ فَغَرَتْ فَاغِرَتُهُ‏ وَ ثَقُلَتْ فِي الْأَرْضِ وَطْأَتُهُ بَعِيدَ الْجَوْلَةِ عَظِيمَ الصَّوْلَةِ-

From it: ‘It is as if I^–asws am with him (Abdul Malik Bin Marwan), and he has been shouting at Syrians and furling his flag in the outskirts of Kufa. He inclined upon it the inclining of the camels, and he furnishes the ground with the (cut-off) heads. He has deceived it and it has deceived him, and his trampling in the ground has become heavy. The advancing is far, and the onslaught is mighty.

وَ اللَّهِ لَيُشَرِّدَنَّكُمْ‏ فِي أَطْرَافِ الْأَرْضِ حَتَّى لَا يَبْقَى مِنْكُمْ إِلَّا قَلِيلٌ كَالْكُحْلِ فِي الْعَيْنِ فَلَا تَزَالُونَ كَذَلِكَ حَتَّى تَئُوبَ إِلَى الْعَرَبِ عَوَازِبُ أَحْلَامِهَا فَالْزَمُوا السُّنَنَ الْقَائِمَةَ وَ الْآثَارَ الْبَيِّنَةَ وَ الْعَهْدَ الْقَرِيبَ الَّذِي عَلَيْهِ بَاقِي النُّبُوَّةِ وَ اعْلَمُوا أَنَّ الشَّيْطَانَ إِنَّمَا يُسَنِّي‏ لَكُمْ طُرُقَهُ لِتَتَّبِعُوا عَقِبَهُ‏

By Allah^–azwj! He will disperse you all in the outskirts of the earth until there does not remain from you except a few, like the kohl in the eye. You will not cease to be like that until you turn to the Arabs the singularity of their dreams. So, necessitate the established Sunnahs and the clear Ahadeeth, and the near pact upon which the Prophet-hood remains, and know that the Satan^–la rather paves his^–la path for you, for you to follow his^–la heels’.[138]

 

139 و من كلام له ع في وقت الشورى‏

Sermon 139 – And from a speech of his^-asws during the time of consultation council

لَنْ يُسْرِعَ أَحَدٌ قَبْلِي إِلَى دَعْوَةِ حَقٍّ وَ صِلَةِ رَحِمٍ وَ عَائِدَةِ كَرَمٍ فَاسْمَعُوا قَوْلِي وَ عُوا مَنْطِقِي عَسَى أَنْ تَرَوْا هَذَا الْأَمْرَ مِنْ بَعْدِ هَذَا الْيَوْمِ تُنْتَضَى‏ فِيهِ السُّيُوفُ وَ تُخَانُ فِيهِ الْعُهُودُ حَتَّى يَكُونَ بَعْضُكُمْ أَئِمَّةً لِأَهْلِ الضَّلَالَةِ وَ شِيعَةً لِأَهْلِ الْجَهَالَةِ

‘No one will be quicker than me^-asws in calling to the truth, and helping the relatives, and consoling the honourable, so listen to my^-asws words and retain my talk. Perhaps you will see this matter, from after this day, the swords would be unsheathed and the pacts would be taken, until some of you will become leaders of the people of straying and loyalists of the people of ignorance’.[139]

 

 

140 و من كلام له ع في النهي عن غيبة الناس‏

Sermon 140 – And from a speech of his^-asws regarding the prohibition of backbiting the people

وَ إِنَّمَا يَنْبَغِي لِأَهْلِ الْعِصْمَةِ وَ الْمَصْنُوعِ إِلَيْهِمْ فِي السَّلَامَةِ أَنْ يَرْحَمُوا أَهْلَ الذُّنُوبِ وَ الْمَعْصِيَةِ وَ يَكُونَ الشُّكْرُ هُوَ الْغَالِبَ عَلَيْهِمْ وَ الْحَاجِزَ لَهُمْ عَنْهُمْ

‘And rather, it is befitting for the people of infallibility and the one safety has been Made to them that they should hope for the people of sin and disobedience and the thanks, it should prevail upon them and be a barrier for them, from them.

فَكَيْفَ بِالْعَائِبِ الَّذِي عَابَ أَخَاهُ وَ عَيَّرَهُ بِبَلْوَاهُ أَ مَا ذَكَرَ مَوْضِعَ سَتْرِ اللَّهِ عَلَيْهِ مِنْ ذُنُوبِهِ مِمَّا هُوَ أَعْظَمُ مِنَ الذَّنْبِ الَّذِي عَابَهُ بِهِ وَ كَيْفَ يَذُمُّهُ بِذَنْبٍ قَدْ رَكِبَ مِثْلَهُ فَإِنْ لَمْ يَكُنْ رَكِبَ ذَلِكَ الذَّنْبَ بِعَيْنِهِ فَقَدْ عَصَى اللَّهَ فِيمَا سِوَاهُ مِمَّا هُوَ أَعْظَمُ مِنْهُ

How can it be with the fault who faults his brother and shames him with his affliction? Does he nor remember the place of veiling by Allah^-azwj upon him of his own sins, from what is mightier than the sin which he is faulting (others) with? And how can he fault him for a sin which he himself has perpetrated similar to it? And even if he has not committed the sins exactly like it, so he has disobeyed Allah^-azwj regarding what is besides it, from what is mightier than it.

وَ ايْمُ اللَّهِ لَئِنْ لَمْ يَكُنْ عَصَاهُ فِي الْكَبِيرِ وَ عَصَاهُ فِي الصَّغِيرِ [لَجُرْأَتُهُ‏] لَجَرَاءَتُهُ عَلَى عَيْبِ النَّاسِ أَكْبَرُ

And I^-asws swear by Allah^-azwj! If he has not disobeyed Him^-azwj regarding the major sin and disobeyed Him^-azwj regarding the minor sin due to his audacity upon faulting the people being greater (sin).

يَا عَبْدَ اللَّهِ لَا تَعْجَلْ فِي عَيْبِ أَحَدٍ بِذَنْبِهِ فَلَعَلَّهُ مَغْفُورٌ لَهُ وَ لَا تَأْمَنْ عَلَى نَفْسِكَ صَغِيرَ مَعْصِيَةٍ فَلَعَلَّكَ مُعَذَّبٌ عَلَيْهِ

O servants of Allah^-azwj! Do not be hasty in faulting anyone for his sin, perhaps it has been Forgiven for him, and do not feel safe upon yourself of a minor disobedience, perhaps you will be Punished upon it.

فَلْيَكْفُفْ مَنْ عَلِمَ مِنْكُمْ عَيْبَ غَيْرِهِ لِمَا يَعْلَمُ مِنْ عَيْبِ نَفْسِهِ وَ لْيَكُنِ الشُّكْرُ شَاغِلًا لَهُ عَلَى مُعَافَاتِهِ مِمَّا ابْتُلِيَ [غَيْرُهُ بِهِ‏] بِهِ غَيْرُهُ‏

Therefore let him refrain, one from you who knows the faults of others, when he knows of his own faults, and let the thanking be a pre-occupation for him upon his chastity from what others having indulged in’.[140]

 

141 و من كلام له ع في النهي عن سماع الغيبة و في الفرق بين الحق و الباطل‏

Sermon 141 – And from a speech of his in prohibition of listening to the backbiting, and regarding the difference between the truth and the falsehood

أَيُّهَا النَّاسُ مَنْ عَرَفَ مِنْ أَخِيهِ وَثِيقَةَ دِينٍ وَ سَدَادَ طَرِيقٍ فَلَا يَسْمَعَنَّ فِيهِ أَقَاوِيلَ الرِّجَالِ أَمَا إِنَّهُ قَدْ يَرْمِي الرَّامِي وَ تُخْطِئُ السِّهَامُ وَ يُحِيلُ الْكَلَامُ‏ وَ بَاطِلُ ذَلِكَ يَبُورُ وَ اللَّهُ سَمِيعٌ وَ شَهِيدٌ

‘O you people! One who recognises from his brother, strong religion, and rightful way, he should not listen to any words of the men regarding him. But (it could be) the archer has shot, and the arrow has missed, and the talk can be off the point (of truth), and the falsity of that can be ruination, and Allah^-azwj is Hearing and a Witness.

أَمَا إِنَّهُ لَيْسَ بَيْنَ الْحَقِّ وَ الْبَاطِلِ إِلَّا أَرْبَعُ أَصَابِعَ‏

But surely, there isn’t between the truth and the falsehood except four fingers’.

فسئل ع عن معنى قوله هذا فجمع أصابعه و وضعها بين أذنه و عينه ثم قال- الْبَاطِلُ أَنْ تَقُولَ سَمِعْتُ وَ الْحَقُّ أَنْ تَقُولَ رَأَيْتُ‏

He^-asws was asked about the meaning of this word of his^-asws. He^-asws gather his^-asws (four) fingers and placed them between his^-asws ear and his^-asws eye, the said: ‘The falsity is your saying (what) you have heard, and the truth is your saying (what) you have seen’.[141]

 

 

142 و من كلام له ع‏

Sermon 142 – And from a speech of his^-asws

 

المعروف في غير أهله‏

The act of kindness to other than its rightful one

وَ لَيْسَ لِوَاضِعِ الْمَعْرُوفِ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ مِنَ الْحَظِّ فِيمَا أَتَى إِلَّا مَحْمَدَةُ اللِّئَامِ وَ ثَنَاءُ الْأَشْرَارِ وَ مَقَالَةُ الْجُهَّالَ مَا دَامَ مُنْعِماً عَلَيْهِمْ مَا أَجْوَدَ يَدَهُ وَ هُوَ عَنْ ذَاتِ اللَّهِ بِخَيْلٌ‏

‘And there isn’t any share for a placer of the act of kindness in other that its right and with other than its deserving one regarding what he does (gives) except praise of the ignoble and extollations by the evil ones, and words of the ignoramuses for as long as he is conferring upon them, ‘How generous his hand is!’, while he is a miser on behalf of Allah^-azwj.

مواضع المعروف‏

(Rightful) places for the act of kindness

فَمَنْ آتَاهُ اللَّهُ مَالًا فَلْيَصِلْ بِهِ الْقَرَابَةَ وَ لْيُحْسِنْ مِنْهُ الضِّيَافَةَ وَ لْيَفُكَّ بِهِ الْأَسِيرَ وَ الْعَانِيَ وَ لْيُعْطِ مِنْهُ الْفَقِيرَ وَ الْغَارِمَ‏ وَ لْيَصْبِرْ نَفْسَهُ‏ عَلَى الْحُقُوقِ وَ النَّوَائِبِ ابْتِغَاءَ الثَّوَابِ فَإِنَّ فَوْزاً بِهَذِهِ الْخِصَالِ شَرَفُ مَكَارِمِ الدُّنْيَا وَ دَرْكُ فَضَائِلِ الْآخِرَةِ إِنْ شَاءَ اللَّهُ‏

‘The one whom Allah^-azwj have Given wealth, let him help his relatives with it, and let him of good in the hosting from it, and let him free the prisoner with it, and the one suffering, and let him give to the poor one from it, and the one in debt, and let him be patient himself upon the right and the hardships seeking the Rewards, for the success is due to these characteristics, being noble manners of the world and realising merits of the Hereafter, if Allah^-azwj so Desires’.[142]

 

 

143 و من خطبة له ع في الاستسقاء و فيه تنبيه العباد وجوب استغاثة رحمة اللّه إذا حبس عنهم رحمة المطر

Sermon 143 – And from a sermon of his^-asws regarding praying for the rain, and in it is an alertness to the servants obligating crying for help to the Mercy of Allah^-azwj whenever the mercy of rain is withheld from them

أَلَا وَ إِنَّ الْأَرْضَ الَّتِي تُقِلُّكُمْ وَ السَّمَاءَ الَّتِي تُظِلُّكُمْ‏ مُطِيعَتَانِ لِرَبِّكُمْ وَ مَا أَصْبَحَتَا تَجُودَانِ لَكُمْ بِبَرَكَتِهِمَا تَوَجُّعاً لَكُمْ وَ لَا زُلْفَةً إِلَيْكُمْ وَ لَا لِخَيْرٍ تَرْجُوَانِهِ مِنْكُمْ وَ لَكِنْ أُمِرَتَا بِمَنَافِعِكُمْ فَأَطَاعَتَا وَ أُقِيمَتَا عَلَى حُدُودِ مَصَالِحِكُمْ فَقَامَتَا

‘Indeed! And surely the earth which is carrying you all and the sky which is shading you are both obedient to their Lord^-azwj, and they have not become feeling pity for you with their Blessings nor to draw closer to you, nor for any good they are hoping for from you, but they have been Commanded with benefitting you, so they are obeying, and to be standing upon limits of your betterment, so they are standing.

إِنَّ اللَّهَ يَبْتَلِي عِبَادَهُ عِنْدَ الْأَعْمَالِ السَّيِّئَةِ بِنَقْصِ الثَّمَرَاتِ وَ حَبْسِ الْبَرَكَاتِ وَ إِغْلَاقِ خَزَائِنِ الْخَيْرَاتِ لِيَتُوبَ تَائِبٌ وَ يُقْلِعَ مُقْلِعٌ وَ يَتَذَكَّرَ مُتَذَكِّرٌ وَ يَزْدَجِرَ مُزْدَجِرٌ

Surely Allah^-azwj Tries His^-azwj servants at the evil deed by Reducing the fruits, and withholding the Blessings, and Closing the doors of the treasures of goodness for a penitent to be repenting, and a turner to turn back, and a minding one to be reminded, and a deterring one to be deterred.

وَ قَدْ جَعَلَ اللَّهُ سُبْحَانَهُ الِاسْتِغْفَارَ سَبَباً لِدُرُورِ الرِّزْقِ وَ رَحْمَةِ الْخَلْقِ فَقَالَ سُبْحَانَهُ- اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً وَ يُمْدِدْكُمْ بِأَمْوالٍ وَ بَنِينَ وَ يَجْعَلْ لَكُمْ جَنَّاتٍ وَ يَجْعَلْ لَكُمْ أَنْهاراً

And Allah^-azwj the Glorious has Made seeking of the Forgiveness to roll down the sustenance and Mercy of the people. The Glorious Said: Seek Forgiveness of your Lord, He would always be Forgiving [71:10] He will Send the sky unto you pouring (with rain) [71:11] And Assist you with wealth and sons, and Make gardens for you, and Make rivers for you [71:12].

فَرَحِمَ اللَّهُ امْرَأً اسْتَقْبَلَ تَوْبَتَهُ وَ اسْتَقَالَ خَطِيئَتَهُ وَ بَادَرَ مَنِيَّتَهُ

May Allah^-azwj have Mercy on a person who accepts to repent and renounces his sin, and rushes to his death.

اللَّهُمَّ إِنَّا خَرَجْنَا إِلَيْكَ مِنْ تَحْتِ الْأَسْتَارِ وَ الْأَكْنَانِ وَ بَعْدَ عَجِيجِ الْبَهَائِمِ وَ الْوِلْدَانِ رَاغِبِينَ فِي رَحْمَتِكَ وَ رَاجِينَ فَضْلَ نِعْمَتِكَ وَ خَائِفِينَ مِنْ عَذَابِكَ وَ نِقْمَتِكَ-

O Allah^-azwj! We have come out to You^-azwj from beneath the curtains and the roofs, and after the clamour of animals and children desirous regarding Your^-azwj Mercy and hoping for the Grace of Your^-azwj bounties and fearing from Your^-azwj Punishment and Your^-azwj Scourge.

اللَّهُمَّ فَاسْقِنَا غَيْثَكَ وَ لَا تَجْعَلْنَا مِنَ‏ الْقَانِطِينَ وَ لَا تُهْلِكْنَا بِالسِّنِينَ‏ وَ لَا تُؤَاخِذْنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا يَا أَرْحَمَ الرَّاحِمِينَ

O Allah^-azwj! Quench us Your^-azwj rain and do not Make us to be from the despairing ones, nor Destroy us with the years (of drought), and do not Seize us due to what the foolish ones from us have done, O most Merciful of the merciful ones!

اللَّهُمَّ إِنَّا خَرَجْنَا إِلَيْكَ نَشْكُو إِلَيْكَ مَا لَا يَخْفَى عَلَيْكَ حِينَ أَلْجَأَتْنَا الْمَضَايِقُ الْوَعْرَةُ وَ أَجَاءَتْنَا الْمَقَاحِطُ الْمُجْدِبَةُ وَ أَعْيَتْنَا الْمَطَالِبُ الْمُتَعَسِّرَةُ وَ تَلَاحَمَتْ‏ عَلَيْنَا الْفِتَنُ [الْمَسْتَصْعَبَةُ] الْمُسْتَصْعِبَةُ

O Allah^-azwj! We have come out to You^-azwj. We complain to You^-azwj of what is not hidden from You^-azwj when the constriction of the difficulties have made us seek shelter, and the dryness of the drought has made us hungry, and difficulties of seeking has exhausted us, and the very difficult tribulations have been consistent upon us.

اللَّهُمَّ إِنَّا نَسْأَلُكَ أَلَّا تَرُدَّنَا خَائِبِينَ وَ لَا تَقْلِبَنَا وَاجِمِينَ‏ وَ لَا تُخَاطِبَنَا بِذُنُوبِنَا وَ لَا تُقَايِسَنَا بِأَعْمَالِنَا

O Allah^-azwj! We ask You^-azwj not to Return us disappointed, nor Turn us away in intense grief, nor Address us for our sins, nor Measure us with our deeds.

اللَّهُمَّ انْشُرْ عَلَيْنَا غَيْثَكَ وَ بَرَكَتَكَ وَ رِزْقَكَ وَ رَحْمَتَكَ وَ اسْقِنَا سُقْيَا نَاقِعَةً مُرْوِيَةً مُعْشِبَةً تُنْبِتُ بِهَا مَا قَدْ فَاتَ وَ تُحْيِي بِهَا مَا قَدْ مَاتَ نَافِعَةَ الْحَيَا كَثِيرَةَ الْمُجْتَنَى تُرْوِي بِهَا الْقِيعَانَ‏ وَ تُسِيلُ الْبُطْنَانَ‏ وَ تَسْتَوْرِقُ الْأَشْجَارَ وَ تُرْخِصُ الْأَسْعَارَ إِنَّكَ عَلَى مَا تَشَاءُ قَدِيرٌ

O Allah^-azwj! Spread upon us Your^-azwj rains, and Your^-azwj Blessings, and Your^-azwj sustenance, and Your^-azwj Mercy, and Quench us a soaking, saturating herbage which grows what has been lost, and revive by it what has died, benefiting the life, plentiful fruits, irrigating the plains, and flowing the rivers, and foliating the trees, and reducing the prices (of food), You^-azwj are surely Able upon whatever You^-azwj so Desire!’[143]

 

144 و من خطبة له ع‏

Sermon 144 – And from a sermon of his^-asws

 

مبعث الرسل‏

Sending (Prophet-hood) of the Rasools^-as

بَعَثَ اللَّهُ رُسُلَهُ بِمَا خَصَّهُمْ بِهِ مِنْ وَحْيِهِ وَ جَعَلَهُمْ حُجَّةً لَهُ عَلَى خَلْقِهِ لِئَلَّا تَجِبَ الْحُجَّةُ لَهُمْ بِتَرْكِ الْإِعْذَارِ إِلَيْهِمْ فَدَعَاهُمْ بِلِسَانِ الصِّدْقِ إِلَى سَبِيلِ الْحَقِّ

‘He^–azwj Sent His^–azwj Rasool^–saww with what He^–azwj had Specialised them with from His^–azwj Revelation and Made them as divine authorities for Him^–azwj upon His^–azwj creatures, lest the argument is obliged for them by leaving the excuses to them. So, He^–azwj Called them by the truthful tongue to the way of the truth.

أَلَا إِنَّ اللَّهَ تَعَالَى قَدْ كَشَفَ الْخَلْقَ‏ كَشْفَةً لَا أَنَّهُ جَهِلَ مَا أَخْفَوْهُ مِنْ مَصُونِ أَسْرَارِهِمْ وَ مَكْنُونِ ضَمَائِرِهِمْ وَ لَكِنْ‏ لِيَبْلُوَهُمْ‏ أَيُّهُمْ أَحْسَنُ عَمَلًا فَيَكُونَ الثَّوَابُ جَزَاءً وَ الْعِقَابُ بَوَاءً

Indeed! Allah^–azwj Uncovered the truth with an Uncovering. He^–azwj is not unaware of what is hidden from their fortified secrets and their hidden consciences, but for Him^–azwj to Try them (as to) which of them is best in deeds [18:7], so there would happen to be Rewards as a recompense and the Punishment for evil deeds.

 

فضل أهل البيت‏

Merits of People^-asws of the Household

أَيْنَ الَّذِينَ زَعَمُوا أَنَّهُمُ الرَّاسِخُونَ فِي الْعِلْمِ دُونَنَا كَذِباً وَ بَغْياً عَلَيْنَا أَنْ رَفَعَنَا اللَّهُ وَ وَضَعَهُمْ وَ أَعْطَانَا وَ حَرَمَهُمْ وَ أَدْخَلَنَا وَ أَخْرَجَهُمْ

Where are those who claimed that they are the ones firmly rooted in the knowledge besides us^-asws, lying and rebelling against us^-asws?! Allah^-azwj Raised us^-asws the Lowered them, and Gave us^-asws and Deprived them, and Included us^-asws and Expelled them.

بِنَا يُسْتَعْطَى الْهُدَى وَ يُسْتَجْلَى الْعَمَى إِنَّ الْأَئِمَّةَ مِنْ قُرَيْشٍ غُرِسُوا فِي هَذَا الْبَطْنِ مِنْ هَاشِمٍ لَا تَصْلُحُ عَلَى سِوَاهُمْ وَ لَا تَصْلُحُ الْوُلَاةُ مِنْ غَيْرِهِمْ‏

The guidance is given by us^-asws, and the blindness is eradicated. Surely, the Imams^-asws are to be from Quraysh. They^-asws grew in these bellies from Hashim^-as. It is not correct upon the ones besides them^-asws, nor is the government correct from other than them^-asws’.

أهل الضلال‏

The people of straying

منها آثَرُوا عَاجِلًا وَ أَخَّرُوا آجِلًا وَ تَرَكُوا صَافِياً وَ شَرِبُوا آجِناً كَأَنِّي أَنْظُرُ إِلَى فَاسِقِهِمْ وَ قَدْ صَحِبَ الْمُنْكَرَ فَأَلِفَهُ وَ بَسِئَ بِهِ‏ وَ وَافَقَهُ حَتَّى شَابَتْ عَلَيْهِ مَفَارِقُهُ وَ صُبِغَتْ بِهِ خَلَائِقُهُ‏

From it – ‘They preferred the current (life) and delayed (ignored) the future, and they left the clear (water) and drank the putrid. It is as if I^-asws am looking at their mischievous one and he has accompanied the evil one and was intimate with him, and committed evil with him, and was concordant with him until there was grey hair upon him due to his separation, and his caliphate was weakened by it.

ثُمَّ أَقْبَلَ مُزْبِداً كَالتَّيَّارِ لَا يُبَالِي مَا غَرَّقَ أَوْ كَوَقْعِ النَّارِ فِي الْهَشِيمِ لَا يَحْفِلُ‏ مَا حَرَّقَ أَيْنَ الْعُقُولُ الْمُسْتَصْبِحَةُ بِمَصَابِيحِ الْهُدَى وَ الْأَبْصَارُ اللَّامِحَةُ إِلَى مَنَارِ التَّقْوَى أَيْنَ الْقُلُوبُ الَّتِي وُهِبَتْ لِلَّهِ وَ عُوقِدَتْ عَلَى طَاعَةِ اللَّهِ

Then he came storming like the flood not caring who he drowned, or like an ignition of fire in the straw, nor fearing what he burned down. Where are the intellects, the illuminations with the lamps of guidance, and the visions glimpsing at the minarets of piety? Where are the hearts which feared Allah^-azwj and used to be ignited upon obedience of Allah^-azwj?

ازْدَحَمُوا عَلَى الْحُطَامِ‏ وَ تَشَاحُّوا عَلَى الْحَرَامِ وَ رُفِعَ لَهُمْ عَلَمُ‏ الْجَنَّةِ وَ النَّارِ فَصَرَفُوا عَنِ الْجَنَّةِ وُجُوهَهُمْ وَ أَقْبَلُوا إِلَى النَّارِ بِأَعْمَالِهِمْ وَ دَعَاهُمْ رَبُّهُمْ فَنَفَرُوا وَ وَلَّوْا وَ دَعَاهُمُ الشَّيْطَانُ فَاسْتَجَابُوا وَ أَقْبَلُوا

They crowded upon the debris and quarrelled upon the Prohibitions, and a Flag (Imam^–asws) of the Paradise and the Fire was raised for them, but they turned their faces away from them, and they faced towards the Fire with their deeds. Their Lord^–azwj Called them, but they fled and turned around, and the Satan^–la called them, and they answered and accepted (him^–la)!’[144]

 

 

145 و من خطبة له ع‏

Sermon 145 – And from a sermon of his^-asws

 

فناء الدنيا

Annihilation of the world

أَيُّهَا النَّاسُ إِنَّمَا أَنْتُمْ فِي هَذِهِ الدُّنْيَا غَرَضٌ تَنْتَضِلُ‏ فِيهِ الْمَنَايَا مَعَ كُلِّ جَرْعَةٍ شَرَقٌ وَ فِي كُلِّ أَكْلَةٍ غَصَصٌ لَا تَنَالُونَ مِنْهَا نِعْمَةً إِلَّا بِفِرَاقِ أُخْرَى وَ لَا يُعَمَّرُ مُعَمَّرٌ مِنْكُمْ يَوْماً مِنْ عُمُرِهِ إِلَّا بِهَدْمِ آخَرَ مِنْ أَجَلِهِ

‘O you people! But rather, you are in this world a target of the arrows the death will be flying into it. With every gulp there is choking, and in every morsel eaten there is suffocation. A bounty cannot be achieved from it except by separation of another, nor can a living one from you live for a day from his age except by destruction of another from his term.

وَ لَا تُجَدَّدُ لَهُ زِيَادَةٌ فِي أَكْلِهِ إِلَّا بِنَفَادِ مَا قَبْلَهَا مِنْ رِزْقِهِ وَ لَا يَحْيَا لَهُ أَثَرٌ إِلَّا مَاتَ لَهُ أَثَرٌ وَ لَا يَتَجَدَّدُ لَهُ جَدِيدٌ إِلَّا بَعْدَ أَنْ يَخْلَقَ‏ لَهُ جَدِيدٌ وَ لَا تَقُومُ لَهُ نَابِتَةٌ إِلَّا وَ تَسْقُطُ مِنْهُ مَحْصُودَةٌ

An increase is not renewed for him in his eating except (after) depletion from his sustenance what had been before it, nor is any impact (trace) revived for him except an impact (trace) dies for him, not is anything new renewed for him except after the decaying of a new thing for him, nor does any plant grow for him except a harvest falls off from him.

وَ قَدْ مَضَتْ أُصُولٌ نَحْنُ فُرُوعُهَا فَمَا بَقَاءُ فَرْعٍ بَعْدَ ذَهَابِ أَصْلِهِ‏ فَنَحْنُ أَعْوَانُ الْمَنُونِ وَ أَنْفُسُنَا نُصُبُ الْحُتُوفِ فَمِنْ أَيْنَ نَرْجُو الْبَقَاءَ وَ هَذَا اللَّيْلُ وَ النَّهَارُ لَمْ يَرْفَعَا مِنْ شَيْ‏ءٍ شَرَفاً إِلَّا أَسْرَعَا الْكَرَّةَ فِي هَدْمِ مَا بَنَيَا وَ تَفْرِيقِ مَا جَمَعَا.

And the roots are gone, we are its branches, so how can a branch last after the going of its root? We are assistants of the deaths, and our souls are set up for the mortality. From where can we hope for the remaining and this night and day? There does not rise any nobility from anything except the turning is quick in the demolition of whatever is built, and fragmentation of whatever has been amassed’.

 

ذم البدعة

Condemnation of the innovation

منها- وَ مَا أُحْدِثَتْ بِدْعَةٌ إِلَّا تُرِكَ بِهَا سُنَّةٌ فَاتَّقُوا الْبِدَعَ وَ الْزَمُوا الْمَهْيَعَ‏ إِنَّ عَوَازِمَ الْأُمُورِ أَفْضَلُهَا وَ إِنَّ [مُحْدَثَاتِهَا] مُحْدِثَاتِهَا شِرَارُهَا

From it – ‘No new innovation has come about except a Sunnah has been neglected due to it. Therefore fear the innovation and necessitate the broad road. The old, tested matters (ways) are the best of these, and that the new ones are the evilest of these’.[145]

 

 

146 و من كلام له ع و قد استشاره عمر بن الخطاب في الشخوص لقتال الفرس بنفسه‏

Sermon 146 – And from a speech of his^-asws, and Umar Bin Al Khattab had consulted him^-asws in personally attending to battle Persia himself^-asws

إِنَّ هَذَا الْأَمْرَ لَمْ يَكُنْ نَصْرُهُ وَ لَا خِذْلَانُهُ بِكَثْرَةٍ وَ لَا بِقِلَّةٍ وَ هُوَ دِينُ اللَّهِ الَّذِي أَظْهَرَهُ وَ جُنْدُهُ الَّذِي أَعَدَّهُ وَ أَمَدَّهُ حَتَّى بَلَغَ مَا بَلَغَ وَ طَلَعَ حَيْثُ طَلَعَ وَ نَحْنُ عَلَى مَوْعُودٍ مِنَ اللَّهِ وَ اللَّهُ مُنْجِزٌ وَعْدَهُ وَ نَاصِرٌ جُنْدَهُ

‘This matter, neither its help nor its abandonment would be by the numerous (fighters), nor by the scarcity (of fighters), and it is the Religion of Allah^–azwj which He^–azwj had Made to prevail, and His^–azwj Army which He^–azwj had Prepared and Helped until it reached what it reached, and there emerged what emerged, and we are upon a Promise from Allah^–azwj, and Allah^–azwj will Fulfil His^–azwj Promise and Help His^–azwj army.

وَ مَكَانُ الْقَيِّمِ‏ بِالْأَمْرِ مَكَانُ النِّظَامِ‏ مِنَ الْخَرَزِ يَجْمَعُهُ وَ يَضُمُّهُ فَإِنِ انْقَطَعَ النِّظَامُ تَفَرَّقَ الْخَرَزُ وَ ذَهَبَ ثُمَّ لَمْ يَجْتَمِعْ بِحَذَافِيرِهِ‏ أَبَداً

And the position of the one standing with the command is the position of the thread from the beads. He keeps them together and connects them. So, if the thread is broken, they would separate and go away and will not gather in its entirety, ever.

وَ الْعَرَبُ الْيَوْمَ وَ إِنْ كَانُوا قَلِيلًا فَهُمْ كَثِيرُونَ بِالْإِسْلَامِ عَزِيزُونَ بِالاجْتِمَاعِ فَكُنْ قُطْباً وَ اسْتَدِرِ الرَّحَى بِالْعَرَبِ وَ أَصْلِهِمْ دُونَكَ نَارَ الْحَرْبِ فَإِنَّكَ إِنْ شَخَصْتَ‏ مِنْ هَذِهِ الْأَرْضِ انْتَقَضَتْ عَلَيْكَ الْعَرَبُ مِنْ أَطْرَافِهَا وَ أَقْطَارِهَا حَتَّى يَكُونَ مَا تَدَعُ وَرَاءَكَ مِنَ الْعَوْرَاتِ أَهَمَّ إِلَيْكَ مِمَّا بَيْنَ يَدَيْكَ

And the Arabs today, even though they are few, they would be a lot with Al-Islam, strengthened by the unity. So be an axis and rotate the mill with the Arabs and be their root. Leave besides you the fire of war, for if you were to be defeated from this land, the Arabs will break upon you from its sides and its outskirts until what you leave behind you would become from the exposed, more important to you thank what is in front of you.

إِنَّ الْأَعَاجِمَ إِنْ يَنْظُرُوا إِلَيْكَ غَداً يَقُولُوا هَذَا أَصْلُ الْعَرَبِ فَإِذَا اقْتَطَعْتُمُوهُ اسْتَرَحْتُمْ فَيَكُونُ ذَلِكَ أَشَدَّ لِكَلَبِهِمْ عَلَيْكَ وَ طَمَعِهِمْ فِيكَ

The non-Arabs would be looking towards you and saying, ‘This, is a root of the Arabs, so when we eliminate him, we would be in rest. That would happen to be more intense for their eagerness upon you and their greed regarding you.

فَأَمَّا مَا ذَكَرْتَ مِنْ مَسِيرِ الْقَوْمِ إِلَى قِتَالِ الْمُسْلِمِينَ فَإِنَّ اللَّهَ سُبْحَانَهُ هُوَ أَكْرَهُ لِمَسِيرِهِمْ مِنْكَ وَ هُوَ أَقْدَرُ عَلَى تَغْيِيرِ مَا يَكْرَهُ‏

As for what you mentioned of the travelling of the people to fight against the Muslims, so Allah^–azwj the Glorious, He^–azwj is more Abhorrent to their travelling than you are, and He^–azwj is Able upon changing what He^–azwj Dislikes.

وَ أَمَّا مَا ذَكَرْتَ مِنْ عَدَدِهِمْ فَإِنَّا لَمْ نَكُنْ نُقَاتِلُ فِيمَا مَضَى بِالْكَثْرَةِ وَ إِنَّمَا كُنَّا نُقَاتِلُ بِالنَّصْرِ وَ الْمَعُونَةِ

And as for what you mentioned of their numbers, so we did not happen to fight in the past with the numerical superiority, and rather we were fighting with the Help and Assistance (of Allah^–azwj’.[146]

 

 

147 و من خطبة له ع‏

Sermon 147 – And from a sermon of his^-asws

 

الغاية من البعثة

The purpose of the Sending (Prophet-hood)

فَبَعَثَ اللَّهُ مُحَمَّداً ص بِالْحَقِّ لِيُخْرِجَ عِبَادَهُ مِنْ عِبَادَةِ الْأَوْثَانِ إِلَى عِبَادَتِهِ وَ مِنْ طَاعَةِ الشَّيْطَانِ إِلَى طَاعَتِهِ بِقُرْآنٍ قَدْ بَيَّنَهُ وَ أَحْكَمَهُ لِيَعْلَمَ الْعِبَادُ رَبَّهُمْ إِذْ جَهِلُوهُ وَ لِيُقِرُّوا بِهِ بَعْدَ إِذْ جَحَدُوهُ وَ لِيُثْبِتُوهُ بَعْدَ إِذْ أَنْكَرُوهُ

‘He^-azwj Sent Muhammad^-saww with the truth to Extract His^-azwj servants from worshipping the idols to His^-azwj worship, and from obedience of Satan^-la to His^-azwj obedience, (having Sent him^-saww) with the Quran of His^-azwj Explanations and His^-azwj Rules, to teach the servants of their Lord^-azwj when they were ignoring Him^-azwj, and to acknowledge Him^-azwj when they had rejected Him^-azwj, and to affirm Him^-azwj when they had denied Him^-azwj.

فَتَجَلَّى سُبْحَانَهُ لَهُمْ فِي كِتَابِهِ مِنْ غَيْرِ أَنْ يَكُونُوا رَأَوْهُ، بِمَا أَرَاهُمْ مِنْ قُدْرَتِهِ، وَ خَوَّفَهُمْ مِنْ سَطَوَاتِهِ، وَ كَيْفَ مَحَقَ مَنْ مَحَقَ بِالْمَثُلَاتِ وَ احْتَصَدَ مَنِ احْتَصَدَ [وَ اخْتَضَدَ مَنِ اخْتَضَدَ «خ»] بِالنَّقِمَاتِ.

The Glorious Flashed at them in His^-azwj Book without they having seen Him^-azwj, by what He^-azwj Showed them of His^-azwj Power, and Frightening them from His^-azwj Influence, and how He^-azwj Obliterated the one He^-azwj Obliterated by exemplary Punishments and Cut down the one He^-azwj Cut down with the Retribution.

 

الزمان المقبل‏

The future times

وَ إِنَّهُ سَيَأْتِي عَلَيْكُمْ مِنْ بَعْدِي زَمَانٌ لَيْسَ فِيهِ شَيْ‏ءٌ أَخْفَى مِنَ الْحَقِّ وَ لَا أَظْهَرَ مِنَ الْبَاطِلِ وَ لَا أَكْثَرَ مِنَ الْكَذِبِ عَلَى اللَّهِ وَ رَسُولِهِ وَ لَيْسَ عِنْدَ أَهْلِ ذَلِكَ الزَّمَانِ سِلْعَةٌ أَبْوَرَ مِنَ الْكِتَابِ إِذَا تُلِيَ حَقَّ تِلَاوَتِهِ وَ لَا أَنْفَقَ مِنْهُ‏ إِذَا حُرِّفَ عَنْ مَوَاضِعِهِ وَ لَا فِي الْبِلَادِ شَيْ‏ءٌ أَنْكَرَ مِنَ الْمَعْرُوفِ وَ لَا أَعْرَفَ مِنَ الْمُنْكَرِ

‘And surely there shall come a time upon you during it; there would neither be anything more hidden than the truth nor more apparent than the falsehood, nor anything more frequent than lies upon Allah^-azwj and His^-azwj Rasool^-saww. And there wouldn’t be commodity more valueless in the view of the people of that time than the Book (Quran) when it is being recited as is the right of its recitation, nor anything more valuable than it when it is altered from its places, nor would there be anything more disliked in the country than the act of kindness nor more known than the evil.

فَقَدْ نَبَذَ الْكِتَابَ حَمَلَتُهُ وَ تَنَاسَاهُ‏ حَفَظَتُهُ فَالْكِتَابُ يَوْمَئِذٍ وَ أَهْلُهُ طَرِيدَانِ مَنْفِيَّانِ وَ صَاحِبَانِ مُصْطَحِبَانِ فِي طَرِيقٍ وَاحِدٍ لَا يُؤْوِيهِمَا مُؤْوٍ فَالْكِتَابُ وَ أَهْلُهُ فِي ذَلِكَ الزَّمَانِ فِي النَّاسِ وَ لَيْسَا فِيهِمْ وَ مَعَهُمْ وَ لَيْسَا مَعَهُمْ لِأَنَّ الضَّلَالَةَ لَا تُوَافِقُ الْهُدَى وَ إِنِ اجْتَمَعَا

The bearers of the Book would have discarded it and its memorisers would have forgotten it. In those days, the Book and its people would be exiled, expelled, and these are two companions accompanying each other in one path. No one will grant them asylum. During that time the Book and its people would among the people, but they would not be among them, and with them without being with them, because the straying cannot be harmonious to the guidance even if they are together.

فَاجْتَمَعَ الْقَوْمُ عَلَى الْفُرْقَةِ وَ افْتَرَقُوا [عَنِ‏] عَلَى الْجَمَاعَةِ كَأَنَّهُمْ أَئِمَّةُ الْكِتَابِ وَ لَيْسَ الْكِتَابُ إِمَامَهُمْ فَلَمْ يَبْقَ عِنْدَهُمْ مِنْهُ إِلَّا اسْمُهُ وَ لَا يَعْرِفُونَ إِلَّا خَطَّهُ وَ زَبْرَهُ‏ وَ مِنْ قَبْلُ مَا [مَثَلُوا] مَثَّلُوا بِالصَّالِحِينَ كُلَّ مُثْلَةٍ وَ سَمَّوْا صِدْقَهُمْ عَلَى اللَّهِ فِرْيَةً وَ جَعَلُوا فِي الْحَسَنَةِ عُقُوبَةَ السَّيِّئَةِ

And the people will gather upon the sects, and they would be separate from the community. It is as if they are leaders of the Book and the Book is not their leader. There will not remain with them except its name, nor will they understand except its writing and its sheets. And from before that they would be inflicting hardships upon the righteous ones will be every difficulty, and they would name their truthfulness upon Allah^-azwj as being a libel, and they would make the punishment of the evil deed to be regarding the good deed.

وَ إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِطُولِ آمَالِهِمْ وَ تَغَيُّبِ آجَالِهِمْ حَتَّى نَزَلَ بِهِمُ الْمَوْعُودُ الَّذِي تُرَدُّ عَنْهُ الْمَعْذِرَةُ وَ تُرْفَعُ عَنْهُ التَّوْبَةُ وَ تَحُلُّ مَعَهُ الْقَارِعَةُ وَ النِّقْمَةُ

And rather the ones before you were destroyed due to their prolonged hopes and their absent mindedness of their deaths, until the threat descended with them, which the excuses were returned from it, and the repentance was raised away from it, and the Punishment and the Retribution was released with it.

 

عظة الناس‏

Preaching the people

أَيُّهَا النَّاسُ إِنَّهُ مَنِ اسْتَنْصَحَ اللَّهَ وُفِّقَ وَ مَنِ اتَّخَذَ قَوْلَهُ دَلِيلًا هُدِيَ‏ لِلَّتِي هِيَ أَقْوَمُ‏ فَإِنَّ جَارَ اللَّهِ آمِنٌ وَ عَدُوَّهُ خَائِفٌ

O you people! One who seeks Advise of Allah^-azwj would be harmonised, and one who takes His^-azwj Words as a pointer would be guided to that which is most upright, for surely, the one Sheltered by Allah^-azwj is secure and His^-azwj enemies are fearful.

وَ إِنَّهُ لَا يَنْبَغِي لِمَنْ عَرَفَ عَظَمَةَ اللَّهِ أَنْ يَتَعَظَّمَ فَإِنَّ رِفْعَةَ الَّذِينَ يَعْلَمُونَ مَا عَظَمَتُهُ أَنْ يَتَوَاضَعُوا لَهُ وَ سَلَامَةَ الَّذِينَ يَعْلَمُونَ مَا قُدْرَتُهُ أَنْ يَسْتَسْلِمُوا لَهُ فَلَا تَنْفِرُوا مِنَ الْحَقِّ نِفَارَ الصَّحِيحِ مِنَ الْأَجْرَبِ وَ الْبَارِئِ‏ مِنْ ذِي السَّقَمِ‏

And it is not befitting for the one who recognises the Magnificence of Allah^-azwj that he be magnified, for the rising of the ones who know what is the Magnificence of Allah^-azwj is that they should be humbling to Him^-azwj, and safety of the ones who know what His^-azwj Power is, they should be submitting to Him^-azwj. So, do not flee from the truth like the fleeing of the healthy one from the scabby (diseased), and the cured one from the one with illness.

وَ اعْلَمُوا أَنَّكُمْ لَنْ تَعْرِفُوا الرُّشْدَ حَتَّى تَعْرِفُوا الَّذِي‏ تَرَكَهُ وَ لَنْ تَأْخُذُوا بِمِيثَاقِ الْكِتَابِ حَتَّى تَعْرِفُوا الَّذِي نَقَضَهُ وَ لَنْ تَمَسَّكُوا بِهِ حَتَّى تَعْرِفُوا الَّذِي نَبَذَهُ

And know that you will never recognise the rightful guidance until you recognise those who have neglected it, and you will never take with the Covenant of the Book until you recognise those who have broken it, and you will never adhere with it until you recognise those who have discarded it.

فَالْتَمِسُوا ذَلِكَ مِنْ عِنْدِ أَهْلِهِ فَإِنَّهُمْ عَيْشُ الْعِلْمِ وَ مَوْتُ الْجَهْلِ هُمُ الَّذِينَ يُخْبِرُكُمْ حُكْمُهُمْ عَنْ عِلْمِهِمْ وَ صَمْتُهُمْ عَنْ مَنْطِقِهِمْ وَ ظَاهِرُهُمْ عَنْ بَاطِنِهِمْ لَا يُخَالِفُونَ الدِّينَ وَ لَا يَخْتَلِفُونَ فِيهِ فَهُوَ بَيْنَهُمْ شَاهِدٌ صَادِقٌ وَ صَامِتٌ نَاطِقٌ‏

Seek that from the presence of its rightful people, for they^-asws are the life of knowledge and death of the ignorance. They^-asws are those, their wisdom informs you about their^-asws knowledge, and their^-asws silence about their^-asws talking, and their^-asws apparent about their^-asws hidden. They^-asws are neither opposing the religion and nor are they^-asws differing from it. It is between them^-asws, as a truthful witness and a silent speaker’.[147]

 

 

148 و من كلام له ع في ذكر أهل البصرة

Sermon 148 – And from a speech of his^-asws in mentioning the people of Al-Basra

كُلُّ وَاحِدٍ مِنْهُمَا يَرْجُو الْأَمْرَ لَهُ وَ يَعْطِفُهُ عَلَيْهِ دُونَ صَاحِبِهِ لَا يَمُتَّانِ‏ إِلَى اللَّهِ بِحَبْلٍ وَ لَا يَمُدَّانِ إِلَيْهِ بِسَبَبٍ‏ كُلُّ وَاحِدٍ مِنْهُمَا حَامِلُ ضَبٍ‏ لِصَاحِبِهِ وَ عَمَّا قَلِيلٍ يُكْشَفُ قِنَاعُهُ بِهِ

‘Each one of the two (Abu Bakr and Umar) wishes the command to be for him and is leaning upon it besides his companion. They are neither dying with a rope nor are they extending towards it with a means. Each one of them is an attacking wolf to his companion, and after a little while, its veil will be uncovered by Him^-azwj.

وَ اللَّهِ لَئِنْ أَصَابُوا الَّذِي يُرِيدُونَ لَيَنْتَزِعَنَّ هَذَا نَفْسَ هَذَا وَ لَيَأْتِيَنَّ هَذَا عَلَى هَذَا قَدْ قَامَتِ الْفِئَةُ الْبَاغِيَةُ فَأَيْنَ الْمُحْتَسِبُونَ‏ فَقَدْ سُنَّتْ لَهُمُ السُّنَنُ وَ قُدِّمَ لَهُمُ الْخَبَرُ

By Allah^-azwj! If they were to attain that which they want, this soul will snatch from this soul, and this one will come upon this one. The rebel group has stood up, so where are the anticipators and the Sunnah has been established for them, and the news has proceeded to them?

وَ لِكُلِّ ضَلَّةٍ عِلَّةٌ وَ لِكُلِّ نَاكِثٍ شُبْهَةٌ وَ اللَّهِ لَا أَكُونُ كَمُسْتَمِعِ اللَّدْمِ‏ يَسْمَعُ النَّاعِيَ وَ يَحْضُرُ الْبَاكِيَ ثُمَّ لَا يَعْتَبِرُ

And for every straying is a reason, and for every breaking there is a suspicion. By Allah^-azwj! I^-asws will not happen to be like the intent listener to the voice of the obituarist and the wailers a present, then he does not take a lesson’.[148]

 

 

149 و من كلام له ع قبل موته‏

Sermon 149 – And from a sermon of his^-asws before his^-asws death

أَيُّهَا النَّاسُ كُلُّ امْرِئٍ لَاقٍ مَا يَفِرُّ مِنْهُ فِي فِرَارِهِ الْأَجَلُ مَسَاقُ النَّفْسِ‏ وَ الْهَرَبُ مِنْهُ مُوَافَاتُهُ كَمْ أَطْرَدْتُ‏ الْأَيَّامَ أَبْحَثُهَا عَنْ مَكْنُونِ هَذَا الْأَمْرِ فَأَبَى اللَّهُ إِلَّا إِخْفَاءَهُ هَيْهَاتَ عِلْمٌ مَخْزُونٌ

‘O you people! Every person will meet what he is fleeing from. During his fleeing the death is the ushering of the soul, and the fleeing from it is to meet it. How many days I^-asws spent investigating about the hidden of this matter, but Allah^-azwj Refused except He^-azwj will Keep it hidden. Far be it of the treasured knowledge!

أَمَّا وَصِيَّتِي فَاللَّهَ لَا تُشْرِكُوا بِهِ شَيْئاً وَ مُحَمَّداً ص فَلَا تُضَيِّعُوا سُنَّتَهُ أَقِيمُوا هَذَيْنِ الْعَمُودَيْنِ وَ أَوْقِدُوا هَذَيْنِ الْمِصْبَاحَيْنِ وَ خَلَاكُمْ ذَمٌ‏ مَا لَمْ تَشْرُدُوا حُمِّلَ كُلُّ امْرِئٍ مِنْكُمْ مَجْهُودَهُ وَ خُفِّفَ عَنِ الْجَهَلَةِ رَبٌّ رَحِيمٌ وَ دِينٌ قَوِيمٌ وَ إِمَامٌ عَلِيمٌ

As for my^-asws bequest regarding Allah^-azwj, do not associate anything with Him^-azwj, and Muhammad^–saww, do not waste his^–saww Sunnah. Establish these two pillars and ignite these two lamps and you will be free of condemnation so long as you are not divided. Every person from you will carry his efforts (burden), and it has been lightened from the ignoramus by a Merciful Lord^-azwj, and a straight religion, and a knowing Imam^-asws.

أَنَا بِالْأَمْسِ صَاحِبُكُمْ وَ أَنَا الْيَوْمَ عِبْرَةٌ لَكُمْ وَ غَداً مُفَارِقُكُمْ غَفَرَ اللَّهُ لِي وَ لَكُمْ

Yesterday I^–asws was your companion and today I^–asws am a lesson for you all, and tomorrow I^–asws shall separate from you. May Allah^-azwj Forgive for me^-asws and for you all.

إِنْ تَثْبُتِ الْوَطْأَةُ فِي هَذِهِ الْمَزَلَّةِ فَذَاكَ وَ إِنْ تَدْحَضِ‏ الْقَدَمُ فَإِنَّا كُنَّا فِي أَفْيَاءِ أَغْصَانٍ وَ [مَهَبِ‏] مَهَابِّ رِيَاحٍ وَ تَحْتَ ظِلِّ غَمَامٍ اضْمَحَلَّ فِي الْجَوِّ مُتَلَفَّقُهَا وَ عَفَا فِي الْأَرْضِ مَخَطُّهَا

If the treading is firm in this slippery place, so that is fine, and the foot slips, then we would be in the shade of branches, and the blowing of winds, and beneath the shade of clouds dispersing in the atmosphere, and its steps effaced in the earth.

وَ إِنَّمَا كُنْتُ جَاراً جَاوَرَكُمْ بَدَنِي أَيَّاماً وَ سَتُعْقَبُونَ مِنِّي جُثَّةً خَلَاءً سَاكِنَةً بَعْدَ حَرَاكٍ وَ صَامِتَةً بَعْدَ نُطْقٍ- [لِيَعِظَكُمْ هُدُوئِي‏] لِيَعِظْكُمْ هُدُوِّي وَ خُفُوتُ‏ إِطْرَاقِي وَ سُكُونُ أَطْرَافِي‏ فَإِنَّهُ أَوْعَظُ لِلْمُعْتَبِرِينَ مِنَ الْمَنْطِقِ‏ الْبَلِيغِ وَ الْقَوْلِ الْمَسْمُوعِ-

And rather, I^-asws was a neighbour, my^-asws body was neighbouring you for days, and you will be ending up from me^-asws an empty carcass, sill after movement, and silent after speaking. Let my^-asws lull and the slightness of my^-asws ends and stillness of my^-asws limbs preach to you all, for it is the most preaching to the lesson-takers than the eloquent talking and the heard word.

وَدَاعِي لَكُمْ وَدَاعُ امْرِئٍ مُرْصِدٍ لِلتَّلَاقِي غَداً تَرَوْنَ أَيَّامِي وَ يُكْشَفُ لَكُمْ عَنْ سَرَائِرِي وَ تَعْرِفُونَنِي بَعْدَ خُلُوِّ مَكَانِي وَ قِيَامِ غَيْرِي مَقَامِي‏

My^-asws farewell to you all is farewell of a person awaiting the meeting. Tomorrow you will see my^-asws days and there will be an uncovering for you all from my^-asws secrets, and you will be recognising me^-asws after the vacating of my^-asws place and the standing of others in my^-asws place’.[149]

 

 

150 و من خطبة له ع يومي فيها إلى الملاحم و يصف فئة من أهل الضلال‏

Sermon 150 – And from a sermon of his^-asws indicating in it to the future epic events, and he^-asws describes a party from the people of straying

وَ أَخَذُوا يَمِيناً وَ شِمَالًا ظَعْناً فِي مَسَالِكِ الْغَيِّ وَ تَرْكاً لِمَذَاهِبِ الرُّشْدِ فَلَا تَسْتَعْجِلُوا مَا هُوَ كَائِنٌ مُرْصَدٌ وَ لَا تَسْتَبْطِئُوا مَا يَجِي‏ءُ بِهِ الْغَدُ فَكَمْ مِنْ مُسْتَعْجِلٍ بِمَا إِنْ أَدْرَكَهُ وَدَّ أَنَّهُ لَمْ يُدْرِكْهُ وَ مَا أَقْرَبَ الْيَوْمَ مِنْ تَبَاشِيرِ غَدٍ

‘And they both took to the right and left, departing in the way of error, and neglected the doctrines of rightful guidance. So, do not be hastening what is going to happen and is being awaited, nor delay what is going to come tomorrow. How many hasteners, when they come across it, love not to have come across it, and how close is today from the advent of tomorrow.

يَا قَوْمِ هَذَا إِبَّانُ‏ وُرُودِ كُلِّ مَوْعُودٍ وَ [دُنُوٌّ] دُنُوٍّ مِنْ طَلْعَةِ مَا لَا تَعْرِفُونَ أَلَا وَ إِنَّ مَنْ أَدْرَكَهَا مِنَّا يَسْرِي فِيهَا بِسِرَاجٍ مُنِيرٍ وَ يَحْذُو فِيهَا عَلَى مِثَالِ الصَّالِحِينَ لِيَحُلَّ فِيهَا رِبْقاً وَ يُعْتِقَ فِيهَا رِقّاً وَ يَصْدَعَ شَعْباً وَ يَشْعَبَ صَدْعاً

O people! Meanwhile it is the (time for) occurrence of every Promised (event), and the approach of the emergence of what you are not recognising. Indeed! And the one from us^–asws who comes across it – it would be cheered by a radiant lantern and would be walking in it upon the example of the righteous ones. He^–asws would loosen the laces during it, and free the necks, and divide the united, and unite the divided.

فِي سُتْرَةٍ عَنِ النَّاسِ لَا يُبْصِرُ الْقَائِفُ‏ أَثَرَهُ وَ لَوْ تَابَعَ نَظَرَهُ ثُمَّ لَيُشْحَذَنَ‏ فِيهَا قَوْمٌ شَحْذَ الْقَيْنِ النَّصْلَ‏ تُجْلَى بِالتَّنْزِيلِ أَبْصَارُهُمْ وَ يُرْمَى بِالتَّفْسِيرِ فِي مَسَامِعِهِمْ وَ يُغْبَقُونَ كَأْسَ الْحِكْمَةِ بَعْدَ الصَّبُوحِ‏

During concealment from the people, the tracker would not see his^–asws tracks and even if his^–asws sight were to follow him^–asws. Then, during it, he^–asws would urge a people upon sharpening the blades (war), polishing their sights with the Revelation, and shooting the interpretations into their ears, and inundating them with cups of wisdom after the morning (all day long)’.

 

منها- في الضلال‏

From it regarding the straying

وَ طَالَ الْأَمَدُ بِهِمْ لِيَسْتَكْمِلُوا الْخِزْيَ وَ يَسْتَوْجِبُوا الْغِيَرَ حَتَّى إِذَا اخْلَوْلَقَ الْأَجَلُ‏ وَ اسْتَرَاحَ قَوْمٌ إِلَى الْفِتَنِ وَ [اشْتَالُوا] أَشَالُوا عَنْ لَقَاحِ حَرْبِهِمْ

‘The period was prolonged in order for the disgrace to be completed with them, and they would be obligated the challenges, until when the term ended, and a group rested to (create) the Fitna, and they armed themselves for their battles.

لَمْ يَمُنُّوا عَلَى اللَّهِ بِالصَّبْرِ وَ لَمْ يَسْتَعْظِمُوا بَذْلَ أَنْفُسِهِمْ فِي الْحَقِّ حَتَّى إِذَا وَافَقَ وَارِدُ الْقَضَاءِ انْقِطَاعَ مُدَّةِ الْبَلَاءِ حَمَلُوا بَصَائِرَهُمْ عَلَى أَسْيَافِهِمْ‏ وَ دَانُوا لِرَبِّهِمْ بِأَمْرِ وَاعِظِهِمْ

They did not seek security to Allah^–azwj with the patience and did not magnify the exertion of their selves regarding the truth, until when the Ordainment occurred terminating the period of the afflictions, they carried their view upon their swords, and they (tried to) draw near to their Lord^–azwj by the orders of their advisers.

حَتَّى إِذَا قَبَضَ اللَّهُ رَسُولَهُ ص رَجَعَ قَوْمٌ عَلَى الْأَعْقَابِ وَ غَالَتْهُمُ السُّبُلُ وَ اتَّكَلُوا عَلَى الْوَلَائِجِ‏ وَ وَصَلُوا غَيْرَ الرَّحِمِ وَ هَجَرُوا السَّبَبَ الَّذِي أُمِرُوا بِمَوَدَّتِهِ وَ نَقَلُوا الْبِنَاءَ عَنْ رَصِّ أَسَاسِهِ فَبَنَوْهُ فِي غَيْرِ مَوْضِعِهِ

Until when Allah^–azwj Caused His^–azwj Rasool^–saww to pass away, a people turned back upon their heels, and their ways made them err, and they relied upon the deceitful confidants, and they maintained relations with other than the relatives (of Rasool-Allah^–saww), and they abandoned the means which they had been Commanded with being cordial with, and they transferred the building from its strong foundation and built it in other than its (rightful) place.

مَعَادِنُ كُلِّ خَطِيئَةٍ وَ أَبْوَابُ كُلِّ ضَارِبٍ فِي غَمْرَةٍ قَدْ مَارُوا فِي الْحَيْرَةِ وَ ذَهَلُوا فِي السَّكْرَةِ عَلَى سُنَّةٍ مِنْ آلِ فِرْعَوْنَ مِنْ مُنْقَطِعٍ إِلَى الدُّنْيَا رَاكِنٍ أَوْ مُفَارِقٍ لِلدِّينِ مُبَايِنٍ‏

(They are) mines of every mistake, and doors of every one groping in the dark. They have passed in the confusion and were astounded from the intoxication being upon the ways of the people of Pharaoh^–la, from cutting off (from the Hereafter) inclining to the world or separating far away from the Religion’.[150]

 

 

151 و من خطبة له ع يحذر من الفتن‏

Sermon 151 – And from a sermon of his^-asws caution from the Fitna

 

اللّه و رسوله

Allah^-azwj and His^-azwj Rasool^-saww

وَ أَحْمَدُ اللَّهَ وَ أَسْتَعِينُهُ عَلَى مَدَاحِرِ الشَّيْطَانِ وَ مَزَاجِرِهِ وَ الِاعْتِصَامِ مِنْ حَبَائِلِهِ وَ مَخَاتِلِهِ‏

‘And I^-asws praise Allah^-azwj and I^-asws seek His^-azwj Assistance upon his^-la cheating, and his^-la deceits, and holding fast to his^-la ropes (allurements), and his^-la sneak attacks.

وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ نَجِيبُهُ وَ صَفْوَتُهُ لَا يُؤَازَى فَضْلُهُ وَ لَا يُجْبَرُ فَقْدُهُ أَضَاءَتْ بِهِ الْبِلَادُ بَعْدَ الضَّلَالَةِ الْمُظْلِمَةِ وَ الْجَهَالَةِ الْغَالِبَةِ وَ الْجَفْوَةِ الْجَافِيَةِ وَ النَّاسُ يَسْتَحِلُّونَ الْحَرِيمَ وَ يَسْتَذِلُّونَ الْحَكِيمَ يَحْيَوْنَ عَلَى فَتْرَةٍ وَ يَمُوتُونَ عَلَى كَفْرَةٍ

And I^-asws testify that Muhammad^-saww is His^-azwj servant, and His^-azwj Rasool^-saww, and His^-azwj Highborn. Neither are his^-saww merits hidden, nor can his^-saww loss be replaced. The cities were illuminated by him^-saww after the darkness of straying and the overwhelming ignorance, and the habitual rudeness, and the people were permitting the Prohibition(s) and humiliating the wise ones, living upon a gap period (without any Prophets^-as) and dying upon Kufr.

 

التحذير من الفتن‏

The cautioning from the Fitna

ثُمَّ إِنَّكُمْ مَعْشَرَ الْعَرَبِ أَغْرَاضُ بَلَايَا قَدِ اقْتَرَبَتْ فَاتَّقُوا سَكَرَاتِ النِّعْمَةِ وَ احْذَرُوا بَوَائِقَ‏ النِّقْمَةِ وَ تَثَبَّتُوا فِي قَتَامِ الْعِشْوَةِ وَ اعْوِجَاجِ الْفِتْنَةِ عِنْدَ طُلُوعِ جَنِينِهَا وَ ظُهُورِ كَمِينِهَا وَ انْتِصَابِ قُطْبِهَا وَ مَدَارِ رَحَاهَا

‘Then you, community of Arabs, are the aim of calamities which have drawn near, therefore fear the intoxication of the bounties (wealth), and be cautioned with the punishment to befall, and be steadfast during the darkness of austerity, and crookedness of the Fitna during the emergence of its foetus (birth), and appearance of its snares, and its axis is installed, and its mills (begin to) rotate.

تَبْدَأُ فِي مَدَارِجَ خَفِيَّةٍ وَ تَئُولُ إِلَى فَظَاعَةٍ جَلِيَّةٍ شِبَابُهَا كَشِبَابِ الْغُلَامِ وَ آثَارُهَا كَآثَارِ السِّلَامِ‏ يَتَوَارَثُهَا الظَّلَمَةُ بِالْعُهُودِ أَوَّلُهُمْ قَائِدٌ لِآخِرِهِمْ وَ آخِرُهُمْ مُقْتَدٍ بِأَوَّلِهِمْ

It begins in hidden steps and develops into a manifest atrocity. Its youthfulness is like the youthfulness of the adolescent boy and its impacts are like the impacts of peace (and harmony). The oppressors inherit it by the agreements, their first one being a guide to their last one, and their last one being led by their first one.

يَتَنَافَسُونَ فِي دُنْيَا دَنِيَّةٍ وَ يَتَكَالَبُونَ عَلَى جِيفَةٍ مُرِيحَةٍ وَ عَنْ قَلِيلٍ يَتَبَرَّأُ التَّابِعُ مِنَ الْمَتْبُوعِ وَ الْقَائِدُ مِنَ الْمَقُودِ فَيَتَزَايَلُونَ‏ بِالْبَغْضَاءِ وَ يَتَلَاعَنُونَ عِنْدَ اللِّقَاءِ

They are competing regarding a lowly world and are leaping upon a stinking carcass, and after a little while the follower will disavow from the followed, and the leader from the led. They will separate with the hatred (for each other) and will be curing during the meeting.

ثُمَّ يَأْتِي بَعْدَ ذَلِكَ طَالِعُ الْفِتْنَةِ الرَّجُوفِ‏ وَ الْقَاصِمَةِ الزَّحُوفِ فَتَزِيغُ قُلُوبٌ بَعْدَ اسْتِقَامَةٍ وَ تَضِلُّ رِجَالٌ بَعْدَ سَلَامَةٍ وَ تَخْتَلِفُ الْأَهْوَاءُ عِنْدَ هُجُومِهَا وَ تَلْتَبِسُ الْآرَاءُ عِنْدَ نُجُومِهَا-

Then, after that will arrive the rising Fitna, the shockwave, and the crushing ruination. The hearts will deviate after having been straight and men will stray after safety, and the personal desires will differ at its gathering, and the opinions will be confused at its peak.

مَنْ أَشْرَفَ لَهَا قَصَمَتْهُ وَ مَنْ سَعَى فِيهَا حَطَمَتْهُ يَتَكَادَمُونَ‏ فِيهَا تَكَادُمَ الْحُمُرِ فِي الْعَانَةِ قَدِ اضْطَرَبَ مَعْقُودُ الْحَبْلِ وَ عَمِيَ وَجْهُ الْأَمْرِ تَغِيضُ‏ فِيهَا الْحِكْمَةُ وَ تَنْطِقُ فِيهَا الظَّلَمَةُ

One who approaches towards it, it would shatter him, and one who strives in it, and it would crush him. They will bruise each other during it like the bruising by the donkeys in the herd enclosure. The twists of the rope would be restless, and the faces of the affairs would be blinded. The wise ones would diminish during it and the oppressors would be speaking during it.

وَ تَدُقُ‏ أَهْلَ الْبَدْوِ بِمِسْحَلِهَا وَ تَرُضُّهُمْ‏ بِكَلْكَلِهَا يَضِيعُ فِي غُبَارِهَا الْوُحْدَانُ‏ وَ يَهْلِكُ فِي طَرِيقِهَا الرُّكْبَانُ تَرِدُ بِمُرِّ الْقَضَاءِ وَ تَحْلُبُ عَبِيطَ الدِّمَاءِ وَ تَثْلِمُ مَنَارَ الدِّينِ‏ وَ تَنْقُضُ عَقْدَ الْيَقِينِ

The Bedouins will be pounded by its hammers and crushed by all of it. The lone marchers will be wasted in its dust and the riders would be destroyed in its path. It will arrive with bitterness of the Decree and exude blood (instead of) milk, and the minarets of religion would be dented, and the ties of certainty will be broken.

يَهْرُبُ مِنْهَا الْأَكْيَاسُ‏ وَ يُدَبِّرُهَا الْأَرْجَاسُ‏ مِرْعَادٌ مِبْرَاقٌ كَاشِفَةٌ عَنْ سَاقٍ تُقْطَعُ فِيهَا الْأَرْحَامُ وَ يُفَارَقُ عَلَيْهَا الْإِسْلَامُ بَرِيئُهَا سَقِيمٌ وَ ظَاعِنُهَا مُقِيمٌ‏

The clever will flee from it and the evil ones will manage it, thundering, flashing (like lightning), uncovering from a leg. The kinship would be terminated during it and Al-Islam would be separated upon it. Its healthy one would be sick (affected) and its thoughtful one would stay’.

منها- بَيْنَ قَتِيلٍ مَطْلُولٍ‏  وَ خَائِفٍ مُسْتَجِيرٍ يَخْتِلُونَ‏ بِعَقْدِ الْأَيْمَانِ وَ بِغُرُورِ الْإِيمَانِ فَلَا تَكُونُوا أَنْصَابَ‏ الْفِتَنِ وَ أَعْلَامَ الْبِدَعِ- وَ الْزَمُوا مَا عُقِدَ عَلَيْهِ حَبْلُ الْجَمَاعَةِ وَ بُنِيَتْ عَلَيْهِ أَرْكَانُ الطَّاعَةِ وَ اقْدَمُوا عَلَى اللَّهِ مَظْلُومِينَ وَ لَا تَقْدَمُوا عَلَيْهِ ظَالِمِينَ

And from it: ‘Between the un-avenged slain ones and the sheltered fearful ones, they will be confused by the ties of oaths, and deceptive beliefs. So, do not become monuments of Fitna and flags of innovations, and stick to what the rope of unity is tied upon, and elements of obedience are built upon, and proceed to Allah^-azwj as oppressed, and do not proceed to Him^-asws as oppressors.

وَ اتَّقُوا مَدَارِجَ الشَّيْطَانِ وَ مَهَابِطَ الْعُدْوَانِ وَ لَا تُدْخِلُوا بُطُونَكُمْ لُعَقَ‏ الْحَرَامِ فَإِنَّكُمْ بِعَيْنِ‏ مَنْ حَرَّمَ عَلَيْكُمُ الْمَعْصِيَةَ وَ سَهَّلَ لَكُمْ سُبُلَ الطَّاعَةِ

And fear the encroachments of Satan^-la and places of aggression, and do not insert into your bellies Prohibited morsels for you are in the Eye (surveillance) of the One^-azwj who has Prohibited the acts of disobedience upon you and has Eased for you the ways of obedience’.[151]

 

 

152 و من خطبة له ع‏

Sermon 152 – And from a sermon of his^-asws

 

في صفات اللّه جل جلاله، و صفات أئمة الدين‏

Regarding Attributes of Allah^-azwj, Majestic is His^-azwj Majesty, and attributes of the Imams^-asws of religion

الْحَمْدُ لِلَّهِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ وَ بِمُحْدَثِ خَلْقِهِ عَلَى أَزَلِيَّتِهِ‏ وَ بِاشْتِبَاهِهِمْ عَلَى أَنْ لَا شَبَهَ لَهُ

‘The Praise is for Allah^-azwj Who is evidenced upon His^-azwj existence by His^-azwj creation, and by the newly occurrence of His^-azwj creation upon His^-azwj eternality, and by their similarities upon that there is no resemblance for Him^-azwj.

لَا تَسْتَلِمُهُ‏ الْمَشَاعِرُ وَ لَا تَحْجُبُهُ السَّوَاتِرُ لِافْتِرَاقِ الصَّانِعِ وَ الْمَصْنُوعِ وَ الْحَادِّ وَ الْمَحْدُودِ وَ الرَّبِّ وَ الْمَرْبُوبِ

Neither can the sensory perception perceive him, nor can the curtains veil him due to the difference between the Maker and the made, and the Limitless and the limited, and the Lord^-azwj and the nourished.

الْأَحَدِ بِلَا تَأْوِيلِ عَدَدٍ وَ الْخَالِقِ لَا بِمَعْنَى حَرَكَةٍ وَ نَصَبٍ‏ وَ السَّمِيعِ لَا بِأَدَاةٍ وَ الْبَصِيرِ لَا بِتَفْرِيقِ آلَةٍ وَ الشَّاهِدِ لَا بِمُمَاسَّةٍ وَ الْبَائِنِ‏ لَا بِتَرَاخِي مَسَافَةٍ وَ الظَّاهِرِ لَا بِرُؤْيَةٍ وَ الْبَاطِنِ لَا بِلَطَافَةٍ بَانَ مِنَ الْأَشْيَاءِ بِالْقَهْرِ لَهَا وَ الْقُدْرَةِ عَلَيْهَا وَ بَانَتِ الْأَشْيَاءُ مِنْهُ بِالْخُضُوعِ لَهُ وَ الرُّجُوعِ إِلَيْهِ

The One^-azwj without explanation of the numbers, and the Creator nor by meaning of movement and fatigue, and the Hearing, not by tools, and the Seeing, not by separation of the eyelids, and the Witness, not by nearness, and Distinct, not by a measurement of distance, and the Apparent, nor by being seen, and the Hidden, not by subtleness from the thing with the subduing to it and the Power upon it, and the things are distinct from Him^-azwj with the humbleness to Him^-azwj and the return to Him^-azwj.

مَنْ وَصَفَهُ فَقَدْ حَدَّهُ‏ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ وَ مَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ وَ مَنْ قَالَ كَيْفَ فَقَدِ اسْتَوْصَفَهُ وَ مَنْ قَالَ أَيْنَ فَقَدْ حَيَّزَهُ

One who described Him^-azwj, so he has limited Him^-azwj, and the one who limits Him^-azwj so he has counted him, and the one who counts Him^-azwj so he has invalidated His^-azwj eternality, and the one who says, ‘How’, so he has described Him^-azwj, and the one who says, ‘Where’, so he has restricted Him^-azwj.

عَالِمٌ إِذْ لَا مَعْلُومٌ وَ رَبٌّ إِذْ لَا مَرْبُوبٌ وَ قَادِرٌ إِذْ لَا مَقْدُورٌ

A Knower when there was nothing known, and Lord^-azwj when there was nothing being nourished, and Powerful when there was nothing empowered’.

أئمة الدين‏

The Imams^-asws of religion

منها قَدْ طَلَعَ طَالِعٌ وَ لَمَعَ لَامِعٌ وَ لَاحَ‏ لَائِحٌ وَ اعْتَدَلَ مَائِلٌ وَ اسْتَبْدَلَ اللَّهُ بِقَوْمٍ قَوْماً وَ بِيَوْمٍ يَوْماً وَ انْتَظَرْنَا الْغِيَرَ انْتِظَارَ الْمُجْدِبِ الْمَطَرَ

From it – ‘The emerging one has emerged, and the shiner has shone, and the appearing one has appeared, and the crookedly inclined one has been straightened, and Allah^–azwj has Replaced a people with a people and a day with a day, and we^–asws awaited the change like the waiting of the drought-stricken ones waiting for the rain.

وَ إِنَّمَا الْأَئِمَّةُ قُوَّامُ اللَّهِ عَلَى خَلْقِهِ وَ عُرَفَاؤُهُ عَلَى عِبَادِهِ وَ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَهُمْ وَ عَرَفُوهُ وَ لَا يَدْخُلُ النَّارَ إِلَّا مَنْ أَنْكَرَهُمْ وَ أَنْكَرُوهُ

But rather, the Imams^-asws are the Custodians of Allah^-azwj upon His^-azwj creatures, and His^-azwj recognisers upon His^-azwj servants. None can enter the Paradise except one recognising them^-asws and they^-asws recognise him, nor enter the Fire except one who denies them^-asws and they^-asws deny him.

إ ِنَّ اللَّهَ تَعَالَى خَصَّكُمْ بِالْإِسْلَامِ وَ اسْتَخْلَصَكُمْ لَهُ وَ ذَلِكَ لِأَنَّهُ اسْمُ سَلَامَةٍ وَ جِمَاعُ‏ كَرَامَةٍ اصْطَفَى اللَّهُ تَعَالَى مَنْهَجَهُ وَ بَيَّنَ حُجَجَهُ مِنْ ظَاهِرِ عِلْمٍ وَ بَاطِنِ حُكْمٍ لَا تَفْنَى غَرَائِبُهُ‏ وَ لَا تَنْقَضِي عَجَائِبُهُ

And Allah^–azwj the Exalted has Specialised you all with Al-Islam and has Purified you for it, and that is because it is a name of safety, and a collection of honours. Allah^–azwj the Exalted Chose His^–azwj manifesto (Quran) and Manifested His^–azwj Divine Authorities from apparent knowledge and hidden wisdom. Its wonders never deplete not do its marvels terminate.

فِيهِ مَرَابِيعُ النِّعَمِ‏ وَ مَصَابِيحُ الظُّلَمِ لَا تُفْتَحُ الْخَيْرَاتُ إِلَّا بِمَفَاتِيحِهِ وَ لَا تُكْشَفُ الظُّلُمَاتُ إِلَّا بِمَصَابِيحِهِ قَدْ أَحْمَى حِمَاهُ‏ وَ أَرْعَى مَرْعَاهُ فِيهِ شِفَاءُ [الْمُشْتَفِي‏] الْمُسْتَشْفِي وَ كِفَايَةُ الْمُكْتَفِي‏

In it are blossoming bounties and the lamps for the darkness. The goodness cannot be opened up except by its keys, not can the darkness be removed except with it lamps. He^–azwj has Protected its protections and pastures for its grazing. In it is a healing for the ones to be healed and sufficiency for the ones to be sufficed’.[152]

 

 

153 و من خطبة له ع‏

Sermon 153 – And from a sermon of his^-asws

 

صفة الضال‏

Description of the straying one

وَ هُوَ فِي مُهْلَةٍ مِنَ اللَّهِ يَهْوِي مَعَ الْغَافِلِينَ وَ يَغْدُو مَعَ الْمُذْنِبِينَ بِلَا سَبِيلٍ قَاصِدٍ وَ لَا إِمَامٍ قَائِدٍ

‘And he is in respite from Allah^-azwj, collapsing with the heedless ones, and going with the sinners with any way aimed at nor an Imam^-asws to guide.

صفات الغافلين‏

Attributes of the heedless ones

منها- حَتَّى إِذَا كَشَفَ لَهُمْ عَنْ جَزَاءِ مَعْصِيَتِهِمْ وَ اسْتَخْرَجَهُمْ مِنْ جَلَابِيبِ غَفْلَتِهِمُ اسْتَقْبَلُوا مُدْبِراً وَ اسْتَدْبَرُوا مُقْبِلًا فَلَمْ يَنْتَفِعُوا بِمَا أَدْرَكُوا مِنْ طَلِبَتِهِمْ وَ لَا بِمَا قَضَوْا مِنْ وَطَرِهِمْ-

From it – ‘Until when He^-azwj Uncovers for them from Recompense of their acts of disobedience, and Extracts them from the coverings of their heedlessness, they will face what they had turned back from, and turn back from what they had been facing. So they will not benefit with what they had achieved from their seeking nor with that they had fulfilled from their desires.

إِنِّي أُحَذِّرُكُمْ وَ نَفْسِي هَذِهِ الْمَنْزِلَةَ فَلْيَنْتَفِعِ امْرُؤٌ بِنَفْسِهِ فَإِنَّمَا الْبَصِيرُ مَنْ سَمِعَ فَتَفَكَّرَ وَ نَظَرَ فَأَبْصَرَ وَ انْتَفَعَ بِالْعِبَرِ ثُمَّ سَلَكَ جَدَداً وَاضِحاً يَتَجَنَّبُ فِيهِ الصَّرْعَةَ فِي الْمَهَاوِي وَ الضَّلَالَ فِي‏ الْمَغَاوِي‏ وَ لَا يُعِينُ عَلَى نَفْسِهِ الْغُوَاةَ بِتَعَسُّفٍ فِي حَقٍّ أَوْ تَحْرِيفٍ فِي نُطْقٍ أَوْ تَخَوُّفٍ مِنْ صِدْقٍ‏

I^-asws am cautioning you, and my^-asws own self is at this status. Let a person benefit with himself, for rather the insightful is the one who hears so he contemplates, and he looks so he is insightful, and he benefits with the lessons. Then he travels the clear path keeping aside from falling into the holes and straying into the errors, and he does not assist the deviators against himself by avoiding a right or alteration in speaking or fearing from truthfulness.

عظة الناس‏

Preaching the people

فَأَفِقْ أَيُّهَا السَّامِعُ مِنْ سَكْرَتِكَ وَ اسْتَيْقِظْ مِنْ غَفْلَتِكَ وَ اخْتَصِرْ مِنْ عَجَلَتِكَ وَ أَنْعِمِ الْفِكْرَ فِيمَا جَاءَكَ عَلَى لِسَانِ النَّبِيِّ الْأُمِّيِّ ص مِمَّا لَا بُدَّ مِنْهُ وَ لَا مَحِيصَ عَنْهُ وَ خَالِفْ مَنْ خَالَفَ ذَلِكَ إِلَى غَيْرِهِ وَ دَعْهُ وَ مَا رَضِيَ لِنَفْسِهِ وَ ضَعْ فَخْرَكَ وَ احْطُطْ كِبْرَكَ وَ اذْكُرْ قَبْرَكَ فَإِنَّ عَلَيْهِ مَمَرَّكَ

‘O you people! Sober up from your intoxication, and wake up from your heedlessness, and reduce your hastiness, and soften your thinking regarding what has come to you upon the tongue of the Ummy Prophet^-saww, from what inevitable and inescapable, and oppose the one opposing that to something else, and leave him and what he is pleased for himself, and drop your pride and remove your arrogance, and remember your grave, for to it is your passage.

وَ كَمَا تَدِينُ تُدَانُ وَ كَمَا تَزْرَعُ تَحْصُدُ وَ مَا قَدَّمْتَ الْيَوْمَ تَقْدَمُ عَلَيْهِ غَداً فَامْهَدْ ِقَدَمِكَ وَ قَدِّمْ لِيَوْمِكَ

And just as you have dealt out, you will be dealt with, and just as you have sown, you shall reap, and whatever you send ahead today, you shall arrive to it tomorrow, therefore smoothen for your feet and go ahead to your day.

فَالْحَذَرَ الْحَذَرَ أَيُّهَا الْمُسْتَمِعُ وَ الْجِدَّ الْجِدَّ أَيُّهَا الْغَافِلُ- وَ لا يُنَبِّئُكَ مِثْلُ خَبِيرٍ

The caution! The caution, O you listeners! The struggle! The struggle, o you heedless ones, and no one can inform you like an informed one.

إِنَّ مِنْ عَزَائِمِ اللَّهِ فِي الذِّكْرِ الْحَكِيمِ الَّتِي عَلَيْهَا يُثِيبُ وَ يُعَاقِبُ وَ لَهَا يَرْضَى وَ يَسْخَطُ أَنَّهُ لَا يَنْفَعُ عَبْداً وَ إِنْ أَجْهَدَ نَفْسَهُ وَ أَخْلَصَ فِعْلَهُ أَنْ يَخْرُجَ مِنَ الدُّنْيَا لَاقِياً رَبَّهُ بِخَصْلَةٍ مِنْ هَذِهِ الْخِصَالِ لَمْ يَتُبْ مِنْهَا

Surely, it is from the Determinations of Allah^-azwj in the Wise Zikr (Quran) which He^-azwj shall Reward upon it and Punish, and He^-azwj is Satisfied for it and Dissatisfied, no servant will benefit, and even if he were to exert himself and be sincere in his deed, if he were to exit from the world to meet his Lord^-azwj, with any trait from these traits, not having repented from it –

أَنْ يُشْرِكَ بِاللَّهِ فِيمَا افْتَرَضَ عَلَيْهِ مِنْ عِبَادَتِهِ أَوْ يَشْفِيَ غَيْظَهُ بِهَلَاكِ نَفْسٍ أَوْ يَعُرَّ بِأَمْرٍ فَعَلَهُ غَيْرُهُ أَوْ يَسْتَنْجِحَ‏ حَاجَةً إِلَى النَّاسِ بِإِظْهَارِ بِدْعَةٍ فِي دِينِهِ أَوْ يَلْقَى النَّاسَ بِوَجْهَيْنِ أَوْ يَمْشِيَ‏ فِيهِمْ بِلِسَانَيْنِ

If he had associated with Allah^-azwj regarding what He^-azwj has Obligated upon him of worshipping Him^-azwj, or he had healed his rage by destroying (killing) a soul or had faulted others for a matter he had done it himself or has fulfilled a need to the people by revealing an innovation in his religion, or had met the people with two faces, or walked among them with two tongues.

اعْقِلْ ذَلِكَ فَإِنَّ الْمِثْلَ دَلِيلٌ عَلَى شِبْهِهِ إِنَّ الْبَهَائِمَ هَمُّهَا بُطُونُهَا وَ إِنَّ السِّبَاعَ هَمُّهَا الْعُدْوَانُ عَلَى غَيْرِهَا وَ إِنَّ النِّسَاءَ هَمُّهُنَّ زِينَةُ الْحَيَاةِ الدُّنْيَا وَ الْفَسَادُ فِيهَا إِنَّ الْمُؤْمِنِينَ مُسْتَكِينُونَ‏ إِنَّ الْمُؤْمِنِينَ مُشْفِقُونَ إِنَّ الْمُؤْمِنِينَ خَائِفُونَ‏

Understand that, for the example evidence’s upon its like. The beasts, their main concern is their bellies, and the predators, their main concern is the aggression upon others, and the women, their main concern is adornment of life of the world and the corruption in it. The Momineen are humble! The Momineen are compassionate! The Momineen are fearful!’[153]

154 و من خطبة له ع يذكر فيها فضائل أهل البيت‏

Sermon 154 – And from a sermon of his^-asws mentioning in it, merits of People^‑asws of the Household

وَ نَاظِرُ قَلْبِ‏ اللَّبِيبِ بِهِ يُبْصِرُ أَمَدَهُ وَ يَعْرِفُ غَوْرَهُ‏ وَ نَجْدَهُ‏

‘A consideration of a heart of the understanding one, he would be insightful by it of his purpose, and he would recognise his low point and his high point.

دَاعٍ دَعَا وَ رَاعٍ رَعَى فَاسْتَجِيبُوا لِلدَّاعِي وَ اتَّبِعُوا الرَّاعِيَ

The caller has called, and the shepherd is pasturing, so answer to the caller, and follow the shepherd.

قَدْ خَاضُوا بِحَارَ الْفِتَنِ وَ أَخَذُوا بِالْبِدَعِ دُونَ السُّنَنِ وَ أَرَزَ الْمُؤْمِنُونَ وَ نَطَقَ الضَّالُّونَ الْمُكَذِّبُونَ

They have splashed into the oceans of Fitna (strife), and they have taken with the innovations besides the Sunnah, and the Momineen are silent, and the straying ones, the liars are talking.

نَحْنُ الشِّعَارُ وَ الْأَصْحَابُ وَ الْخَزَنَةُ وَ الْأَبْوَابُ وَ لَا تُؤْتَى الْبُيُوتُ إِلَّا مِنْ أَبْوَابِهَا فَمَنْ أَتَاهَا مِنْ غَيْرِ أَبْوَابِهَا سُمِّيَ سَارِقاً

We^-asws are the near of kin and the companions (of Rasool-Allah^-saww), and treasurers of the doors (of knowledge), and the houses cannot be accessed except from their doors. So, the one comes to them from other than their doors, he is named as a thief’.

منها- فِيهِمْ كَرَائِمُ‏ الْقُرْآنِ وَ هُمْ كُنُوزُ الرَّحْمَنِ إِنْ نَطَقُوا صَدَقُوا وَ إِنْ صَمَتُوا لَمْ يُسْبَقُوا

From it – ‘Regarding them^-asws are the honours of the Quran, and they^-asws are the treasures of the Beneficent. If they^-asws speak, they are truthful, and if they^-asws are silent, they would not be preceded (in speaking).

فَلْيَصْدُقْ رَائِدٌ أَهْلَهُ وَ لْيُحْضِرْ عَقْلَهُ وَ لْيَكُنْ مِنْ أَبْنَاءِ الْآخِرَةِ فَإِنَّهُ مِنْهَا قَدِمَ وَ إِلَيْهَا يَنْقَلِبُ‏

Let him be truthful of the view of his people, and let him caution his intellect, and let him become from the sons of the Hereafter for he has arrived from it and will be returning to it.

فَالنَّاظِرُ بِالْقَلْبِ الْعَامِلُ بِالْبَصَرِ يَكُونُ مُبْتَدَأُ عَمَلِهِ أَنْ يَعْلَمَ أَ عَمَلُهُ عَلَيْهِ أَمْ لَهُ فَإِنْ كَانَ لَهُ مَضَى فِيهِ وَ إِنْ كَانَ عَلَيْهِ وَقَفَ عَنْهُ فَإِنَّ الْعَامِلَ بِغَيْرِ عِلْمٍ كَالسَّائِرِ عَلَى غَيْرِ طَرِيقٍ فَلَا يَزِيدُهُ بُعْدُهُ عَنِ الطَّرِيقِ الْوَاضِحِ إِلَّا بُعْداً مِنْ حَاجَتِهِ وَ الْعَامِلُ بِالْعِلْمِ كَالسَّائِرِ عَلَى الطَّرِيقِ الْوَاضِحِ فَلْيَنْظُرْ نَاظِرٌ أَ سَائِرٌ هُوَ أَمْ رَاجِعٌ

The onlooker is with insight with the heart of the worker. He will begin his work if he knows whether his work is against him or for it? So, if it was for him, he would continue in it, and if it was against him, he would pause from it. The worker without knowledge is like the traveller upon another (wrong) road, so his remoteness from the road will not increase him except in remoteness, while the worker with knowledge is like a traveller upon the clear path. So, let the onlooker see, should he travel, or should he return?

وَ اعْلَمْ أَنَّ لِكُلِّ ظَاهِرٍ بَاطِناً عَلَى مِثَالِهِ فَمَا طَابَ ظَاهِرُهُ طَابَ بَاطِنُهُ وَ مَا خَبُثَ ظَاهِرُهُ خَبُثَ بَاطِنُهُ وَ قَدْ قَالَ الرَّسُولُ الصَّادِقُ ص إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ وَ يُبْغِضُ عَمَلَهُ وَ يُحِبُّ الْعَمَلَ وَ يُبْغِضُ بَدَنَهُ

And know, that forever apparent, there is an esoteric upon the like of it. So, whatever, its apparent is good, its esoteric is good, and whatever, its apparent is wicked, its esoteric is wicked, and the truthful Rasool^-saww has said: ‘Allah^-azwj Loves the servant and Hates his deed, and He^-azwj Loves the deed and Hates his body’.

وَ اعْلَمْ أَنَّ لِكُلِّ عَمَلٍ نَبَاتاً وَ كُلُّ نَبَاتٍ لَا غِنَى بِهِ عَنِ الْمَاءِ وَ الْمِيَاهُ مُخْتَلِفَةٌ فَمَا طَابَ سَقْيُهُ طَابَ غَرْسُهُ وَ حَلَتْ ثَمَرَتُهُ وَ مَا خَبُثَ سَقْيُهُ خَبُثَ غَرْسُهُ وَ أَمَرَّتْ ثَمَرَتُهُ‏

And know that for every deed there is a plant, and each plant cannot be needless from the water, and the waters are various. So, whatever its quenching is good, plant it, and sweet would be its fruit, and whatever its quenching is bad, bad would be its planting, and bitter would be its fruits’.[154]

 

 

155 و من خطبة له ع يذكر فيها بديع خلقة الخفاش‏

Sermon 155 – And from a sermon of his^-asws mentioning in it exquisite creation of the bat

 

حمد اللّه و تنزيهه‏

Praise of Allah^-azwj and His^-azwj Extolment

الْحَمْدُ لِلَّهِ الَّذِي انْحَسَرَتِ‏ الْأَوْصَافُ عَنْ كُنْهِ مَعْرِفَتِهِ وَ رَدَعَتْ‏ عَظَمَتُهُ الْعُقُولَ فَلَمْ تَجِدْ مَسَاغاً إِلَى بُلُوغِ غَايَةِ مَلَكُوتِهِ

‘The Praise is for Allah^-azwj Who the descriptions are deficient from understanding His^-azwj Being, and the intellects stop (working) at His^-azwj Magnificence. One cannot find the possibility to reach the peak of His^-azwj Kingdom.

هُوَ اللَّهُ‏ الْحَقُّ الْمُبِينُ‏ أَحَقُّ وَ أَبْيَنُ مِمَّا تَرَى الْعُيُونُ لَمْ تَبْلُغْهُ الْعُقُولُ بِتَحْدِيدٍ فَيَكُونَ مُشَبَّهاً وَ لَمْ تَقَعْ عَلَيْهِ الْأَوْهَامُ بِتَقْدِيرٍ فَيَكُونَ مُمَثَّلًا

He^-azwj is Allah^-azwj, the King, the clear Truth, and is clearer than what the eyes can see. The intellects cannot reach Him^-azwj by limitations, so He^-azwj could be resembled, and the imaginations cannot occur upon Him^-azwj by measurements, so He^-azwj could be resembled.

خَلَقَ الْخَلْقَ عَلَى غَيْرِ تَمْثِيلٍ وَ لَا مَشُورَةِ مُشِيرٍ وَ لَا مَعُونَةِ مُعِينٍ فَتَمَّ خَلْقُهُ بِأَمْرِهِ وَ أَذْعَنَ لِطَاعَتِهِ فَأَجَابَ وَ لَمْ يُدَافِعْ وَ انْقَادَ وَ لَمْ يُنَازِعْ‏

He^-azwj Created the creatures without basing upon a prior example, nor consultation of a counsel, nor assistance of an assistance. His^-azwj creation was completed by His^-azwj Command, and were Proclaimed to obey Him^-azwj, so they answered, and they did not repel, and they submitted and did not contend.

 

خلقة الخفاش‏

Creation of the bat

وَ مِنْ لَطَائِفِ صَنْعَتِهِ وَ عَجَائِبِ خِلْقَتِهِ مَا أَرَانَا مِنْ غَوَامِضِ الْحِكْمَةِ فِي هَذِهِ الْخَفَافِيشِ الَّتِي يَقْبِضُهَا الضِّيَاءُ الْبَاسِطُ لِكُلِّ شَيْ‏ءٍ وَ يَبْسُطُهَا الظَّلَامُ الْقَابِضُ لِكُلِّ حَيٍّ وَ كَيْفَ عَشِيَتْ‏ أَعْيُنُهَا عَنْ أَنْ تَسْتَمِدَّ مِنَ الشَّمْسِ الْمُضِيئَةِ نُوراً تَهْتَدِي بِهِ فِي مَذَاهِبِهَا وَ تَتَّصِلُ بِعَلَانِيَةِ بُرْهَانِ الشَّمْسِ إِلَى مَعَارِفِهَا

And from the subtle of His^-azwj Making and wondrous of His^-azwj Creations what He^-azwj has Shown us from the depths of Wisdom in these bats which the illumination spreading to all things withholds it, and the darkness withholding all living beings spreads it; and how it shuts its eyes from being dazzled from the illuminating sun, a light to be guide in its going and arrive at the known places by the directions of the sun to recognising it.

وَ رَدَعَهَا بِتَلَأْلُؤِ ضِيَائِهَا عَنِ الْمُضِيِّ فِي سُبُحَاتِ‏ إِشْرَاقِهَا وَ أَكَنَّهَا فِي مَكَامِنِهَا عَنِ الذَّهَابِ فِي بُلَجِ ائْتِلَاقِهَا فَهِيَ مُسْدَلَةُ الْجُفُونِ بِالنَّهَارِ عَلَى حِدَاقِهَا وَ جَاعِلَةُ اللَّيْلِ سِرَاجاً تَسْتَدِلُّ بِهِ فِي الْتِمَاسِ أَرْزَاقِهَا

And it is prevented by the brightness of the sun from the going in the morning, and to be in its places from going in the time of its shining. So, it droops its eyelids upon its cheeks at daytime and makes the night to be a lamp to be guided with in seeking its sustenance.

فَلَا يَرُدُّ أَبْصَارَهَا إِسْدَافُ‏ ظُلْمَتِهِ وَ لَا تَمْتَنِعُ مِنَ الْمُضِيِّ فِيهِ لِغَسَقِ دُجُنَّتِهِ‏ فَإِذَا أَلْقَتِ الشَّمْسُ قِنَاعَهَا وَ بَدَتْ أَوْضَاحُ‏ نَهَارِهَا وَ دَخَلَ مِنْ إِشْرَاقِ نُورِهَا عَلَى الضِّبَابِ فِي وِجَارِهَا أَطْبَقَتِ الْأَجْفَانَ عَلَى مَآقِيهَا وَ تَبَلَّغَتْ‏ بِمَا اكْتَسَبَتْهُ مِنَ الْمَعَاشِ فِي ظُلَمِ لَيَالِيهَا-

Neither does its darkness repel it nor is it prevented from the going in it due to the gloom of the dusk. When the sun throws off its veil and manifests the clearness of its day, and the brightness of its rays enter upon the fog in their lairs, it layers the eyelids upon its eyes and lives on what it had attained from the livelihoods during the darkness of its night.

فَسُبْحَانَ مَنْ جَعَلَ اللَّيْلَ لَهَا نَهَاراً وَ مَعَاشاً وَ النَّهَارَ سَكَناً وَ قَرَاراً وَ جَعَلَ لَهَا أَجْنِحَةً مِنْ لَحْمِهَا تَعْرُجُ بِهَا عِنْدَ الْحَاجَةِ إِلَى الطَّيَرَانِ

Glorious is the One^-azwj Who Made the night to be a day for it to seek livelihood, and the day for resting and calmness, and Made wings to be for it from its flesh it ascends with during the need to the flying.

كَأَنَّهَا شَظَايَا الْآذَانِ‏ غَيْرَ ذَوَاتِ رِيشٍ وَ لَا قَصَبٍ‏ إِلَّا أَنَّكَ تَرَى مَوَاضِعَ الْعُرُوقِ بَيِّنَةً أَعْلَاماً لَهَا جَنَاحَانِ لَمَّا يَرِقَّا فَيَنْشَقَّا وَ لَمْ يَغْلُظَا فَيَثْقُلَا تَطِيرُ

It is as if these are two ears without feathers nor bones, except that you will see places of the vein clearly as a sign that there are two wings for it when they are neither too thing so they would tear, nor too thick so they would be too heavy for the flight.

وَ وَلَدُهَا لَاصِقٌ بِهَا لَاجِئٌ إِلَيْهَا يَقَعُ إِذَا وَقَعَتْ وَ يَرْتَفِعُ إِذَا ارْتَفَعَتْ لَا يُفَارِقُهَا حَتَّى تَشْتَدَّ أَرْكَانُهُ وَ يَحْمِلَهُ لِلنُّهُوضِ جَنَاحُهُ وَ يَعْرِفَ مَذَاهِبَ عَيْشِهِ وَ مَصَالِحَ نَفْسِهِ

And it’s young ones stick with it seeking refuge to it, landing when it lands and rising what it rises, not separating from it until it’s limbs strengthen and its wings can carry it for the getting up, and it recognises the doctrines of its like and the betterment for its self.

فَسُبْحَانَ الْبَارِئِ لِكُلِّ شَيْ‏ءٍ عَلَى غَيْرِ مِثَالٍ خَلَا مِنْ غَيْرِهِ‏

So, Glorious is the Creator of all things without basing it upon a prior example from someone else!’[155]

 

156 و من كلام له ع‏ خاطب به أهل البصرة على جهة اقتصاص الملاحم‏

Sermon 156 – And from a speech of his^-asws addressing the people of Al Basra by it upon an aspect of the brevity of the epic future events

فَمَنِ اسْتَطَاعَ عِنْدَ ذَلِكَ أَنْ يَعْتَقِلَ نَفْسَهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ فَلْيَفْعَلْ فَإِنْ أَطَعْتُمُونِي فَإِنِّي حَامِلُكُمْ إِنْ شَاءَ اللَّهُ عَلَى سَبِيلِ الْجَنَّةِ وَ إِنْ كَانَ ذَا مَشَقَّةٍ شَدِيدَةٍ وَ مَذَاقَةٍ مَرِيرَةٍ

The one who has the capacity during that to rely himself upon Allah^-azwj Mighty and Majesty, let him do so. If you were to obey me^-asws, I^-asws will carry you upon the way to Paradise, if Allah^-azwj so Desires, and even though it will be with severe hardships and bitter tastes.

(It was said, ‘Al-Haris Bin Hawt came to him^–asws and said, ‘What is your^–asws view? I think the companions of the camel were upon a straying’)

فَقَالَ يَا حَارِ إِنَّكَ نَظَرْتَ تَحْتَكَ وَ لَمْ تَنْظُرْ فَوْقَكَ فَحِرْتَ إِنَّكَ لَمْ تَعْرِفِ الْحَقَّ فَتَعْرِفَ أَهْلَهُ وَ لَمْ تَعْرِفِ الْبَاطِلَ فَتَعْرِفَ مَنْ أَتَاهُ

He^-asws said: ‘O Haris! You looked beneath you (at the apparent) and did not look above you (at the truth), so you are confused. You did not recognise the truth, so you could recognise its people, and did not recognise the falsehood, so you could recognise who came to it.

وَ أَمَّا فُلَانَةُ فَأَدْرَكَهَا رَأْيُ النِّسَاءِ وَ ضِغْنٌ غَلَا فِي صَدْرِهَا كَمِرْجَلِ‏ الْقَيْنِ‏ وَ لَوْ دُعِيَتْ لِتَنَالَ مِنْ غَيْرِي مَا أَتَتْ إِلَيَّ لَمْ تَفْعَلْ وَ لَهَا بَعْدُ حُرْمَتُهَا الْأُولَى وَ الْحِسَابُ عَلَى اللَّهِ تَعَالَى‏

‘As for so and so woman (Ayesha), she came across an opinion of the women and there was excessive grudge in her chest like the iron cauldron (heating up), and if she had been called, she would have attained from others what she did not come to me^–asws for, she would not have done it, and for her after her being Prohibited formerly, and the Reckoning is upon Allah^–azwj’.

 

وصف الإيمان‏

Description of the Eman

منه- سَبِيلٌ أَبْلَجُ الْمِنْهَاجِ أَنْوَرُ السِّرَاجِ فَبِالْإِيمَانِ يُسْتَدَلُّ عَلَى الصَّالِحَاتِ وَ بِالصَّالِحَاتِ يُسْتَدَلُّ عَلَى الْإِيمَانِ وَ بِالْإِيمَانِ يُعْمَرُ الْعِلْمُ وَ بِالْعِلْمِ يُرْهَبُ الْمَوْتُ وَ بِالْمَوْتِ تُخْتَمُ الدُّنْيَا وَ بِالدُّنْيَا تُحْرَزُ الْآخِرَةُ وَ بِالْقِيَامَةِ تُزْلَفُ الْجَنَّةُ وَ تُبَرَّزُ الْجَحِيمُ لِلْغَاوِينَ وَ إِنَّ الْخَلْقَ لَا مَقْصَرَ لَهُمْ عَنِ الْقِيَامَةِ مُرْقِلِينَ‏ فِي مِضْمَارِهَا إِلَى الْغَايَةِ الْقُصْوَى‏

From it – ‘A way of the lightest manifesto, most radiant of lamps. By the Eman, one is pointed upon the righteous deeds, and by the righteous deeds one is pointed upon the Eman, and by the Eman the knowledge is build, and by the knowledge one dreads the death, and by the death, the world comes to an end, and the world is a farm for the Hereafter, and with the Day of Qiyamah, the Paradise would be adorned for the pious ones, and the Blazing Fire would be inflamed for the deviators, and that the people, there is no shortening for them about the Day of Qiyamah, travelling in its course to the extreme peak’.

 

حال أهل القبور في القيامة

State of the people of graves during the Qiyamah

منه- قَدْ شَخَصُوا مِنْ مُسْتَقَرِّ الْأَجْدَاثِ‏ وَ صَارُوا إِلَى مَصَايِرِ الْغَايَاتِ‏ لِكُلِّ دَارٍ أَهْلُهَا- لَا يَسْتَبْدِلُونَ بِهَا وَ لَا يُنْقَلُونَ عَنْهَا

From it – ‘They will be getting up from the settlement of the graves and come to the peak of the destinations. For every house are its people. They will neither be replaced by it, nor will they be transferred from it.

وَ إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ لَخُلُقَانِ مِنْ خُلُقِ اللَّهِ سُبْحَانَهُ وَ إِنَّهُمَا لَا يُقَرِّبَانِ مِنْ أَجَلٍ وَ لَا يَنْقُصَانِ مِنْ رِزْقٍ

And the instructing with the acts of kindness and forbidding from the evil are two traits from the Traits of Allah^-azwj, and these two will neither draw closer to death nor will they be reducing from sustenance.

وَ عَلَيْكُمْ بِكِتَابِ اللَّهِ فَإِنَّهُ الْحَبْلُ الْمَتِينُ وَ النُّورُ الْمُبِينُ وَ الشِّفَاءُ النَّافِعُ وَ الرِّيُّ النَّاقِعُ‏ وَ الْعِصْمَةُ لِلْمُتَمَسِّكِ وَ النَّجَاةُ لِلْمُتَعَلِّقِ لَا يَعْوَجُّ فَيُقَامَ وَ لَا يَزِيغُ فَيُسْتَعْتَبَ‏ وَ لَا تُخْلِقُهُ كَثْرَةُ الرَّدِّ وَ وُلُوجُ السَّمْعِ‏ مَنْ قَالَ بِهِ صَدَقَ وَ مَنْ عَمِلَ بِهِ سَبَقَ‏

And upon you all is with the Book of Allah^-azwj, for it is the strong rope, and the manifest radiance, and the beneficial healing, and the saturating drink, and the protection for the adhering ones, and the salvation for the linking ones. It is not crooked so it should be straightened, nor does it deviate so it can be faulted, nor does the frequent repetition and entering the ears makes one weary. One who speaks by it is truthful and one who acts by it precedes’.

و قام إليه رجل فقال: يا أمير المؤمنين، أخبرنا عن الفتنة، و هل سألت رسول اللّه- صلى اللّه عليه و آله عنها

‘A man stood up. He said, ‘O Amir Al-Momineen^-asws. He said, ‘Inform us about the Fitna, and had Rasool-Allah^-saww, may the Salawaat of Allah^-azwj be upon him^-asws and his^-saww Progeny^-asws, been asked about it?’

فقال عليه السلام: إِنَّهُ لَمَّا أَنْزَلَ اللَّهُ سُبْحَانَهُ قَوْلَهُ- الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ‏ عَلِمْتُ أَنَّ الْفِتْنَةَ لَا تَنْزِلُ بِنَا وَ رَسُولُ اللَّهِ ص بَيْنَ أَظْهُرِنَا

‘He^-asws said: ‘When Allah^-azwj the Glorious Revealed His^-azwj Words: Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2], I^-asws knew that the Fitna will not be declining from us, while Rasool-Allah^-saww was between our midst.

فَقُلْتُ يَا رَسُولَ اللَّهِ مَا هَذِهِ الْفِتْنَةُ الَّتِي أَخْبَرَكَ اللَّهُ تَعَالَى بِهَا

I^-asws said: ‘O Rasool-Allah^-saww! What is this Fitna which Allah^-azwj has Informed with?’

فَقَالَ يَا عَلِيُّ إِنَّ أُمَّتِي سَيُفْتَنُونَ بَعْدِي

He^-saww said: ‘O Ali^-asws! My^-saww community will be creating Fitna after me^-saww’.

فَقُلْتُ يَا رَسُولُ اللَّهِ أَ وَ لَيْسَ قَدْ قُلْتَ لِي يَوْمَ أُحُدٍ حَيْثُ اسْتُشْهِدَ مَنِ اسْتُشْهِدَ مِنَ الْمُسْلِمِينَ وَ حِيزَتْ‏ عَنِّي الشَّهَادَةُ فَشَقَّ ذَلِكَ عَلَيَّ فَقُلْتَ لِي أَبْشِرْ فَإِنَّ الشَّهَادَةَ مِنْ وَرَائِكَ

I^-asws said: ‘O Rasool-Allah^-saww or hadn’t you^-saww said to me^-asws on the day of Ohad when they were martyred, the ones who had been martyred from the Muslims, and the martyrdom was kept away from me^-asws, so that was grievous upon me^-asws. So you^-saww had said: ‘Receive glad tidings, for the martyrdom is right behind you’.

فَقَالَ لِي إِنَّ ذَلِكَ لَكَذَلِكَ فَكَيْفَ صَبْرُكَ إِذاً فَقُلْتُ يَا رَسُولَ اللَّهِ لَيْسَ هَذَا مِنْ مَوَاطِنِ الصَّبْرِ وَ لَكِنْ مِنْ مَوَاطِنِ الْبُشْرَى وَ الشُّكْرِ

He^-saww said to me^-asws: ‘That is like that, so how will your^-asws patience be then?’ I^-asws said: ‘O Rasool-Allah^-saww! This isn’t from the places of patience, but from the places of glad tidings and gratefulness’.

وَ قَالَ يَا عَلِيُّ إِنَّ الْقَوْمَ سَيُفْتَنُونَ بِأَمْوَالِهِمْ وَ يَمُنُّونَ بِدِينِهِمْ عَلَى رَبِّهِمْ وَ يَتَمَنَّوْنَ رَحْمَتَهُ وَ يَأْمَنُونَ سَطْوَتَهُ وَ يَسْتَحِلُّونَ حَرَامَهُ بِالشُّبُهَاتِ الْكَاذِبَةِ وَ الْأَهْوَاءِ السَّاهِيَةِ فَيَسْتَحِلُّونَ الْخَمْرَ بِالنَّبِيذِ وَ السُّحْتَ بِالْهَدِيَّةِ وَ الرِّبَا بِالْبَيْعِ

And he^-saww said: ‘O Ali^-asws! The people will be tempted with the wealth, and they will (think) they are conferring a favour with their religion upon their Lord^-azwj, and they are wishing for His^-azwj Mercy, and are feeling safe from His^-azwj Punishment, and they are permitting His^-azwj Prohibition with the false suspicions and deceptive whims. So they permitted the wine through Al-Nabeez, and the ill-gotten gains as the gifts, and the interest as the selling (money)’.

قُلْتُ يَا رَسُولَ اللَّهِ فَبِأَيِّ الْمَنَازِلِ أُنْزِلُهُمْ عِنْدَ ذَلِكَ أَ بِمَنْزِلَةِ رِدَّةٍ أَمْ بِمَنْزِلَةِ فِتْنَةٍ

I^-asws said: ‘O Rasool-Allah^-saww! So, at which status should I^-asws status them during that, is it as the status of apostasy or the status of Fitna?’

فَقَالَ بِمَنْزِلَةِ فِتْنَةٍ

He^-saww said: ‘At the status of Fitna’.[156]

 

157 و من خطبة له ع يحث الناس على التقوى‏

Sermon 157 – And from a sermon of his^-asws urging the people upon the piety

الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ الْحَمْدَ مِفْتَاحاً لِذِكْرِهِ وَ سَبَباً لِلْمَزِيدِ مِنْ فَضْلِهِ وَ دَلِيلًا عَلَى آلَائِهِ وَ عَظَمَتِهِ

‘The Praise is for Allah^-azwj Who Made the Praise as a key for His^-azwj Zikr, and a cause for the increase from His^-azwj Grace, and evidence upon His^-azwj Favours and His^-azwj Magnificence.

عِبَادَ اللَّهِ إِنَّ الدَّهْرَ يَجْرِي بِالْبَاقِينَ كَجَرْيِهِ بِالْمَاضِينَ لَا يَعُودُ مَا قَدْ وَلَّى مِنْهُ وَ لَا يَبْقَى سَرْمَداً مَا فِيهِ آخِرُ فَعَالِهِ كَأَوَّلِهِ مُتَشَابِهَةٌ أُمُورُهُ‏ مُتَظَاهِرَةٌ أَعْلَامُهُ‏

(O) Servants of Allah^-azwj! The time flow with the remaining ones like it had flowed with the past ones. Neither will it return what has turned around from it, nor will it remain forever what is in it. Its last action is like its first. Its affairs are alike, its markings are back-to-back.

فَكَأَنَّكُمْ بِالسَّاعَةِ تَحْدُوكُمْ حَدْوَ الزَّاجِرِ بِشَوْلِهِ‏ فَمَنْ شَغَلَ نَفْسَهُ بِغَيْرِ نَفْسِهِ تَحَيَّرَ فِي الظُّلُمَاتِ وَ ارْتَبَكَ فِي الْهَلَكَاتِ وَ مَدَّتْ بِهِ شَيَاطِينُهُ فِي طُغْيَانِهِ وَ زَيَّنَتْ لَهُ سَيِّئَ أَعْمَالِهِ فَالْجَنَّةُ غَايَةُ السَّابِقِينَ وَ النَّارُ غَايَةُ الْمُفَرِّطِينَ

It is as if you all are being driven by the Hour, the driving by the camel-tender with his stick. The one who is pre-occupied with other than himself will be confused in the darkness(es), and entangled in the destruction, and his Satan^-la will extend with him in his tyranny and adorned for him – his evil deeds. So the Paradise is the peak of the preceding ones (to the good deeds), and the Fire is the peak of the transgressors.

اعْلَمُوا عِبَادَ اللَّهِ أَنَّ التَّقْوَى دَارُ حِصْنٍ عَزِيزٍ وَ الْفُجُورَ دَارُ حِصْنٍ ذَلِيلٍ لَا يَمْنَعُ أَهْلَهُ وَ لَا يُحْرِزُ مَنْ لَجَأَ إِلَيْهِ

Know, servants of Allah^-azwj! The piety is a fortified house, mighty, and the immorality is a fortified house of disgrace. It can neither defend its people not can it protect the one sheltering to it.

أَلَا وَ بِالتَّقْوَى تُقْطَعُ حُمَةُ الْخَطَايَا وَ بِالْيَقِينِ تُدْرَكُ الْغَايَةُ الْقُصْوَى

Indeed, and by the piety the sting of the sins is cut, and by the conviction the maximum peak is realised.

عِبَادَ اللَّهِ اللَّهَ اللَّهَ فِي أَعَزِّ الْأَنْفُسِ عَلَيْكُمْ وَ أَحَبِّهَا إِلَيْكُمْ فَإِنَّ اللَّهَ قَدْ أَوْضَحَ لَكُمْ سَبِيلَ الْحَقِّ وَ أَنَارَ طُرُقَهُ فَشِقْوَةٌ لَازِمَةٌ أَوْ سَعَادَةٌ دَائِمَةٌ فَتَزَوَّدُوا فِي أَيَّامِ الْفَنَاءِ لِأَيَّامِ الْبَقَاءِ قَدْ دُلِلْتُمْ عَلَى الزَّادِ وَ أُمِرْتُمْ بِالظَّعْنِ‏ وَ حُثِثْتُمْ عَلَى الْمَسِيرِ فَإِنَّمَا أَنْتُمْ كَرَكْبٍ‏ وُقُوفٍ لَا يَدْرُونَ مَتَى يُؤْمَرُونَ بِالسَّيْرِ

(O) Servants of Allah^-azwj! Allah^-azwj! Allah^-azwj regarding the dearest of the souls upon you, and the most beloved to you all! Allah^-azwj has Clarified for you the way of the truth and has Irradiated its paths. So it is either necessitated misery or permanent happiness. Therefore, provide during the perishable days for the lasting days. You have been guided upon the provision and have been Commanded with the departing and have been urged upon the travelling. But rather you are like pausing riders, not knowing when you will be Commanded with the travelling.

أَلَا فَمَا يَصْنَعُ بِالدُّنْيَا مَنْ خُلِقَ لِلْآخِرَةِ وَ مَا يَصْنَعُ بِالْمَالِ مَنْ عَمَّا قَلِيلٍ يُسْلَبُهُ وَ تَبْقَى عَلَيْهِ تَبِعَتُهُ‏ وَ حِسَابُهُ

Indeed! What has he to do with the world, the one who has been Created for the Hereafter? And what will he do with the wealth, the one who will be stripped of it after a little while and its consequences and its Reckoning will remain upon him?

عِبَادَ اللَّهِ إِنَّهُ لَيْسَ لِمَا وَعَدَ اللَّهُ مِنَ الْخَيْرِ مَتْرَكٌ وَ لَا فِيمَا نَهَى عَنْهُ مِنَ الشَّرِّ مَرْغَبٌ

(O) Servants of Allah^-azwj! There is no neglecting of what Allah^-azwj has Promised of the good nor are any desiring regarding what He^-azwj has Prohibited of the evil.

عِبَادَ اللَّهِ احْذَرُوا يَوْماً تُفْحَصُ فِيهِ الْأَعْمَالُ وَ يَكْثُرُ فِيهِ الزِّلْزَالُ وَ تَشِيبُ فِيهِ الْأَطْفَالُ

(O) Servants of Allah^-azwj! Be cautious of a Day the deeds will be scrutinised, and the earthquakes will be a lot during it, and the children will become grey-haired during it.

اعْلَمُوا عِبَادَ اللَّهِ أَنَّ عَلَيْكُمْ رَصَداً مِنْ أَنْفُسِكُمْ وَ عُيُوناً مِنْ جَوَارِحِكُمْ وَ حُفَّاظَ صِدْقٍ يَحْفَظُونَ أَعْمَالَكُمْ وَ عَدَدَ أَنْفَاسِكُمْ لَا تَسْتُرُكُمْ مِنْهُمْ ظُلْمَةُ لَيْلٍ دَاجٍ وَ لَا يُكِنُّكُمْ مِنْهُمْ بَابٌ ذُو رِتَاجٍ‏

Know, O servants of Allah^-azwj, that upon you is a guard from your own selves, and spies from your limbs, and truthful preserves preserving your deeds and number of your breaths. Neither does the darkness of the dark night veil you from them, nor does a closed door with locks.

وَ إِنَّ غَداً مِنَ الْيَوْمِ قَرِيبٌ يَذْهَبُ الْيَوْمُ بِمَا فِيهِ وَ يَجِي‏ءُ الْغَدُ لَاحِقاً بِهِ فَكَأَنَّ كُلَّ امْرِئٍ مِنْكُمْ قَدْ بَلَغَ مِنَ الْأَرْضِ مَنْزِلَ وَحْدَتِهِ‏ وَ مَخَطَّ حُفْرَتِهِ فَيَا لَهُ مِنْ بَيْتِ وَحْدَةٍ وَ مَنْزِلِ وَحْشَةٍ وَ مُفْرَدِ غُرْبَةٍ

And tomorrow is nearby from today. Today will go away with whatever is in it and tomorrow will come joining with it. It is as if every person from you has already reached the house of his being alone, and his pit (grave) has been planned for. So Alas from a house of being alone, and a dwelling of loneliness, and individual estrangement!

وَ كَأَنَّ الصَّيْحَةَ قَدْ أَتَتْكُمْ وَ السَّاعَةَ قَدْ غَشِيَتْكُمْ وَ بَرَزْتُمْ لِفَصْلِ الْقَضَاءِ قَدْ زَاحَتْ‏ عَنْكُمُ الْأَبَاطِيلُ وَ اضْمَحَلَّتْ عَنْكُمُ الْعِلَلُ وَ اسْتَحَقَّتْ‏ بِكُمُ الْحَقَائِقُ وَ صَدَرَتْ بِكُمُ الْأُمُورُ مَصَادِرَهَا فَاتَّعِظُوا بِالْعِبَرِ وَ اعْتَبِرُوا بِالْغِيَرِ وَ انْتَفِعُوا بِالنُّذُرِ

And it is as if the Scream has come to you and the Hour has overwhelmed you, and you are going out for the decisive Judgment. The falsities have been removed from you, and the reasons have vanished from you, and the realities have been proven true with you, and the Commands have been implemented with you of their implementations. Therefore, take preaching with the lessons, and take lessons with the others, and benefit from the warnings!’[157]

158 و من خطبة له ع ينبه فيها على فضل الرسول الأعظم، و فضل القرآن، ثم حال دولة بني أمية

Sermon 158 – And from a sermon of his^-asws informing in it upon merits of the mightiest Rasool^-saww, and merits of the Quran, then situation of government of the clan of Umayya

 

النبي و القرآن‏

The Prophet^-saww and the Quran

أَرْسَلَهُ عَلَى حِينِ‏ فَتْرَةٍ مِنَ الرُّسُلِ‏ وَ طُولِ هَجْعَةٍ مِنَ الْأُمَمِ‏ وَ انْتِقَاضٍ مِنَ الْمُبْرَمِ‏ فَجَاءَهُمْ بِتَصْدِيقِ الَّذِي بَيْنَ يَدَيْهِ وَ النُّورِ الْمُقْتَدَى بِهِ ذَلِكَ الْقُرْآنُ

‘He^-azwj Sent him^-saww upon a gap period from the Messengers^-as, and prolonged slumber from the communities, and suspension of the (religious) Laws, so he^-saww came to them with the ratification of that which came before him^-saww, and the Noor to be guiding with. That is the Quran.

فَاسْتَنْطِقُوهُ وَ لَنْ يَنْطِقَ وَ لَكِنْ أُخْبِرُكُمْ عَنْهُ أَلَا إِنَّ فِيهِ عِلْمَ مَا يَأْتِي وَ الْحَدِيثَ عَنِ الْمَاضِي وَ دَوَاءَ دَائِكُمْ وَ نَظْمَ مَا بَيْنَكُمْ‏

Ask it to speak, and it will never speak, but I^-asws will inform you all about it. Indeed! In it is knowledge of what is to come, and the narratives about the past, and cure for your diseases, and system of what is between you all’.

 

دولة بني أمية

Government of the clan of Umayya

و منها- فَعِنْدَ ذَلِكَ لَا يَبْقَى بَيْتُ مَدَرٍ وَ لَا وَبَرٍ إِلَّا وَ أَدْخَلَهُ الظَّلَمَةُ تَرْحَةً وَ أَوْلَجُوا فِيهِ نِقْمَةً فَيَوْمَئِذٍ لَا يَبْقَى لَهُمْ فِي السَّمَاءِ عَاذِرٌ وَ لَا فِي الْأَرْضِ نَاصِرٌ أَصْفَيْتُمْ‏ بِالْأَمْرِ غَيْرَ أَهْلِهِ

And from it – ‘During that, there will not remain any house, neither of mud nor of fur, except and the darkness of grief would enter it, and a cursed would come into it. On that day there will not remain for them, neither any excusing the sky nor a helper in the earth, to clean up with the command, apart from its rightful one.

وَ أَوْرَدْتُمُوهُ غَيْرَ مَوْرِدِهِ وَ سَيَنْتَقِمُ اللَّهُ مِمَّنْ ظَلَمَ مَأْكَلًا بِمَأْكَلٍ وَ مَشْرَباً بِمَشْرَبٍ مِنْ مَطَاعِمِ الْعَلْقَمِ وَ مَشَارِبِ الصَّبِرِ الْمَقِرِ وَ لِبَاسِ شِعَارِ الْخَوْفِ وَ دِثَارِ السَّيْفِ‏

And you turned it with another turning and Allah^-azwj will be Avenging from the ones oppressed, food with the food and drink with the drink. From the food would be the colocynth, and drink of the myrrh and aloes, and clothing of the slogan of fear, and a blanket of the sword.

وَ إِنَّمَا هُمْ مَطَايَا الْخَطِيئَاتِ وَ زَوَامِلُ الْآثَامِ‏ فَأُقْسِمُ ثُمَّ أُقْسِمُ لَتَنْخَمَنَّهَا أُمَيَّةُ مِنْ بَعْدِي كَمَا تُلْفَظُ النُّخَامَةُ ثُمَّ لَا تَذُوقُهَا وَ لَا [تَتَطَعَّمُ‏] تَطْعَمُ بِطَعْمِهَا أَبَداً مَا كَرَّ الْجَدِيدَانِ‏

And rather they are laden with the mistakes, and carriers of sins. I^-asws swear! Then I^-asws swear (again)! The (clan of) Umayya will have to spit it out (caliphate) from after me^-asws just as the spitting of the spittle, then they will not taste it nor relish its taste, ever, for as long as two new one (days and night) rotate’.[158]

 

 

159 و من خطبة له ع يبين فيها حسن معاملته لرعيته‏

Sermon 159 – And from a sermon of his^-asws explaining in it the goodly dealings to his^-asws citizens

وَ لَقَدْ أَحْسَنْتُ جِوَارَكُمْ وَ أَحَطْتُ بِجُهْدِي مِنْ وَرَائِكُمْ وَ أَعْتَقْتُكُمْ مِنْ رِبَقِ‏ 1953 الذُّلِّ وَ حَلَقِ‏ 1954 الضَّيْمِ شُكْراً مِنِّي لِلْبِرِّ الْقَلِيلِ وَ إِطْرَاقاً عَمَّا أَدْرَكَهُ الْبَصَرُ وَ شَهِدَهُ الْبَدَنُ مِنَ الْمُنْكَرِ الْكَثِيرِ

‘And I^-asws have been good in your vicinity and I^-asws encompassed by my^-asws striving from behind you, and I^-asws liberated you from the noose of disgrace and fetters of oppression, thanking from me^-asws for the little righteousness (from you), and overlooking from what my^‑asws sights realised and the body witnessed of a lot of evil’.[159]

 

 

160 و من خطبة له ع‏

Sermon 160 – And from a speech of his^-asws

 

عظمة اللّه

Magnificence of Allah^-azwj

أَمْرُهُ قَضَاءٌ وَ حِكْمَةٌ وَ رِضَاهُ أَمَانٌ وَ رَحْمَةُ يَقْضِي بِعِلْمٍ وَ يَعْفُو بِحِلْمٍ‏

‘His^-azwj Command is Judicial and Wise, and His^-azwj Satisfaction is a safety and Mercy. He^-azwj Judges with Knowledge and Forgives with Leniency.

 

حمد اللّه‏

Praise of Allah^-azwj

اللَّهُمَّ لَكَ الْحَمْدُ عَلَى مَا تَأْخُذُ وَ تُعْطِي وَ عَلَى مَا تُعَافِي وَ تَبْتَلِي حَمْداً يَكُونُ أَرْضَى الْحَمْدِ لَكَ وَ أَحَبَّ الْحَمْدِ إِلَيْكَ وَ أَفْضَلَ الْحَمْدِ عِنْدَكَ حَمْداً يَمْلَأُ مَا خَلَقْتَ وَ يَبْلُغُ مَا أَرَدْتَ حَمْداً لَا يُحْجَبُ عَنْكَ وَ لَا يُقْصَرُ دُونَكَ حَمْداً لَا يَنْقَطِعُ عَدَدُهُ وَ لَا يَفْنَى مَدَدُهُ

O Allah^-azwj! For You^-azwj is the Praise upon what You^-azwj Take and Give, and upon what Your^‑azwj Excuse and Try, praise happening to be satisfactory. The Praise is for You^-azwj, and the most beloved of the praise to You^-azwj, and the best praise in Your^-azwj Presence, praise filling what You^-azwj have Created and reaches what You^-azwj Want, praise not veiled from You^-azwj nor deficient besides You^-azwj, praise its number not being cut-off nor its period depleted.

فَلَسْنَا نَعْلَمُ كُنْهَ عَظَمَتِكَ إِلَّا أَنَّا نَعْلَمُ أَنَّكَ حَيٌّ قَيُّومُ لَا تَأْخُذُكَ‏ سِنَةٌ وَ لا نَوْمٌ‏ لَمْ يَنْتَهِ إِلَيْكَ نَظَرٌ وَ لَمْ يُدْرِكْكَ بَصَرٌ أَدْرَكْتَ الْأَبْصَارَ وَ أَحْصَيْتَ الْأَعْمَالَ وَ أَخَذْتَ بِالنَّوَاصِي وَ الْأَقْدَامِ

We do not know the core of Your^-azwj Magnificence, except we know that You^-azwj are alive. Neither does slumber seize You^-azwj nor sleep. A glance does not end to You^-azwj, and a sight does not realise You^-azwj. You^-azwj Realise the sights and Count the deeds, and Seize by the forelocks and the feet!

وَ مَا الَّذِي نَرَى مِنْ خَلْقِكَ وَ نَعْجَبُ لَهُ مِنْ قُدْرَتِكَ وَ نَصِفُهُ مِنْ عَظِيمِ سُلْطَانِكَ وَ مَا تَغَيَّبَ عَنَّا مِنْهُ وَ قَصُرَتْ أَبْصَارُنَا عَنْهُ وَ انْتَهَتْ عُقُولُنَا دُونَهُ وَ حَالَتْ سُتُورُ الْغُيُوبِ بَيْنَنَا وَ بَيْنَهُ أَعْظَمُ

And how mighty is that which we see from Your^-azwj creation, and we wonder at it from Your^‑azwj Power, and we describe of the mightiness of Your^-azwj Authority, and what is hidden from us from it, and our sights are deficient from it, and our intellects end up below it, and the curtains of the hidden matters are a barrier between us and it.

فَمَنْ فَرَّغَ قَلْبَهُ وَ أَعْمَلَ فِكْرَهُ لِيَعْلَمَ كَيْفَ أَقَمْتَ عَرْشَكَ وَ كَيْفَ ذَرَأْتَ‏ خَلْقَكَ وَ كَيْفَ عَلَّقْتَ فِي الْهَوَاءِ سَمَاوَاتِكَ وَ كَيْفَ مَدَدْتَ عَلَى مَوْرِ الْمَاءِ أَرْضَكَ رَجَعَ طَرْفُهُ حَسِيراً وَ عَقْلُهُ مَبْهُوراً وَ سَمْعُهُ وَالِهاً وَ فِكْرُهُ حَائِراً

So, the one who frees his heart and works his thoughts in order to know how You^-azwj Set up Your^-azwj Throne, and how You^-azwj Scattered Your^-azwj creatures, and how You^-azwj Suspended Your^-azwj skies in the air, and how You^-azwj Extended Your^-azwj earth upon the waves of water, his look will return fatigued, and his intellect overcome, and his ears senseless, and his thoughts bewildered’.

 

كيف يكون الرجاء

How the hope can be

منها- يَدَّعِي بِزَعْمِهِ أَنَّهُ يَرْجُو اللَّهَ كَذَبَ وَ الْعَظِيمِ مَا بَالُهُ لَا يَتَبَيَّنُ رَجَاؤُهُ فِي عَمَلِهِ فَكُلُّ مَنْ رَجَا عُرِفَ رَجَاؤُهُ فِي عَمَلِهِ وَ كُلُ‏ رَجَاءٍ إِلَّا رَجَاءَ اللَّهِ تَعَالَى فَإِنَّهُ مَدْخُولٌ‏ وَ كُلُّ خَوْفٍ مُحَقَّقٌ‏ إِلَّا خَوْفَ اللَّهِ فَإِنَّهُ مَعْلُولٌ‏

From it – ‘He is claiming that he is hoping to Allah^-azwj. He is lying! By Allah^-azwj the Magnificent! What is the matter his hopes are not being manifested in his deeds? And every one who hopes, his hopes are recognised in his deeds except hoping in Allah^-azwj the Exalted, for it is a gain, and every fear is a reality except fear of Allah^-azwj, for it is an effect.

يَرْجُو اللَّهَ فِي الْكَبِيرِ وَ يَرْجُو الْعِبَادَ فِي الصَّغِيرِ فَيُعْطِي الْعَبْدَ مَا لَا يُعْطِي الرَّبَّ فَمَا بَالُ اللَّهِ جَلَّ ثَنَاؤُهُ يُقَصَّرُ بِهِ عَمَّا يُصْنَعُ بِهِ لِعِبَادِهِ أَ تَخَافُ أَنْ تَكُونَ فِي رَجَائِكَ لَهُ كَاذِباً أَوْ تَكُونَ لَا تَرَاهُ لِلرَّجَاءِ مَوْضِعاً

He is hoping to Allah^-azwj regarding the major things, and he is hoping to the servant regarding the minor things and give (reverence) to the servant what he does not give to the Lord^-azwj. What is the matter, is Allah^-azwj, Majestic is His^-azwj Praise, being deficient with it from what is being done to His^-azwj servants? Are you not fearing that you might be false/wrong in your hoping to Him^-azwj, or you will not be seeing Him^-azwj being a place for the hope?

وَ كَذَلِكَ إِنْ هُوَ خَافَ عَبْداً مِنْ عَبِيدِهِ أَعْطَاهُ مِنْ خَوْفِهِ مَا لَا يُعْطِي رَبَّهُ فَجَعَلَ خَوْفَهُ مِنَ الْعِبَادِ نَقْداً وَ خَوْفَهُ مِنْ خَالِقِهِ ضِمَاراً وَ وَعْداً

And like that, he fears a servant from His^-azwj servant, giving him from his fear what he does not give to his Lord^-azwj. He makes his fear from the servants as cash, and his fearing from his Creator as a deferment (credit) and a Promise.

وَ كَذَلِكَ مَنْ عَظُمَتِ الدُّنْيَا فِي عَيْنِهِ وَ كَبُرَ مَوْقِعُهَا مِنْ قَلْبِهِ آثَرَهَا عَلَى اللَّهِ تَعَالَى فَانْقَطَعَ إِلَيْهَا وَ صَارَ عَبْداً لَهَا

And like that is the one, the world is magnified in his eyes and its place from his heart is great. He prefers it over Allah^-azwj the Exalted, so he cuts off to it and becomes a slave of it’.

 

رسول اللّه‏

Rasool-Allah^-saww

وَ لَقَدْ كَانَ فِي رَسُولِ اللَّهِ ص كَافٍ لَكَ فِي الْأُسْوَةِ وَ دَلِيلٌ لَكَ عَلَى ذَمِّ الدُّنْيَا وَ عَيْبِهَا وَ كَثْرَةِ مَخَازِيهَا وَ مَسَاوِيهَا إِذْ قُبِضَتْ عَنْهُ أَطْرَافُهَا وَ وُطِّئَتْ لِغَيْرِهِ أَكْنَافُهَا وَ فُطِمَ عَنْ رَضَاعِهَا وَ زُوِيَ عَنْ زَخَارِفِهَا

‘Certainly, in Rasool-Allah^-saww was sufficient example for you and evidence for you upon the condemnation of the word and its faults, and a lot of its disgraces and its evils. When its ends are straitened from it, and it is folded out for others, and deprived from its milk and impeded from its adornments.

 

موسى

Musa^-as

وَ إِنْ شِئْتَ ثَنَّيْتُ بِمُوسَى كَلِيمِ اللَّهِ ص حَيْثُ يَقُولُ- رَبِّ إِنِّي لِما أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ وَ اللَّهِ مَا سَأَلَهُ إِلَّا خُبْزاً يَأْكُلُهُ لِأَنَّهُ كَانَ يَأْكُلُ بَقْلَةَ الْأَرْضِ وَ لَقَدْ كَانَتْ خُضْرَةُ الْبَقْلِ تُرَى مِنْ شَفِيفِ‏ 1967 صِفَاقِ بَطْنِهِ‏ 1968 لِهُزَالِهِ وَ تَشَذُّبِ لَحْمِهِ‏

If you like I^-as can give a second (example) with Musa^-as, Speaker with Allah^-azwj when he^-as said: ‘‘Lord! I stand in need of whatever good You may Send down upon me’ [28:24]. By Allah^-azwj! He^-as did not ask except for bread to eat, because he^-as was eating the vegetables of the earth, and the greenery of the vegetables was being seen from the slimness of his^-as belly and the scantiness of his flesh.

 

داود

Dawood^-as

وَ إِنْ شِئْتَ ثَلَّثْتُ بِدَاوُدَ ص صَاحِبِ الْمَزَامِيرِ وَ قَارِئِ أَهْلِ الْجَنَّةِ فَلَقَدْ كَانَ يَعْمَلُ سَفَائِفَ الْخُوصِ بِيَدِهِ‏ وَ يَقُولُ لِجُلَسَائِهِ أَيُّكُمْ يَكْفِينِي بَيْعَهَا وَ يَأْكُلُ قُرْصَ الشَّعِيرِ مِنْ ثَمَنِهَا

And if you like I^-asws can give you a third example of Dawood^-as. He^-as is the bearer of the Psalms, and reciter of the people of the Paradise. He^-as used to make baskets of palm leaves with his^-as hands and was saying to his^-as gatherers: ‘Which one of you will buy it from me^-as?’ And he^-as would eat barley bread from its price (sale).

 

عيسى‏

Isa^-as

وَ إِنْ شِئْتَ قُلْتُ فِي عِيسَى ابْنِ مَرْيَمَ ع فَلَقَدْ كَانَ يَتَوَسَّدُ الْحَجَرَ وَ يَلْبَسُ الْخَشِنَ وَ يَأْكُلُ الْجَشِبَ وَ كَانَ إِدَامُهُ الْجُوعَ وَ سِرَاجُهُ بِاللَّيْلِ الْقَمَرَ وَ ظِلَالُهُ فِي الشِّتَاءِ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا وَ فَاكِهَتُهُ وَ رَيْحَانُهُ مَا تُنْبِتُ الْأَرْضُ لِلْبَهَائِمِ وَ لَمْ تَكُنْ لَهُ زَوْجَةٌ تَفْتِنُهُ وَ لَا وَلَدٌ يَحْزُنُهُ وَ لَا مَالٌ يَلْفِتُهُ وَ لَا طَمَعٌ يُذِلُّهُ دَابَّتُهُ رِجْلَاهُ وَ خَادِمُهُ يَدَاهُ‏

If you desire I^-asws will tell you about Isa^-as Ibn Maryam^-as. He^-as used a stone for his pillow, put on coarse clothes and ate rough food. His^-as condiment was hunger. His^-as lamp at night was the moon. His^-as shade during the winter was just the expanse of earth eastward and westward. His^-as fruits and flowers were only what grows from the earth for the cattle. He^-as had no wife to allure him, nor any son to give grief, nor wealth to deviate (his attention), nor greed to disgrace him^-as. His^-as two feet were his conveyance and his two hands his servants.

 

الرسول الأعظم‏

The mightiest Rasool^-as

فَتَأَسَ‏ بِنَبِيِّكَ الْأَطْيَبِ الْأَطْهَرِ ص فَإِنَّ فِيهِ أُسْوَةً لِمَنْ تَأَسَّى وَ عَزَاءً لِمَنْ تَعَزَّى وَ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ الْمُتَأَسِّي‏ بِنَبِيِّهِ وَ الْمُقْتَصُّ لِأَثَرِهِ قَضَمَ الدُّنْيَا قَضْماً وَ لَمْ يُعِرْهَا طَرْفاً أَهْضَمُ‏ أَهْلِ الدُّنْيَا كَشْحاً وَ أَخْمَصُهُمْ‏ مِنَ الدُّنْيَا بَطْناً

‘You should follow your Prophet^-saww, the pure, the chaste. In him^-saww is the example for the follower, and the consolation for the seeker of consolation. The most beloved person before Allah^-azwj is he who follows His^-azwj Prophet^-saww and who treads in his footsteps. He took the least (share) from this world and did not take a full glance at it. Of all the people of the world he was the least satiated and the emptiest of stomach.

عُرِضَتْ عَلَيْهِ الدُّنْيَا فَأَبَى أَنْ يَقْبَلَهَا وَ عَلِمَ أَنَّ اللَّهَ سُبْحَانَهُ أَبْغَضَ شَيْئاً فَأَبْغَضَهُ وَ حَقَّرَ شَيْئاً فَحَقَّرَهُ وَ صَغَّرَ شَيْئاً فَصَغَّرَهُ وَ لَوْ لَمْ يَكُنْ فِينَا إِلَّا حُبُّنَا مَا أَبْغَضَ اللَّهُ وَ رَسُولُهُ وَ تَعْظِيمُنَا مَا صَغَّرَ اللَّهُ وَ رَسُولُهُ لَكَفَى بِهِ شِقَاقاً لِلَّهِ وَ مُحَادَّةً عَنْ أَمْرِ اللَّهِ

The world was presented to him^-saww but he^-saww refused to accept it. When he knew that Allah^-azwj, the Glorified, Hated a thing, he^-saww too hated it; when Allah^-azwj Held a thing low, he^-saww too held it low; when Allah^-azwj Held a thing small, he^-saww too held it small. If there does not happen to be in us except, we love what Allah^-azwj Hate, and reverence of what Allah^‑azwj Belittles, it would suffice by it as discord with Allah^-azwj and a transgression from the Commands of Allah^-azwj.

وَ لَقَدْ كَانَ ص يَأْكُلُ عَلَى الْأَرْضِ وَ يَجْلِسُ جِلْسَةَ الْعَبْدِ وَ يَخْصِفُ‏ بِيَدِهِ نَعْلَهُ وَ يَرْقَعُ بِيَدِهِ ثَوْبَهُ وَ يَرْكَبُ الْحِمَارَ الْعَارِيَ‏ وَ يُرْدِفُ‏ خَلْفَهُ وَ يَكُونُ السِّتْرُ عَلَى بَابِ بَيْتِهِ فَتَكُونُ فِيهِ التَّصَاوِيرُ فَيَقُولُ يَا فُلَانَةُ لِإِحْدَى أَزْوَاجِهِ غَيِّبِيهِ عَنِّي فَإِنِّي إِذَا نَظَرْتُ إِلَيْهِ ذَكَرْتُ الدُّنْيَا وَ زَخَارِفَهَا

He^-saww used to (sit and) eat on the ground and sit like a slave. He^-saww repaired his^-saww shoe with his^-saww own hands, and patched his^-saww clothes with his^-saww own hands. He^-saww would ride an unsaddled donkey and would seat someone behind him^-saww. If there was a curtain on his door with pictures on it, he^-saww would say to one of his^-saww wives. ‘O so and so! Take it away out of my^-saww sight because if I^-saww look at it I^-saww recall the world and its allurements’.

فَأَعْرَضَ عَنِ الدُّنْيَا بِقَلْبِهِ وَ أَمَاتَ ذِكْرَهَا مِنْ نَفْسِهِ وَ أَحَبَّ أَنْ تَغِيبَ زِينَتُهَا عَنْ عَيْنِهِ لِكَيْلَا يَتَّخِذَ مِنْهَا رِيَاشاً وَ لَا يَعْتَقِدَهَا قَرَاراً وَ لَا يَرْجُوَ فِيهَا مُقَاماً فَأَخْرَجَهَا مِنَ النَّفْسِ وَ أَشْخَصَهَا عَنِ الْقَلْبِ وَ غَيَّبَهَا عَنِ الْبَصَرِ- وَ كَذَلِكَ مَنْ أَبْغَضَ شَيْئاً أَبْغَضَ أَنْ يَنْظُرَ إِلَيْهِ وَ أَنْ يُذْكَرَ عِنْدَهُ

Thus, he^-saww removed his heart from this world and destroyed its remembrance from his^-saww mind. He^-saww loved that its allurements should remain hidden from his^-saww eye so that he should not secure good dress from it, should not regard it a place of stay and should not hope to live in it. Consequently, he^-saww removed it from his mind, let it go away from his^-saww heart and kept it hidden from his^-saww eyes, just as a person who hates a thing hates to look at it or to hear about it.

وَ لَقَدْ كَانَ فِي رَسُولِ اللَّهِ ص مَا يَدُلُّكُ عَلَى مَسَاوِئِ الدُّنْيَا وَ عُيُوبِهَا إِذْ جَاعَ فِيهَا مَعَ خَاصَّتِهِ‏ وَ زُوِيَتْ عَنْهُ‏ زَخَارِفُهَا مَعَ عَظِيمِ زُلْفَتِهِ‏

Certainly, there was in Rasool-Allah^-saww all that would apprise you of the evils of this world and its defects, namely that he^-saww remained hungry along with his^-saww special companions, and despite his^-saww tremendous station and nearness (to Allah^-azwj), the allurements of the world remained remote from him^-saww.

فَلْيَنْظُرْ نَاظِرٌ بِعَقْلِهِ أَكْرَمَ‏ اللَّهُ مُحَمَّداً بِذَلِكَ أَمْ أَهَانَهُ فَإِنْ قَالَ أَهَانَهُ فَقَدْ كَذَبَ وَ اللَّهِ الْعَظِيمِ بِالْإِفْكِ الْعَظِيمِ وَ إِنْ قَالَ أَكْرَمَهُ فَلْيَعْلَمْ أَنَّ اللَّهَ قَدْ أَهَانَ غَيْرَهُ حَيْثُ بَسَطَ الدُّنْيَا لَهُ وَ زَوَاهَا عَنْ أَقْرَبِ النَّاسِ مِنْهُ

Let a beholder look with his whether Allah^-azwj Honoured Muhammad^-saww as a result of this or disgraced him^-saww. If he says that Allah^-azwj Disgraced him^-saww, he certainly lies and perpetrates a great untruth. If he says Allah^-azwj honoured him^-saww, he should know that Allah^‑azwj Dishonoured the others when He^-azwj Extended the (benefits of the) world for him^‑saww but Held them away from him^-saww who was the nearest to Him^-azwj of all people.

فَتَأَسَّى مُتَأَسٍّ بِنَبِيِّهِ وَ اقْتَصَّ أَثَرَهُ وَ وَلَجَ مَوْلِجَهُ وَ إِلَّا فَلَا يَأْمَنِ الْهَلَكَةَ فَإِنَّ اللَّهَ جَعَلَ مُحَمَّداً ص عَلَماً لِلسَّاعَةِ وَ مُبَشِّراً بِالْجَنَّةِ وَ مُنْذِراً بِالْعُقُوبَةِ

Therefore, one should follow His^-azwj Prophet^-saww, tread in his^-saww footsteps and enter through his^-saww entrance. Otherwise, he will not be safe from ruin. Certainly, Allah^-azwj made Muhammad^-saww a sign for the Day of Qiyamah, a conveyor of tidings for Paradise and a warner of His^-azwj Retribution.

خَرَجَ مِنَ الدُّنْيَا خَمِيصاً وَ وَرَدَ الْآخِرَةَ سَلِيماً لَمْ يَضَعْ حَجَراً عَلَى حَجَرٍ حَتَّى مَضَى لِسَبِيلِهِ وَ أَجَابَ دَاعِيَ رَبِّهِ فَمَا أَعْظَمَ مِنَّةَ اللَّهِ عِنْدَنَا حِينَ أَنْعَمَ عَلَيْنَا بِهِ سَلَفاً نَتَّبِعُهُ وَ قَائِداً نَطَأُ عَقِبَهُ‏

He^-saww exited from the world hungry and arrived in the Hereafter safely. He^-saww did not place a stone upon a stone (to build a house) until he^-saww went on his^-saww way, and he^-saww answered the caller of his^-saww Lord^-azwj. How mighty is the Conferment of Allah^-azwj with us whereby He^-azwj has Favoured with it upon us. He^-saww is an ancestor we should follow and a guide we should tread in his^-saww heels.

وَ اللَّهِ لَقَدْ رَقَّعْتُ مِدْرَعَتِي‏ هَذِهِ حَتَّى اسْتَحْيَيْتُ مِنْ رَاقِعِهَا وَ لَقَدْ قَالَ لِي قَائِلٌ أَ لَا تَنْبِذُهَا عَنْكَ فَقُلْتُ [اعْزُبْ‏] اغْرُبْ عَنِّي‏ فَعِنْدَ الصَّبَاحِ يَحْمَدُ الْقَوْمُ السُّرَى‏

‘By Allah^-azwj! I^-asws have patched this shirt of mine to the extent that I^-asws am now embarrassed from patching it (anymore), and a speaker had said to me^-asws, ‘Will you not throw it away from you^-asws?’ I^-asws said: ‘Get away from me^-asws! It is during the morning that the people tend to praise the darkness of the night’.[160]

 

 

161 و من خطبة له ع في صفة النبي و أهل بيته و أتباع دينه، و فيها يعظ بالتقوى‏

Sermon 161 – And from a sermon of his^-asws in describing the Prophet^-saww and People^-asws of his^-saww Household and following his^-saww religion, and in it he^‑asws preached the people

 

الرسول و أهله و أتباع دينه‏

The Rasool^-saww, and his^-saww family^-asws, and following his^-saww religion

ابْتَعَثَهُ بِالنُّورِ الْمُضِي‏ءِ وَ الْبُرْهَانِ الْجَلِيِّ وَ الْمِنْهَاجِ الْبَادِي‏ وَ الْكِتَابِ الْهَادِي أُسْرَتُهُ خَيْرُ أُسْرَةٍ وَ شَجَرَتُهُ خَيْرُ شَجَرَةٍ أَغْصَانُهَا مُعْتَدِلَةٌ وَ ثِمَارُهَا مُتَهَدِّلَةٌ مَوْلِدُهُ بِمَكَّةَ وَ هِجْرَتُهُ بِطَيْبَةَ عَلَا بِهَا ذِكْرُهُ وَ امْتَدَّ مِنْهَا صَوْتُهُ

‘He^-azwj Sent him^-saww with the illuminating Noor, and the flashing proofs, and the manifest program and the Guiding Book. His^-azwj family was the best of the families, and his^-saww lineage was the best of the lineages, its branches being even and its fruits being ripe. His^-saww birth was at Makkah and his^-saww emigration was at Tayba (Medina). His^-saww mentioned was raised by it and his^-saww voice was extended by it.

أَرْسَلَهُ بِحُجَّةٍ كَافِيَةٍ وَ مَوْعِظَةٍ شَافِيَةٍ وَ دَعْوَةٍ مُتَلَافِيَةٍ أَظْهَرَ بِهِ الشَّرَائِعَ الْمَجْهُولَةَ وَ قَمَعَ بِهِ الْبِدَعَ الْمَدْخُولَةَ وَ بَيَّنَ بِهِ الْأَحْكَامَ الْمَفْصُولَةَ

He^-azwj Sent him^-saww with sufficient proofs, and healing preaching, and effective calling manifesting the neglected Laws, and eradicated the heresies which had permeated (the societies) and explained the meritorious rulings by it.

فَ مَنْ يَبْتَغِ غَيْرَ الْإِسْلامِ دِيناً تَتَحَقَّقْ شِقْوَتُهُ وَ تَنْفَصِمْ عُرْوَتُهُ وَ تَعْظُمْ كَبْوَتُهُ‏ وَ يَكُنْ مَآبُهُ‏ إِلَى الْحُزْنِ الطَّوِيلِ وَ الْعَذَابِ الْوَبِيلِ

And the one who seeks other than Islam as a Religion, [3:85] – he would be deserving of its misery, and his handle will crack, and his fall would be mighty, and his return would be to lengthy grief, and the disastrous Punishment.

وَ أَتَوَكَّلُ عَلَى اللَّهِ تَوَكُّلَ الْإِنَابَةِ إِلَيْهِ وَ أَسْتَرْشِدُهُ السَّبِيلَ الْمُؤَدِّيَةَ إِلَى جَنَّتِهِ الْقَاصِدَةَ إِلَى مَحَلِّ رَغْبَتِهِ‏

And I^-asws rely upon Allah^-azwj, reliance of the referring to Him^-azwj, and I^-asws seek His^-azwj Guidance for the way leading to His^-azwj Paradise, the aiming to the place of His^-azwj Desire’.

 

النصح بالتقوى‏

The advice with the piety

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ طَاعَتِهِ فَإِنَّهَا النَّجَاةُ غَداً وَ الْمَنْجَاةُ أَبَداً رَهَّبَ فَأَبْلَغَ وَ رَغَّبَ فَأَسْبَغَ‏ وَ وَصَفَ لَكُمُ الدُّنْيَا وَ انْقِطَاعَهَا وَ زَوَالَهَا وَ انْتِقَالَهَا

‘I^-asws advise you, (O) servants of Allah^-azwj, with fearing Allah^-azwj and obeying Him^-azwj, for it is the salvation tomorrow, and the saviour forever. He^-azwj frightened, so He^-azwj was Extensive, and He^-azwj Made desirous, so He^-azwj was Comprehensive, and He^-azwj Described to you the world, and it’s termination, and it’s decline, and it’s transfer.

فَأَعْرِضُوا عَمَّا يُعْجِبُكُمْ فِيهَا لِقِلَّةِ مَا يَصْحَبُكُمْ مِنْهَا أَقْرَبُ دَارٍ مِنْ سَخَطِ اللَّهِ وَ أَبْعَدُهَا مِنْ رِضْوَانِ اللَّهِ-

Therefore, turn away from what fascinates you in it due to the scarcity of what will be accompanying you from it. It is the closest house from the Dissatisfaction of Allah^-azwj and its remotest from the Pleasure of Allah^-azwj.

فَغُضُّوا عَنْكُمْ عِبَادَ اللَّهِ غُمُومَهَا وَ أَشْغَالَهَا لِمَا قَدْ أَيْقَنْتُمْ بِهِ مِنْ فِرَاقِهَا وَ تَصَرُّفِ حَالاتِهَا فَاحْذَرُوهَا حَذَرَ الشَّفِيقِ النَّاصِحِ‏ وَ الْمُجِدِّ الْكَادِحِ‏

So, close your eyes, (O) servants of Allah^-azwj from its worries and its pre-occupations due to what you are certain with of its separation, and the changing of its situations. Be cautious of it, carefulness of the sincere fearful one, and the struggling toiler.

وَ اعْتَبِرُوا بِمَا قَدْ رَأَيْتُمْ مِنْ مَصَارِعِ الْقُرُونِ قَبْلَكُمْ قَدْ تَزَايَلَتْ أَوْصَالُهُمْ‏ وَ زَالَتْ أَبْصَارُهُمْ وَ أَسْمَاعُهُمْ وَ ذَهَبَ شَرَفُهُمْ وَ عِزُّهُمْ وَ انْقَطَعَ سُرُورُهُمْ وَ نَعِيمُهُمْ

And take lessons with what you are seeing from the deaths of the generations before you all. Their joints have defragmented, and their sights and their hearing have declines, and their nobilities and their honour are gone, and their happiness and their bounties have been cut off.

فَبُدِّلُوا بِقُرْبِ‏ الْأَوْلَادِ فَقْدَهَا وَ بِصُحْبَةِ الْأَزْوَاجِ مُفَارَقَتَهَا لَا يَتَفَاخَرُونَ وَ لَا يَتَنَاسَلُونَ وَ لَا يَتَزَاوَرُونَ وَ لَا يَتَحَاوَرُونَ‏

Their nearness with the children has been replaced by their loss, and the accompaniment of the spouses by their separation. They are neither priding over each other, nor asking, nor visiting, nor talking to each other.

فَاحْذَرُوا عِبَادَ اللَّهِ حَذَرَ الْغَالِبِ لِنَفْسِهِ الْمَانِعِ لِشَهْوَتِهِ النَّاظِرِ بِعَقْلِهِ فَإِنَّ الْأَمْرَ وَاضِحٌ وَ الْعَلَمَ قَائِمٌ وَ الطَّرِيقَ جَدَدٌ وَ السَّبِيلَ قَصْدٌ

Therefore, be cautioned, (O) servants of Allah^-azwj, the cautiousness of the one prevailing over himself, the preventer of his lustful desires, the one considering with his intellect, for the matter is clear, and the knowledge is standing, and the road it even, and the way is straight’.[161]

 

Sermon 162 – And from a speech of his^-asws to one of his^-asws companions

162 و من كلام له ع لبعض أصحابه و قد سأله: كيف دفعكم قومكم عن هذا المقام و أنتم أحق به

And he had asked him^-asws, ‘How come your^-asws people pushed you^-asws away from this position (caliphate) and you^-asws are more rightful with it?’

فقال: يَا أَخَا بَنِي أَسَدٍ إِنَّكَ لَقَلِقُ الْوَضِينِ‏ تُرْسِلُ‏ فِي غَيْر سَدَدٍ وَ لَكَ بَعْدُ ذِمَامَةُ الصِّهْرِ وَ حَقُّ الْمَسْأَلَةِ وَ قَدِ اسْتَعْلَمْتَ فَاعْلَمْ

He^-asws said: ‘O brother of the clan of Asad! Your girth is loose, and you have fastened it the wrong way, and for you is the responsibility of in-law kinship and the right of asking, and you have sought to know, so know.

أَمَّا الِاسْتِبْدَادُ عَلَيْنَا بِهَذَا الْمَقَامِ وَ نَحْنُ الْأَعْلَوْنَ نَسَباً وَ الْأَشَدُّونَ بِالرَّسُولِ ص نَوْطاً فَإِنَّهَا كَانَتْ أَثَرَةً شَحَّتْ عَلَيْهَا نُفُوسُ قَوْمٍ وَ سَخَتْ عَنْهَا نُفُوسُ آخَرِينَ وَ الْحَكَمُ اللَّهُ وَ الْمَعْوَدُ إِلَيْهِ يَوْمُ الْقِيَامَةِ [الْقِيَامَةُ]

وَ دَعْ عَنْكَ نَهْباً صِيحَ‏ فِي حَجَرَاتِهِ‏

وَ لَكِنْ حَدِيثاً مَا حَدِيثُ الرَّوَاحِلِ‏

As for the tyranny upon us for this position, and although we are the higher in lineage, and stronger in relationship to the Rasool^-saww, it was misappropriation by the greed of the souls of a group, and anger of other souls about it, and the Judge is Allah^-azwj, and the appointment is up to Him^-azwj on the Day of Qiyamah. And leave the hue and cry regarding its devastation but narrate what transpired with the riding camels.

وَ هَلُمَ‏ الْخَطْبَ‏ فِي ابْنِ أَبِي سُفْيَانَ فَلَقَدْ أَضْحَكَنِي الدَّهْرُ بَعْدَ إِبْكَائِهِ وَ لَا غَرْوَ وَ اللَّهِ فَيَا لَهُ خَطْباً يَسْتَفْرِغُ الْعَجَبَ وَ يُكْثِرُ الْأَوَدَ حَاوَلَ الْقَوْمُ إِطْفَاءَ نُورِ اللَّهِ مِنْ مِصْبَاحِهِ وَ سَدَّ فَوَّارِهِ‏ مِنْ يَنْبُوعِهِ وَ جَدَحُوا بَيْنِي وَ بَيْنَهُمْ شِرْباً وَبِيئاً

Come and consider regarding the son of Abu Sufyan, for the times have made me^-asws laugh after making me^-asws cry, and there is no wonder. By Allah^-azwj! So, how much is the error surpassing the wonderment, and the people have frequented trying to extinguish the Noor of Allah^-azwj from its lamp and blocking the fountain from its source and have polluted the clean drink between me^-asws and them.

فَإِنْ تَرْتَفِعْ عَنَّا وَ عَنْهُمْ مِحَنُ الْبَلْوَى أَحْمِلْهُمْ مِنَ الْحَقِّ عَلَى مَحْضِهِ‏ وَ إِنْ تَكُنِ الْأُخْرَى- فَلا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَراتٍ إِنَّ اللَّهَ عَلِيمٌ بِما يَصْنَعُونَ‏

So, if the afflictions of the Trial were to be raised from us and them, I^-asws would carry them upon the pure truth, and if the other happens, therefore your soul should not go to regret upon them. Surely, Allah is a Knower of what they are doing [35:8]’.[162]

 

163 و من خطبة له ع‏

Sermon 163 – And from a sermon of his^-asws

 

الخالق جل و علا

The Creator, Majestic and Exalted

الْحَمْدُ لِلَّهِ خَالِقِ الْعِبَادِ وَ سَاطِحِ الْمِهَادِ وَ مُسِيلِ الْوِهَادِ وَ مُخْصِبِ النِّجَادِ لَيْسَ لِأَوَّلِيَّتِهِ ابْتِدَاءٌ وَ لَا لِأَزَلِيَّتِهِ انْقِضَاءٌ هُوَ الْأَوَّلُ وَ لَمْ يَزَلْ وَ الْبَاقِي بِلَا أَجَلٍ

‘The Praise is for Allah^-azwj, Creator of the servants, and Spreader of the (earth as a) cradle, and the Flower of the streams, and the Grower of the vegetation. There is no beginning for His^-azwj firstness, nor a termination for His^-azwj eternality. He^-azwj is the First, not ceasing, and the Remaining without a (finite) term.

خَرَّتْ لَهُ الْجِبَاهُ وَ وَحَّدَتْهُ الشِّفَاهُ حَدَّ الْأَشْيَاءَ عِنْدَ خَلْقِهِ لَهَا إِبَانَةً لَهُ‏ مِنْ شَبَهِهَا لَا تُقَدِّرُهُ الْأَوْهَامُ بِالْحُدُودِ وَ الْحَرَكَاتِ وَ لَا بِالْجَوَارِحِ وَ الْأَدَوَاتِ

The foreheads fall down to Him^-azwj, and the lips profess His^-azwj Oneness. The things are limited at His^-azwj creation of these, distancing to Him^-azwj from resembling these. Neither can the imaginations measure Him^-azwj with the limitations and the movement, nor with the limbs and the instruments.

لَا يُقَالُ لَهُ مَتَى وَ لَا يُضْرَبُ لَهُ أَمَدٌ بِحَتَّى الظَّاهِرُ لَا يُقَالُ مِمَّ وَ الْبَاطِنُ لَا يُقَالُ فِيمَ لَا شَبَحٌ فَيُتَقَصَّى وَ لَا مَحْجُوبٌ فَيُحْوَى لَمْ يَقْرُبْ مِنَ الْأَشْيَاءِ بِالْتِصَاقٍ وَ لَمْ يَبْعُدْ عَنْهَا بِافْتِرَاقٍ

It cannot be said for Him^-azwj, ‘when’, nor can a term be struck for Him^-azwj by ‘until’. The Apparent, it cannot be said, ‘from what’, and the Hidden, it cannot be said, ‘in what’. He^-azwj has no body so it would expire, nor is He^-azwj veiled so He^-azwj would be enclosed. He^-azwj is not near from the things with the attachment and is not remote from these with the detachment.

وَ لَا يَخْفَى عَلَيْهِ مِنْ عِبَادِهِ شُخُوصُ لَحْظَةٍ وَ لَا كُرُورُ لَفْظَةٍ وَ لَا ازْدِلَافُ رَبْوَةٍ وَ لَا انْبِسَاطُ خُطْوَةٍ فِي لَيْلٍ دَاجٍ‏ وَ لَا غَسَقٍ‏ سَاجٍ‏ يَتَفَيَّأُ عَلَيْهِ الْقَمَرُ الْمُنِيرُ وَ تَعْقُبُهُ الشَّمْسُ ذَاتُ النُّورِ فِي الْأُفُولِ وَ الْكُرُورِ وَ [تَقْلِيبِ‏] تَقَلُّبِ الْأَزْمِنَةِ وَ الدُّهُورِ مِنْ إِقْبَالِ لَيْلٍ مُقْبِلٍ وَ إِدْبَارِ نَهَارٍ مُدْبِرٍ

It is not hidden upon Him^-azwj the gazes of the servants, nor repetitions of the words, nor glimpses of the highlands, nor the treading of the footsteps in the darkness of a night, nor depth of gloom, and radiant moon shines upon it, and the followed by the sun with light in the rising and the setting, and the turning of the eras and the epochs, from the approach of an approaching night and the turning back of a day turning away.

قَبْلَ كُلِّ غَايَةٍ وَ مُدَّةِ وَ كُلِّ إِحْصَاءٍ وَ عِدَّةٍ تَعَالَى عَمَّا يَنْحَلُهُ‏ الْمُحَدِّدُونَ مِنْ صِفَاتِ الْأَقْدَارِ وَ نِهَايَاتِ الْأَقْطَارِ وَ تَأَثُّلِ‏ الْمَسَاكِنِ وَ تَمَكُّنِ الْأَمَاكِنِ فَالْحَدُّ لِخَلْقِهِ مَضْرُوبٌ وَ إِلَى غَيْرِهِ مَنْسُوبٌ‏

He^-azwj is before every peak and term, and every counting and numbering. Exalted is He^-azwj from what the limiters attributing to Him^-azwj from the descriptions of the abilities, and endpoints of the horizons, and habitation of the dwelling, and the placing of the places, for the limitation is struck for His^-azwj creatures and is linked to someone else.

 

ابتداع المخلوقين‏

The beginning of creation

لَمْ يَخْلُقِ الْأَشْيَاءَ مِنْ أُصُولٍ أَزَلِيَّةٍ وَ لَا مِنْ أَوَائِلَ أَبَدِيَّةٍ بَلْ خَلَقَ مَا خَلَقَ فَأَقَامَ حَدَّهُ‏ وَ صَوَّرَ فَأَحْسَنَ صُورَتَهُ لَيْسَ لِشَيْ‏ءٍ مِنْهُ امْتِنَاعٌ وَ لَا لَهُ بِطَاعَةِ شَيْ‏ءٍ انْتِفَاعٌ عِلْمُهُ بِالْأَمْوَاتِ الْمَاضِينَ كَعِلْمِهِ بِالْأَحْيَاءِ الْبَاقِينَ وَ عِلْمُهُ بِمَا فِي السَّمَاوَاتِ الْعُلَى كَعِلْمِهِ بِمَا فِي الْأَرَضِينَ السُّفْلَى‏

He^-azwj did not Create the things from the origins of eternity, nor from the firstness of beginnings, but He^-azwj Created what He^-azwj Created and Established its limits, and Imaged what He^-azwj Imaged, and was excellent in His^-azwj Imaging. There isn’t any prevention for anything from it, nor is there any benefit for Him^-azwj with its obedience. His^-azwj Knowledge with the dead ones of the past is like His^-azwj Knowledge with the living ones remaining, and His^-azwj Knowledge with what is in the skies is like His^-azwj Knowledge with what is in the lower firmaments’.

منها- أَيُّهَا الْمَخْلُوقُ السَّوِيُ‏ وَ الْمُنْشَأُ الْمَرْعِيُ‏ فِي ظُلُمَاتِ الْأَرْحَامِ وَ مُضَاعَفَاتِ الْأَسْتَارِ. بُدِئْتَ‏ مِنْ سُلالَةٍ مِنْ طِينٍ‏ وَ وُضِعْتَ‏ فِي قَرارٍ مَكِينٍ‏ إِلى‏ قَدَرٍ مَعْلُومٍ‏ وَ أَجَلٍ مَقْسُومٍ تَمُورُ فِي بَطْنِ أُمِّكَ جَنِيناً لَا تُحِيرُ دُعَاءً وَ لَا تَسْمَعُ نِدَاءً

From it – ‘O you complete creature having been taken care in the growth in the multiple darkness(es) of the wombs, and multiple curtains! You were Created from an extract of clay [23:12] and placed in a secure place [77:21] Up to a known determination [77:22], and a sanctioned term. You were moving in the belly of your mother as foetus, neither responding to a call nor hearing a voice.

ثُمَّ أُخْرِجْتَ مِنْ مَقَرِّكَ إِلَى دَارٍ لَمْ تَشْهَدْهَا وَ لَمْ تَعْرِفْ سُبُلَ مَنَافِعِهَا فَمَنْ هَدَاكَ لِاجْتِرَارِ الْغِذَاءِ مِنْ ثَدْيِ أُمِّكَ وَ عَرَّفَكَ عِنْدَ الْحَاجَةِ مَوَاضِعَ طَلَبِكَ وَ إِرَادَتِكَ

Then you were brought out from your settling place to a house you had not witnessed and did not know the ways of its benefits. Who guided you to ruminate from the breast of your mother and introduced you to the places of your requirements during the need, and Made you aware?

هَيْهَاتَ إِنَّ مَنْ يَعْجِزُ عَنْ صِفَاتِ ذِي الْهَيْئَةِ وَ الْأَدَوَاتِ فَهُوَ عَنْ صِفَاتِ خَالِقِهِ أَعْجَزُ وَ مِنْ تَنَاوُلِهِ بِحُدُودِ الْمَخْلُوقِينَ أَبْعَدُ

Far be it! The one who is unable from the attributes of the ones with a body and limbs, so he would be more unable from the attributes of his Creator, and remote from grasping Him^-azwj by the limitation of the created beings!’[163]

164 و من كلام له ع

Sermon 164 – And from a speech of his^-asws

لما اجتمع الناس إليه و شكوا ما نقموه على عثمان و سألوه مخاطبته لهم و استعتابه لهم فدخل عليه

When the people gathered to him^-asws and complained of what grudges they had against Usman, and they asked him^-asws to address him for them and admonish him for them. He^-asws entered to see him.

فقال‏ إِنَّ النَّاسَ وَرَائِي وَ قَدِ اسْتَسْفَرُونِي‏ بَيْنَكَ وَ بَيْنَهُمْ وَ وَ اللَّهِ مَا أَدْرِي مَا أَقُولُ لَكَ مَا أَعْرِفُ شَيْئاً تَجْهَلُهُ وَ لَا أَدُلُّكَ عَلَى أَمْرٍ لَا تَعْرِفُهُ إِنَّكَ لَتَعْلَمُ مَا نَعْلَمُ

He^-asws said: ‘The people are behind me, and they have made me^-asws an ambassador between you and them, and by Allah^-azwj, I^-asws do not know what I^-asws should be saying to you. I^-asws do not know of anything you are ignorant of, nor can I^-asws point upon any matter you do not know. You know what we know.

مَا سَبَقْنَاكَ إِلَى شَيْ‏ءٍ فَنُخْبِرَكَ عَنْهُ وَ لَا خَلَوْنَا بِشَيْ‏ءٍ فَنُبَلِّغَكَهُ وَ قَدْ رَأَيْتَ كَمَا رَأَيْنَا وَ سَمِعْتَ كَمَا سَمِعْنَا وَ صَحِبْتَ رَسُولَ اللَّهِ ص كَمَا صَحِبْنَا

We have not preceded you to anything, so we would be informed of it, not are you empty of anything so we would be delivering it to you. And you have seen just as what we saw, and heard just as what we had heard, and you had accompanied Rasool-Allah^-saww just as we had accompanied.

وَ مَا ابْنُ أَبِي قُحَافَةَ وَ لَا ابْنُ الْخَطَّابِ بِأَوْلَى بِعَمَلِ [الْخَيْرِ] الْحَقِّ مِنْكَ وَ أَنْتَ أَقْرَبُ إِلَى أَبِي رَسُولِ اللَّهِ ص وَشِيجَةَ رَحِمٍ مِنْهُمَا وَ قَدْ نِلْتَ مِنْ صِهْرِهِ مَا لَمْ يَنَالا

And neither was Abu Qohafa (Abu Bakr) nor Ibn Al-Khattab (Umar) foremost with acting by the truth than you are, and you are closer to Rasool-Allah^-saww in connection than both of them, and you have attained from being his^-saww son in law what they both had not attained.

فَاللَّهَ اللَّهَ فِي نَفْسِكَ فَإِنَّكَ وَ اللَّهِ مَا تُبَصَّرُ مِنْ عَمًى وَ لَا تُعَلَّمُ مِنْ جَهْلٍ وَ إِنَّ الطُّرُقَ لَوَاضِحَةٌ وَ إِنَّ أَعْلَامَ الدِّينِ لَقَائِمَةٌ فَاعْلَمْ أَنَّ أَفْضَلَ عِبَادِ اللَّهِ عِنْدَ اللَّهِ إِمَامٌ عَادِلٌ‏ هُدِيَ وَ هَدَى فَأَقَامَ سُنَّةً مَعْلُومَةً وَ أَمَاتَ بِدْعَةً مَجْهُولَةً وَ إِنَّ السُّنَنَ لَنَيِّرَةٌ لَهَا أَعْلَامٌ وَ إِنَّ الْبِدَعَ لَظَاهِرَةٌ لَهَا أَعْلَامٌ

So, Allah^-azwj, Allah^-azwj regarding yourself, for you, by Allah^-azwj cannot see out of blindness, nor do you learn out of ignorance, and the road is clear, and the markings of the Religion have been established. Know that the most superior servant of Allah^-azwj in the Presence of Allah^‑azwj is a just Imam^-asws, guided and guiding, so he^-asws establishes the known Sunnahs and kills off the unknown innovations, and that the Sunnah has radiant markings for it, and the innovation, the markings are apparent for it.

وَ إِنَّ شَرَّ النَّاسِ عِنْدَ اللَّهِ إِمَامٌ جَائِرٌ ضَلَّ وَ ضُلَّ بِهِ فَأَمَاتَ سُنَّةً مَأْخُوذَةً وَ أَحْيَا بِدْعَةً مَتْرُوكَةً وَ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ يُؤْتَى يَوْمَ الْقِيَامَةِ بِالْإِمَامِ الْجَائِرِ وَ لَيْسَ مَعَهُ نَصِيرٌ وَ لَا عَاذِرٌ فَيُلْقَى فِي نَارِ جَهَنَّمَ فَيَدُورُ فِيهَا كَمَا تَدُورُ الرَّحَى ثُمَّ يَرْتَبِطُ فِي قَعْرِهَا-

And the evilest of the people in the Presence of Allah^-azwj is a tyrannical imam (leader), straying one, and straying others with him. He kills off the taken Sunnahs and revives the neglected innovations; and I^-asws have herd Rasool-Allah^-saww saying: ‘They will come with the tyrannical leader on the Day of Qiyamah and there wouldn’t be any helper for him nor any excuses, and he would be thrown into Hell and he would circle in it just as the mill turns around, then he would end up to its bottom.

وَ إِنِّي أَنْشُدُكَ اللَّهَ [أَنْ‏] أَلَّا تَكُونَ إِمَامَ هَذِهِ الْأُمَّةِ الْمَقْتُولَ فَإِنَّهُ كَانَ يُقَالُ يُقْتَلُ فِي هَذِهِ الْأُمَّةِ إِمَامٌ يَفْتَحُ عَلَيْهَا الْقَتْلَ وَ الْقِتَالَ إِلَى يَوْمِ الْقِيَامَةِ وَ يَلْبِسُ أُمُورَهَا عَلَيْهَا وَ يَبُثُّ الْفِتَنَ فِيهَا فَلَا يُبْصِرُونَ الْحَقَّ مِنَ الْبَاطِلِ يَمُوجُونَ فِيهَا مَوْجاً وَ يَمْرُجُونَ فِيهَا مَرْجاً فَلَا تَكُونَنَّ لِمَرْوَانَ سَيِّقَةً يَسُوقُكَ حَيْثُ شَاءَ بَعْدَ جَلَالِ السِّنِّ وَ تَقَضِّي الْعُمُرِ

And I adjure you with Allah^-azwj from becoming the killed leader of this community, for it will happen, it would be said, ‘A leader of this community has been killed, the killing and the fighting has been opened upon it up to the Day of Qiyamah’, and their affairs would get confusing upon them, and Fitna would be resurrected in it. They will not be (able to) see the truth from the falsehood, wavering in it in waves, and get shaken in it with a shaking. Do not become ushered, driven by Marwan wherever he so desires after the majestic Sunnah and expiring the life’.

فَقَالَ لَهُ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ كَلِّمِ النَّاسَ فِي أَنْ يُؤَجِّلُونِي حَتَّى أَخْرُجَ إِلَيْهِمْ مِنْ مَظَالِمِهِمْ

Usman said to him^-asws, ‘Speak to the people to respite me until I bring out their grievances to them redressed’.

فَقَالَ ع مَا كَانَ بِالْمَدِينَةِ فَلَا أَجَلَ فِيهِ وَ مَا غَابَ فَأَجَلُهُ وُصُولُ أَمْرِكَ إِلَيْهِ‏

Ali^-asws said: ‘Whatever has happened at Al-Medina, so no, there is no respiting in it, and whatever is hidden (other areas), so its term is the arrival of your orders to it’.[164]

 

 

165 و من خطبة له ع يذكر فيها عجيب خلقة الطاوس‏

Sermon 165 – And from a sermon of his^-asws mentioning in it the wondrous creation of the peacock

 

خلقة الطيور

The creation of birds

ابْتَدَعَهُمْ خَلْقاً عَجِيباً مِنْ حَيَوَانٍ وَ مَوَاتٍ وَ سَاكِنٍ وَ ذِي حَرَكَاتٍ‏ وَ أَقَامَ مِنْ شَوَاهِدِ الْبَيِّنَاتِ عَلَى لَطِيفِ صَنْعَتِهِ وَ عَظِيمِ قُدْرَتِهِ مَا انْقَادَتْ لَهُ الْعُقُولُ مُعْتَرِفَةً بِهِ وَ مَسَلِّمَةً لَهُ وَ نَعَقَتْ‏ فِي أَسْمَاعِنَا دَلَائِلُهُ عَلَى وَحْدَانِيَّتِهِ

‘Their beginning is a wondrous creation, from the living beings, and the lifeless, and the stationary, and the ones with movement. He^-saww has Established from the witnessed things such proofs upon the subtleties of His^-azwj Making and His^-azwj Magnificent Power, the intellects bend to Him^-azwj acknowledging with it, and submit to Him^-azwj, and His^-azwj evidence(s) upon His^-azwj Oneness, reverberate in our ears.

وَ مَا ذَرَأَ مِنْ مُخْتَلِفِ صُوَرِ الْأَطْيَارِ الَّتِي أَسْكَنَهَا أَخَادِيدَ الْأَرْضِ وَ خُرُوقَ فِجَاجِهَا وَ رَوَاسِيَ أَعْلَامِهَا مِنْ ذَاتِ أَجْنِحَةٍ مُخْتَلِفَةٍ وَ هَيْئَاتٍ مُتَبَايِنَةٍ مُصَرَّفَةٍ فِي زِمَامِ التَّسْخِيرِ وَ مُرَفْرِفَةٍ بِأَجْنِحَتِهَا فِي مَخَارِقِ الْجَوِّ الْمُنْفَسِحِ وَ الْفَضَاءِ الْمُنْفَرِجِ

And what He^-azwj has Scattered from the different images of birds which He^-azwj has Settled them in the furrows of the earth and perforations of its openness, and peaks of its poles (mountains), from the ones with different wings, and different appearances, dissimilar, subjugated in the reins of harness, and flapping with their wings in the breaches of the open atmosphere and the open spaces.

كَوَّنَهَا بَعْدَ إِذْ لَمْ تَكُنْ فِي عَجَائِبِ صُوَرٍ ظَاهِرَةٍ وَ رَكَّبَهَا فِي حِقَاقِ‏ مَفَاصِلَ مُحْتَجِبَةٍ وَ مَنَعَ بَعْضَهَا بِعَبَالَةِ خَلْقِهِ أَنْ يَسْمُوَ فِي الْهَوَاءِ خُفُوفاً وَ جَعَلَهُ يَدِفُّ دَفِيفاً وَ نَسَقَهَا عَلَى اخْتِلَافِهَا فِي الْأَصَابِيغِ‏ بِلَطِيفِ قُدْرَتِهِ وَ دَقِيقِ صَنْعَتِهِ

He^-azwj Brought them into being when there did not happen to be any apparent image in the wonders and Composed them jointed bones with flesh; and he^-azwj Prevented some of these with the heaviness of their bodies to fly easily in the air, and Made it to frolic close to the ground, and Arranged them upon their differences in the different ways by the subtleties of His^-azwj Power and intricacies of His^-azwj Making.

فَمِنْهَا مَغْمُوسٌ فِي قَالَبِ‏ لَوْنٍ لَا يَشُوبُهُ غَيْرُ لَوْنِ مَا غُمِسَ فِيهِ وَ مِنْهَا مَغْمُوسٌ فِي لَوْنِ صِبْغٍ قَدْ طُوِّقَ‏ بِخِلَافِ مَا صُبِغَ بِهِ‏

From these is one immersed in the mould of one colour, nor other colour has tainted it what is could have been immersed it, and from these is one immersed in a colour of dyeing of its neck being different to what it has been dyed with.

 

الطاوس‏

The Peacock

وَ مِنْ أَعْجَبِهَا خَلْقاً الطَّاوُسُ الَّذِي أَقَامَهُ فِي [أَحْسَنِ‏] أَحْكَمِ تَعْدِيلٍ وَ نَضَّدَ أَلْوَانَهُ فِي أَحْسَنِ تَنْضِيدٍ بِجَنَاحٍ أَشْرَجَ قَصَبَهُ‏ وَ ذَنَبٍ أَطَالَ مَسْحَبَهُ إِذَا دَرَجَ‏ إِلَى الْأُنْثَى نَشَرَهُ مِنْ طَيِّهِ وَ سَمَا بِهِ‏ مُطِلًّا عَلَى رَأْسِهِ‏ كَأَنَّهُ قِلْعُ‏ دَارِيٍ‏ عَنَجَهُ نُوتِيُّهُ‏ يَخْتَالُ‏ بِأَلْوَانِهِ وَ يَمِيسُ بِزَيَفَانِهِ‏ يُفْضِي كَإِفْضَاءِ الدِّيَكَةِ وَ يَؤُرُّ بِمَلَاقِحِهِ‏ أَرَّ الْفُحُولِ الْمُغْتَلِمَةِ لِلضِّرَابِ‏

And from its wonders is the creation of the peacock which He^-azwj has Established it in the wisest of the dimension and contradictory of colours in the most beautiful types, with wings as intertwined canes, and a long tail. When it gradually goes to the female, it spreads out its tail and raises it elongating upon its head as if it is a sail of a boat being pulled by the sailor. It feels proud of its colours and swaggers with its movements. It copulates like the rooster, leaping like the energetic stallion at the time of the striking.

أُحِيلُكَ مِنْ ذَلِكَ عَلَى مُعَايَنَةٍ لَا كَمَنْ يُحِيلُ عَلَى ضَعِيفٍ إِسْنَادُهُ وَ لَوْ كَانَ كَزَعْمِ مَنْ يَزْعُمُ أَنَّهُ يُلْقِحُ بِدَمْعَةٍ تَسْفَحُهَا مَدَامِعُهُ‏ فَتَقِفُ فِي ضَفَّتَيْ‏ جُفُونِهِ وَ أَنَّ أُنْثَاهُ تَطْعَمُ‏ ذَلِكَ ثُمَّ تَبِيضُ لَا مِنْ لِقَاحِ‏ فَحْلٍ سِوَى الدَّمْعِ الْمُنْبَجِسِ‏ لَمَا كَانَ ذَلِكَ بِأَعْجَبَ مِنْ مُطَاعَمَةِ الْغُرَابِ‏

I^-asws am telling you from that based upon observation, not like the one who tells based upon the weakness of his chain (of attribution), and if it had been like an allegation of the one who alleges that it impregnates by tears shed by him, so it stands in the banks of his eyelids, and that the female feeds from that (and becomes pregnant), then it lays eggs, not from impregnation of a stallion besides the tears flowing, (even that) would not be more wondrous than the feeding of the crows (during copulation).

تَخَالُ قَصَبَهُ‏ مَدَارِيَ‏ مِنْ فِضَّةٍ وَ مَا أُنْبِتَ عَلَيْهَا مِنْ عَجِيبِ دَارَاتِهِ‏ وَ شُمُوسِهِ خَالِصَ الْعِقْيَانِ‏ وَ فِلَذَ الزَّبَرْجَدِ فَإِنْ شَبَّهْتَهُ بِمَا أَنْبَتَتِ الْأَرْضُ قُلْتَ [جَنِيٌ‏] جَنًى‏ جُنِيَ مِنْ زَهْرَةِ كُلِّ رَبِيعٍ وَ إِنْ ضَاهَيْتَهُ بِالْمَلَابِسِ فَهُوَ كَمَوْشِيِّ الْحُلَلِ‏ أَوْ كَمُونِقِ عَصْبِ الْيَمَنِ‏ وَ إِنْ شَاكَلْتَهُ بِالْحُلِيِّ فَهُوَ كَفُصُوصٍ ذَاتِ أَلْوَانٍ قَدْ نُطِّقَتْ بِاللُّجَيْنِ الْمُكَلَّلِ‏

It can be imagined that its canes are made of silver, and what is growing upon these is from the wondrous circles, and its sun-shaped are pure god and green emeralds. If you were to resemble it with what grows in the earth you would say it is a shield of flowers of every spring; and if you were to compare it with the clothing, it would be like the printed apparel or amazing clothes of Al-Yemen; and if you were to compare it with the ornaments, it would be like colourful gems with studded silver.

يَمْشِي مَشْيَ الْمَرِحِ الْمُخْتَالِ‏ وَ يَتَصَفَّحُ ذَنَبَهُ وَ [جَنَاحَهُ‏] جَنَاحَيْهِ فَيُقَهْقِهُ ضَاحِكاً لِجَمَالِ سِرْبَالِهِ‏ وَ أَصَابِيغِ وِشَاحِهِ‏ فَإِذَا رَمَى بِبَصَرِهِ إِلَى قَوَائِمِهِ زَقَا مُعْوِلًا بِصَوْتٍ يَكَادُ يُبِينُ عَنِ اسْتِغَاثَتِهِ وَ يَشْهَدُ بِصَادِقِ تَوَجُّعِهِ لِأَنَّ قَوَائِمَهُ حُمْشٌ‏ كَقَوَائِمِ الدِّيَكَةِ الْخِلَاسِيَّةِ

It walks the merrily walk, idly, and it opens its tail and its wings and it guffaws laughing for the beauty of its dress and colours of its gems. When it throws a glance at its legs, it cried loudly with a voice indicating almost a cry for help, and displays its true pain, because its legs are things like the legs of the stealthy rooster.

وَ قَدْ نَجَمَتْ‏ مِنْ ظُنْبُوبِ‏ سَاقِهِ صِيصِيَةٌ خَفِيَّةٌ وَ لَهُ فِي مَوْضِعِ الْعُرْفِ قُنْزُعَةٌ خَضْرَاءُ مُوَشَّاةٌ وَ مَخْرَجُ عَنُقِهِ كَالْإِبْرِيقِ وَ مَغْرِزُهَا إِلَى حَيْثُ بَطْنُهُ كَصِبْغِ الْوَسِمَةِ الْيَمَانِيَّةِ أَوْ كَحَرِيرَةٍ مُلْبَسَةٍ مِرْآةً ذَاتَ صِقَالٍ‏ وَ كَأَنَّهُ مُتَلَفِّعٌ بِمِعْجَرٍ أَسْحَمَ‏ إِلَّا أَنَّهُ يُخَيَّلُ لِكَثْرَةِ مَائِهِ وَ شِدَّةِ بَرِيقِهِ أَنَّ الْخُضْرَةَ النَّاضِرَةَ مُمْتَزِجَةٌ بِهِ

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.

وَ مَعَ فَتْقِ سَمْعِهِ خَطٌّ كَمُسْتَدَقِّ الْقَلَمِ فِي لَوْنِ الْأُقْحُوَانِ‏ أَبْيَضُ يَقَقٌ‏ فَهُوَ بِبَيَاضِهِ فِي سَوَادِ مَا هُنَالِكَ يَأْتَلِقُ‏ وَ قَلَّ صِبْغٌ إِلَّا وَ قَدْ أَخَذَ مِنْهُ بِقِسْطٍ وَ عَلَاهُ‏ بِكَثْرَةِ صِقَالِهِ وَ بَرِيقِهِ وَ بَصِيصِ‏ دِيبَاجِهِ وَ رَوْنَقِهِ‏ فَهُوَ كَالْأَزَاهِيرِ الْمَبْثُوثَةِ لَمْ تُرَبِّهَا أَمْطَارُ رَبِيعٍ وَ لَا شُمُوسُ قَيْظٍ

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.

وَ قَدْ يَنْحَسِرُ مِنْ رِيشِهِ وَ يَعْرَى مِنْ لِبَاسِهِ فَيَسْقُطُ تَتْرَى‏ وَ يَنْبُتُ تِبَاعاً فَيَنْحَتُ‏ مِنْ قَصَبِهِ انْحِتَاتَ أَوْرَاقِ الْأَغْصَانِ ثُمَّ يَتَلَاحَقُ نَامِياً حَتَّى يَعُودَ كَهَيْئَتِهِ قَبْلَ سُقُوطِهِ لَا يُخَالِفُ سَالِفَ أَلْوَانِهِ وَ لَا يَقَعُ لَوْنٌ فِي غَيْرِ مَكَانِهِ وَ إِذَا تَصَفَّحْتَ شَعْرَةً مِنْ شَعَرَاتِ قَصَبِهِ أَرَتْكَ حُمْرَةً وَرْدِيَّةً وَ تَارَةً خُضْرَةً زَبَرْجَدِيَّةً وَ أَحْيَاناً صُفْرَةً عَسْجَدِيَّةً

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.

فَكَيْفَ تَصِلُ إِلَى صِفَةِ هَذَا عَمَائِقُ‏ الْفِطَنِ أَوْ تَبْلُغُهُ قَرَائِحُ الْعُقُولِ أَوْ تَسْتَنْظِمُ وَصْفَهُ أَقْوَالُ الْوَاصِفِينَ وَ أَقَلُّ أَجْزَائِهِ قَدْ أَعْجَزَ الْأَوْهَامَ أَنْ تُدْرِكَهُ وَ الْأَلْسِنَةَ أَنْ تَصِفَهُ

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.

فَسُبْحَانَ الَّذِي بَهَرَ الْعُقُولَ عَنْ وَصْفِ خَلْقٍ جَلَّاهُ‏ لِلْعُيُونِ فَأَدْرَكَتْهُ مَحْدُوداً مُكَوَّناً وَ مُؤَلَّفاً مُلَوَّناً وَ أَعْجَزَ الْأَلْسُنَ عَنْ تَلْخِيصِ صِفَتِهِ وَ قَعَدَ بِهَا عَنْ تَأْدِيَةِ نَعْتِهِ‏

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.

 

صغار المخلوقات‏

The small creatures

وَ سُبْحَانَ مَنْ أَدْمَجَ قَوَائِمَ‏ الذَّرَّةِ وَ الْهَمَجَةِ إِلَى مَا فَوْقَهُمَا مِنْ خَلْقِ الْحِيتَانِ وَ الْفِيَلَةِ- وَ وَأَى‏ عَلَى نَفْسِهِ أَلَّا يَضْطَرِبَ شَبَحٌ مِمَّا أَوْلَجَ فِيهِ الرُّوحَ إِلَّا وَ جَعَلَ الْحِمَامَ‏ مَوْعِدَهُ وَ الْفَنَاءَ غَايَتَهُ‏

Glorified is He^-azwj Who has Assigned feet to small ants and gnats and also to those above them, the serpents, and the elephants. He^-azwj has made it obligatory upon Himself^-azwj that no skeleton in which He^-azwj Infuses the spirit would move, but that death is its promised place and destruction its final end’.

 

منها في صفة الجنة-

From it in describing the Paradise

فَلَوْ رَمَيْتَ بِبَصَرِ قَلْبِكَ نَحْوَ مَا يُوصَفُ لَكَ مِنْهَا لَعَزَفَتْ نَفْسُكَ‏ عَنْ بَدَائِعِ مَا أُخْرِجَ إِلَى الدُّنْيَا مِنْ شَهَوَاتِهَا وَ لَذَّاتِهَا وَ زَخَارِفِ مَنَاظِرِهَا وَ لَذَهِلَتْ بِالْفِكْرِ فِي [اصْطِفَافِ‏] اصْطِفَاقِ أَشْجَارٍ غُيِّبَتْ عُرُوقُهَا فِي كُثْبَانِ‏ الْمِسْكِ عَلَى سَوَاحِلِ أَنْهَارِهَا وَ فِي تَعْلِيقِ كَبَائِسِ اللُّؤْلُؤِ الرَّطْبِ فِي عَسَالِيجِهَا وَ أَفْنَانِهَا وَ طُلُوعِ تِلْكَ الثِّمَارِ مُخْتَلِفَةً فِي غُلُفِ أَكْمَامِهَا

‘If you were to cast the sight of your heart around what is described to you from it, you would it would turn yourself away from the displays of what comes out to the world, from its lustful desires, and its pleasures, and the adornments of its sceneries, and you will be lost with the thinking regarding the rustling of the trees whose roots are hidden in the dunes of musk upon the coasts of its rivers, 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.

تُجْنَى‏ مِنْ غَيْرِ تَكَلُّفٍ فَتَأْتِي عَلَى مُنْيَةِ مُجْتَنِيهَا وَ يُطَافُ عَلَى نُزَّالِهَا فِي أَفْنِيَةِ قُصُورِهَا بِالْأَعْسَالِ الْمُصَفَّقَةِ وَ الْخُمُورِ الْمُرَوَّقَةِ قَوْمٌ لَمْ تَزَلِ الْكَرَامَةُ تَتَمَادَى بِهِمْ حَتَّى حَلُّوا دَارَ الْقَرَارِ وَ أَمِنُوا نُقْلَةَ الْأَسْفَارِ

These fruits can be picked without difficulty as they come down at the desire of their pickers. Pure honey and 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.

فَلَوْ شَغَلْتَ قَلْبَكَ أَيُّهَا الْمُسْتَمِعُ بِالْوُصُولِ إِلَى مَا يَهْجُمُ عَلَيْكَ مِنْ تِلْكَ الْمَنَاظِرِ الْمُونِقَةِ لَزَهِقَتْ نَفْسُكَ شَوْقاً إِلَيْهَا وَ لَتَحَمَّلْتَ مِنْ مَجْلِسِي هَذَا إِلَى مُجَاوَرَةِ أَهْلِ الْقُبُورِ اسْتِعْجَالًا بِهَا جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِمَّنْ يَسْعَى بِقَلْبِهِ إِلَى مَنَازِلِ الْأَبْرَارِ بِرَحْمَتِهِ‏

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 by His^-azwj Mercy’.[165]

 

166 و من خطبة له ع‏

Sermon 166 – And from a sermon of his^-asws

 

الحث على التآلف‏

The urging upon unity

لِيَتَأَسَ‏ صَغِيرُكُمْ بِكَبِيرِكُمْ وَ لْيَرْأَفْ كَبِيرُكُمْ بِصَغِيرِكُمْ وَ لَا تَكُونُوا كَجُفَاةِ الْجَاهِلِيَّةِ لَا فِي الدِّينِ يَتَفَقَّهُونَ وَ لَا عَنِ اللَّهِ يَعْقِلُونَ كَقَيْضِ‏ بَيْضٍ فِي أَدَاحٍ‏ يَكُونُ كَسْرُهَا وِزْراً وَ يُخْرِجُ حِضَانُهَا شَرّاً

‘Let your young ones be comforted by your elders, and let your elders be kind with the young ones, and do not become like the disloyal ones of the pre-Islamic period. They were neither pondering in their religion nor were they using their intellects about Allah^-azwj, like shells of eggs in a nest, its breaking is a burden, and evil would emerge from their incubation’.

 

بنو أمية

Clan of Umayya

و منها- افْتَرَقُوا بَعْدَ أُلْفَتِهِمْ وَ تَشَتَّتُوا عَنْ أَصْلِهِمْ فَمِنْهُمْ آخِذٌ بِغُصْنٍ أَيْنَمَا مَالَ مَالَ مَعَهُ عَلَى أَنَّ اللَّهَ تَعَالَى سَيَجْمَعُهُمْ لِشَرِّ يَوْمٍ لِبَنِي أُمَيَّةَ كَمَا تَجْتَمِعُ قَزَعُ الْخَرِيفِ‏

And from it – ‘They (clan of Umayya) would separate after their composure (unity), and they would scatter from their origins. From them would be one holding a branch wherever it may incline, he would incline with it, until Allah^-azwj will be Gathering them for a Day which would be evil for the clan of Umayya, just as the clouds of autumn tend to gather.

يُؤَلِّفُ اللَّهُ بَيْنَهُمْ ثُمَّ يَجْمَعُهُمْ رُكَاماً كَرُكَامِ‏ السَّحَابِ ثُمَّ يَفْتَحُ [اللَّهُ‏] لَهُمْ أَبْوَاباً يَسِيلُونَ مِنْ مُسْتَثَارِهِمْ كَسَيْلِ الْجَنَّتَيْنِ حَيْثُ لَمْ تَسْلَمْ عَلَيْهِ قَارَةٌ وَ لَمْ تَثْبُتْ عَلَيْهِ أَكَمَةٌ وَ لَمْ يَرُدَّ سَنَنَهُ رَصُّ طَوْدٍ وَ لَا حِدَابُ أَرْضٍ

Allah^-azwj would Compose (unite) them, then Make them scattered like the scattering of the clouds. Then Allah^-azwj would Open doors for them, they would flow away from their places like (it was during the) flood of the two gardens (of Irma). Neither will any land mass be safe upon it, nor will a hill be affirmed to it, nor would its sharpness be repelled by the peak of a mountain, nor the highlands.

يُذَعْذِعُهُمُ‏ اللَّهُ فِي بُطُونِ أَوْدِيَتِهِ ثُمَّ يَسْلُكُهُمْ‏ يَنابِيعَ فِي الْأَرْضِ‏ يَأْخُذُ بِهِمْ مِنْ قَوْمٍ حُقُوقَ قَوْمٍ وَ يُمَكِّنُ لِقَوْمٍ فِي دِيَارِ قَوْمٍ وَ ايْمُ اللَّهِ لَيَذُوبَنَّ مَا فِي أَيْدِيهِمْ بَعْدَ الْعُلُوِّ وَ التَّمْكِينِ كَمَا تَذُوبُ الْأَلْيَةُ عَلَى النَّارِ

Allah^-azwj will Scatter then in the bellies of the valleys, then He^-azwj will Flows it as springs in the earth? [39:21]. He^-azwj will Take through them, rights of a people from a people, and Enable for a people to be in the houses of a people. And I^-asws swear by Allah^-azwj! Whatever is in their hands will melt away after the exaltation and the enablement, just as the fat dissolves upon the fire.

 

الناس آخر الزمان‏

The people at the end of times

أَيُّهَا النَّاسُ لَوْ لَمْ تَتَخَاذَلُوا عَنْ نَصْرِ الْحَقِّ وَ لَمْ تَهِنُوا عَنْ تَوْهِينِ الْبَاطِلِ لَمْ يَطْمَعْ فِيكُمْ مَنْ لَيْسَ مِثْلَكُمْ وَ لَمْ يَقْوَ مَنْ قَوِيَ عَلَيْكُمْ لَكِنَّكُمْ تِهْتُمْ مَتَاهَ بَنِي إِسْرَائِيلَ

O you people! If you had not abandoned from helping the truth, and not have felt weakness from weakling the falsehood, he would not have coveted regarding you, one who isn’t like you, and the one strong upon you would not have been strong. But you roamed the deserts (like) the children of Israel.

وَ لَعَمْرِي لَيُضَعَّفَنَّ لَكُمُ التِّيهُ مِنْ بَعْدِي أَضْعَافاً بِمَا خَلَّفْتُمُ الْحَقَّ وَرَاءَ ظُهُورِكُمْ وَ قَطَعْتُمُ الْأَدْنَى وَ وَصَلْتُمُ الْأَبْعَدَ

And, by my^-asws life! The straying would increase for you all from after me^-asws, manifold, due to your leaving behind the truth behind your backs, and your cut-off from the near one and connecting the remote one.

وَ اعْلَمُوا أَنَّكُمْ إِنِ اتَّبَعْتُمُ الدَّاعِيَ لَكُمْ سَلَكَ بِكُمْ مِنْهَاجَ الرَّسُولِ وَ كُفِيتُمْ مَئُونَةَ الِاعْتِسَافِ وَ نَبَذْتُمُ الثِّقْلَ الْفَادِحَ‏ عَنِ الْأَعْنَاقِ‏

And know that if you were to follow the caller of yours, he^-asws will travel with you upon the manifesto of the Rasool^-saww and would have sufficed you as a support with the overburdens, and you would have discarded the heavy burdens from the necks!’[166]

 

 

167 و من خطبة له ع في [أول‏] أوائل خلافته‏

Sermon 167 – And from a sermon of his^-asws during the beginning of his^-asws caliphate

إِنَّ اللَّهَ [تَعَالَى‏] سُبْحَانَهُ أَنْزَلَ كِتَاباً هَادِياً بَيَّنَ فِيهِ الْخَيْرَ وَ الشَّرَّ فَخُذُوا نَهْجَ الْخَيْرِ تَهْتَدُوا وَ اصْدِفُوا عَنْ سَمْتِ الشَّرِّ تَقْصِدُوا الْفَرَائِضَ الْفَرَائِضَ أَدُّوهَا إِلَى اللَّهِ تُؤَدِّكُمْ إِلَى الْجَنَّةِ

Allah^-azwj the Glorious (Exalted) Sent down a Guiding Book Explaining in it the good and the evil. So, take the peak of goodness, you will be guided, and stay away from the road of evil. Aim for the Obligations, the Obligations! Fulfil these to Allah^-azwj, He^-azwj will Fulfil you to the Paradise.

إِنَّ اللَّهَ حَرَّمَ حَرَاماً غَيْرَ مَجْهُولٍ وَ أَحَلَّ حَلَالًا غَيْرَ مَدْخُولٍ‏ وَ فَضَّلَ حُرْمَةَ الْمُسْلِمِ عَلَى الْحُرَمِ كُلِّهَا وَ شَدَّ بِالْإِخْلَاصِ وَ التَّوْحِيدِ حُقُوقَ الْمُسْلِمِينَ فِي مَعَاقِدِهَا فَالْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ إِلَّا بِالْحَقِّ

Allah^-azwj the Exalted has Prohibited a prohibition which is not unknown, and a permissible without input, and He^-azwj Merited the sanctity of the Muslim upon the sanctities, all of them, and with the sincerity and the Tawheed, Tightened the rights of the Muslims in its complexities. The Muslim is one from whom the (other) Muslims are safe from his tongue and his hands, except with the truth.

وَ لَا يَحِلُّ أَذَى الْمُسْلِمِ إِلَّا بِمَا يَجِبُ بَادِرُوا أَمْرَ الْعَامَّةِ وَ خَاصَّةَ أَحَدِكُمْ وَ هُوَ الْمَوْتُ‏ فَإِنَّ النَّاسَ أَمَامَكُمْ وَ إِنَّ السَّاعَةَ تَحْدُوكُمْ مِنْ خَلْفِكُمْ تَخَفَّفُوا تَلْحَقُوا فَإِنَّمَا يُنْتَظَرُ بِأَوَّلِكُمْ آخِرُكُمْ

And it is not permissible to hurt the Muslims except with what is Obligatory. Rushing towards the affairs of the general and the special is one of you, and it is the death, for the people are in front of you and the Hour is challenging you from behind you. Lighten (your burdens) to join up, for rather, your first ones are awaiting your last ones.

اتَّقُوا اللَّهَ فِي عِبَادِهِ وَ بِلَادِهِ فَإِنَّكُمْ مَسْئُولُونَ حَتَّى عَنِ الْبِقَاعِ وَ الْبَهَائِمِ- [وَ] أَطِيعُوا اللَّهَ وَ لَا تَعْصُوهُ وَ إِذَا رَأَيْتُمُ الْخَيْرَ فَخُذُوا بِهِ وَ إِذَا رَأَيْتُمُ الشَّرَّ فَأَعْرِضُوا عَنْهُ‏

Fear Allah^-azwj among His^-azwj servants and His^-azwj cities, for you will be questioned, even out the spots of land and the animals. Obey Allah^-azwj and do not disobey Him^-azwj; and whenever you see the good, then take with it, and when you see the evil, so turn away from it’.[167]

 

168 و من كلام له ع بعد ما بويع له بالخلافة،

Sermon 168 – And from a speech of his-asws after having pledged to him-asws with the caliphate

و قد قال له قوم من الصحابة: لو عاقبت قوما ممن أجلب على عثمان

And a group of people from the companions had said to him^-asws, ‘If you^-asws could punish a people from the ones who had assaulted upon Usman!’

فقال عليه السلام: يَا إِخْوَتَاهْ إِنِّي لَسْتُ أَجْهَلُ مَا تَعْلَمُونَ وَ لَكِنْ كَيْفَ لِي بِقُوَّةٍ وَ الْقَوْمُ الْمُجْلِبُونَ‏ عَلَى حَدِّ شَوْكَتِهِمْ‏ يَمْلِكُونَنَا وَ لَا نَمْلِكُهُمْ وَ هَا هُمْ هَؤُلَاءِ قَدْ ثَارَتْ مَعَهُمْ عِبْدَانُكُمْ وَ الْتَفَّتْ إِلَيْهِمْ أَعْرَابُكُمْ وَ هُمْ خِلَالَكُمْ‏ يَسُومُونَكُمْ‏ مَا شَاءُوا وَ هَلْ تَرَوْنَ مَوْضِعاً لِقُدْرَةٍ عَلَى شَيْ‏ءٍ تُرِيدُونَهُ

He^-asws, may the greetings be upon him^-asws, said: ‘O brothers! I^-asws am not ignorant of what you are knowing, but how can it be for me^-asws with strength while the group of assaulters are at the peak of their positions. They are controlling us, and we are not controlling them, and here they are, your slaves have risen with them, and your Bedouins have turned to them, and there are in your midst poisoning you all whatever they desire to, and do you see any place for power upon something you are intending?

إِنَّ هَذَا الْأَمْرَ أَمْرُ جَاهِلِيَّةٍ وَ إِنَّ لِهَؤُلَاءِ الْقَوْمِ مَادَّةً إِنَّ النَّاسَ مِنْ هَذَا الْأَمْرِ إِذَا حُرِّكَ عَلَى أُمُورٍ فِرْقَةٌ تَرَى مَا تَرَوْنَ وَ فِرْقَةٌ تَرَى مَا لَا تَرَوْنَ وَ فِرْقَةٌ لَا تَرَى هَذَا وَ لَا [هَذَا] ذَاكَ

Surely, this matter is a matter of the pre-Islamic period, and these people are well supported. The people from this matter, when they move upon affairs, would be a sect viewing what you are viewing, and a sect would be viewing what you are not viewing, and a sect neither viewing this nor this.

فَاصْبِرُوا حَتَّى يَهْدَأَ النَّاسُ وَ تَقَعَ الْقُلُوبُ مَوَاقِعَهَا وَ تُؤْخَذَ الْحُقُوقُ مُسْمَحَةً فَاهْدَءُوا عَنِّي وَ انْظُرُوا مَا ذَا يَأْتِيكُمْ بِهِ أَمْرِي وَ لَا تَفْعَلُوا فَعْلَةً تُضَعْضِعُ‏ قُوَّةً وَ تُسْقِطُ مُنَّةً وَ تُورِثُ وَهْناً وَ ذِلَّةً وَ سَأُمْسِكُ الْأَمْرَ مَا اسْتَمْسَكَ وَ إِذَا لَمْ أَجِدْ بُدّاً فَآخِرُ الدَّوَاءِ الْكَيُ‏

Therefore, be patient until the people calm down and the hearts fall in their places, and the rights can be taken more easily. So, calm down from me and await what my^-asws command would be coming to you with, and do not do any deed shattering (your) strength and you fall down weak, and you will inherit weakness and disgrace, and I^-asws shall withhold the command for as long as I^-asws can withhold, and I^-asws do not find any escape, so the last call would be the iron (battle)’.[168]

 

169 و من خطبة له ع عند مسير أصحاب الجمل إلى البصرة

Sermon 169 – And from a sermon of his^-asws at the journeying of companions of the camel to Al-Basra

الأمور الجامعة للمسلمين

Affairs of the community of Muslims

إِنَّ اللَّهَ بَعَثَ رَسُولًا هَادِياً بِكِتَابٍ نَاطِقٍ وَ أَمْرٍ قَائِمٍ لَا يَهْلِكُ عَنْهُ‏ إِلَّا هَالِكٌ‏ وَ إِنَّ الْمُبْتَدَعَاتِ‏ الْمُشَبَّهَاتِ‏ هُنَّ الْمُهْلِكَاتُ إِلَّا مَا حَفِظَ اللَّهُ مِنْهَا

‘Allah^-azwj Sent a guiding Rasool^-saww with a speaking Book, and an established matter. No one will be destroyed from it except a self-destroyer, and the innovations and the suspicious, these are from the destroyers, except what Allah^-azwj Protects from these. ‘Allah^-azwj Sent a guiding Rasool^-saww with a speaking Book, and an established matter. No one will be destroyed from it except a self-destroyer, and the innovations and the suspicious, these are from the destroyers, except what Allah^-azwj Protects from these.

وَ إِنَّ فِي سُلْطَانِ اللَّهِ عِصْمَةً لِأَمْرِكُمْ فَأَعْطُوهُ طَاعَتَكُمْ غَيْرَ مُلَوَّمَةٍ وَ لَا مُسْتَكْرَهٍ بِهَا وَ اللَّهِ لَتَفْعَلُنَّ أَوْ لَيَنْقُلَنَّ اللَّهُ عَنْكُمْ سُلْطَانَ الْإِسْلَامِ ثُمَّ لَا يَنْقُلُهُ إِلَيْكُمْ أَبَداً حَتَّى يَأْرِزَ الْأَمْرُ إِلَى غَيْرِكُمْ‏

And the Authority of Allah^-azwj is a protection for your affairs, therefore obey Him^-azwj with your obedience, without blame or abhorrence. By Allah^-azwj! Either you will end up uprooting it or Allah^-azwj will Uproot it away from you the authority of Al-Islam, then it will not be transferred to you, ever, until the command goes to others.

التنفير من خصومه‏

The alienation from his^-asws contenders

إِنَّ هَؤُلَاءِ قَدْ تَمَالَئُوا عَلَى سَخْطَةِ إِمَارَتِي وَ سَأَصْبِرُ مَا لَمْ أَخَفْ عَلَى جَمَاعَتِكُمْ فَإِنَّهُمْ إِنْ تَمَّمُوا عَلَى فَيَالَةِ هَذَا الرَّأْيِ انْقَطَعَ نِظَامُ الْمُسْلِمِينَ وَ إِنَّمَا طَلَبُوا هَذِهِ الدُّنْيَا حَسَداً لِمَنْ أَفَاءَهَا اللَّهُ عَلَيْهِ فَأَرَادُوا رَدَّ الْأُمُورِ عَلَى أَدْبَارِهَا

They are full of annoyance upon my^-asws governance, and I^-asws shall be patient for as long as I^‑asws do not fear upon your community, for if they were to be complete upon the failure of this view, the system of the Muslims would be terminated, and rather they are seeking this world out of envy to the one whom Allah^-azwj has Legalised to be upon it. They are intending to return the affairs upon its back’.[169]

 

170 و من كلام له ع في وجوب اتباع الحق عند قيام الحجة

Sermon 170 – And from a speech of his^-asws regarding obligation of following the truth during establishment of the argument

كلّم به بعض العرب‏ وَ قَدْ أَرْسَلَهُ قَوْمٌ مِنْ أَهْلِ الْبَصْرَةِ لَمَّا قَرُبَ ع مِنْهَا لِيَعْلَمَ لَهُمْ مِنْهُ حَقِيقَةَ حَالِهِ مَعَ أَصْحَابِ الْجَمَلِ لِتَزُولَ الشُّبْهَةُ مِنْ نُفُوسِهِمْ فَبَيَّنَ لَهُ ع مِنْ أَمْرِهِ مَعَهُمْ مَا عَلِمَ بِهِ أَنَّهُ عَلَى الْحَقِّ

One of the Arabs, and a group from the people of Al-Basra had sent him with a message when he^-asws was near from it, to know for them the reality of his^-asws situation with the companions of the camel, in order to remove the doubts from themselves. He^-asws explained to him his^-asws matter with them and let him know that he^-asws was upon the truth.

ثُمَّ قَالَ لَهُ بَايِعْ فَقَالَ إِنِّي رَسُولُ قَوْمٍ وَ لَا أُحْدِثُ حَدَثاً حَتَّى أَرْجِعَ إِلَيْهِمْ

Then he^-asws said to him: ‘Pledge allegiance!’ He said, ‘I am only a messenger of a people, and I cannot do a new thing until I return to them’.

فَقَالَ ع- أَ رَأَيْتَ لَوْ أَنَّ الَّذِينَ وَرَاءَكَ بَعَثُوكَ رَائِداً تَبْتَغِي لَهُمْ مَسَاقِطَ الْغَيْثِ‏ فَرَجَعْتَ إِلَيْهِمْ وَ أَخْبَرْتَهُمْ عَنِ الْكَلَإِ وَ الْمَاءِ فَخَالَفُوا إِلَى الْمَعَاطِشِ وَ الْمَجَادِبِ مَا كُنْتَ صَانِعاً

He^-asws said: ‘What is your view if the ones behind you had sent you as a pioneer to seek out for them a land rained upon, and you return to them and inform them about the greenery and the water, but they oppose you to go to the dry and the barren, what would you do?’

قَالَ كُنْتُ تَارِكَهُمْ وَ مُخَالِفَهُمْ إِلَى الْكَلَإِ وَ الْمَاءِ

He said, ‘I would leave them and oppose them and go to the greenery and the water’.

فَقَالَ ع فَامْدُدْ إِذاً يَدَكَ

He^-asws said to him: ‘Then extend your hand!’

فَقَالَ الرَّجُلُ فَوَاللَّهِ مَا اسْتَطَعْتُ أَنْ أَمْتَنِعَ عِنْدَ قِيَامِ الْحُجَّةِ عَلَيَّ فَبَايَعْتُهُ ع‏

The man said, ‘By Allah^-azwj! I am not able to refuse at the establishment of the proof upon me’, and he pledged to him^-asws’.

وَ الرَّجُلُ يُعْرَفُ بِكُلَيْبٍ الْجَرْمِيِ‏

And the man was known as Kaleeb Al-Jurmy’.[170]

 

 

171 و من كلام له ع لما عزم على لقاء القوم بصفين‏

Sermon 171 – And from a speech of his^-asws when he^-asws had determined upon meeting the people (in battle) at Siffeen

الدعاء

The supplication

اللَّهُمَّ رَبَّ السَّقْفِ الْمَرْفُوعِ‏ وَ الْجَوِّ الْمَكْفُوفِ‏ الَّذِي جَعَلْتَهُ مَغِيضاً لِلَّيْلِ وَ النَّهَارِ وَ مَجْرًى لِلشَّمْسِ وَ الْقَمَرِ وَ مُخْتَلَفاً لِلنُّجُومِ السَّيَّارَةِ وَ جَعَلْتَ سُكَّانَهُ سِبْطاً مِنْ مَلَائِكَتِكَ لَا يَسْأَمُونَ مِنْ عِبَادَتِكَ

‘O Allah^-azwj! Lord^-azwj of the raised ceiling (sky) and the withheld atmosphere which You^-azwj Made it a shelter for the night and the day, and a flowing for the sun and the moon and the travelling for the rotating stars, and Made its dwellers a group from Your^-azwj Angels, not getting tired from Your^-azwj worship.

وَ رَبَّ هَذِهِ الْأَرْضِ الَّتِي جَعَلْتَهَا قَرَاراً لِلْأَنَامِ وَ مَدْرَجاً لِلْهَوَامِّ وَ الْأَنْعَامِ وَ مَا لَا يُحْصَى مِمَّا يُرَى وَ مَا لَا يُرَى

And Lord^-azwj of this earth which You^-azwj Made it an abode for the cattle and a theatre for the insects and the animals, and what cannot be counted from what can be seen and cannot be seen.

وَ رَبَّ الْجِبَالِ الرَّوَاسِي الَّتِي جَعَلْتَهَا لِلْأَرْضِ أَوْتَاداً وَ لِلْخَلْقِ اعْتِمَاداً

And Lord^-azwj of the lofty mountains which You^-azwj made these as pegs for the earth, and pillars for the creatures.

إِنْ أَظْهَرْتَنَا عَلَى عَدُوِّنَا فَجَنِّبْنَا الْبَغْيَ وَ سَدِّدْنَا لِلْحَقِّ وَ إِنْ أَظْهَرْتَهُمْ عَلَيْنَا فَارْزُقْنَا الشَّهَادَةَ وَ اعْصِمْنَا مِنَ الْفِتْنَةِ

If You^-azwj Prevail us over our enemies, shield us from the rebels and Guide us to the truth, and if You^-azwj Prevail them over us, Grace us the martyrdom, and Fortify us from the Fitna.

الدعوة للقتال‏

The supplication for the battle

أَيْنَ الْمَانِعُ لِلذِّمَارِ وَ الْغَائِرُ عِنْدَ نُزُولِ الْحَقَائِقِ‏ مِنْ أَهْلِ الْحِفَاظِ الْعَارُ وَرَاءَكُمْ وَ الْجَنَّةُ أَمَامَكُمْ‏

Where are the defenders of honour and self-respecting one at the descend of the realities from the people of protection. The shame is behind you and the Paradise is in front of you’.[171]

 

172 و من خطبة له ع‏

Sermon 172 – And from a sermon of his^-asws

حمد الله‏

Praise of Allah^-azwj

الْحَمْدُ لِلَّهِ الَّذِي لَا تُوَارِي‏ عَنْهُ سَمَاءٌ سَمَاءً وَ لَا أَرْضٌ أَرْضاً

‘The Praise is for Allah^-azwj Who, neither is a sky hidden from Him^-azwj by a sky, or an earth by an earth.

يوم الشورى‏

The day of consultation

منها-

وَ قَدْ قَالَ قَائِلٌ إِنَّكَ عَلَى هَذَا الْأَمْرِ يَا ابْنَ أَبِي طَالِبٍ لَحَرِيصٌ

And a speaker had said (to me^-asws), ‘You^-asws are greedy upon this command, O son^-asws of Abu Talib^-asws!’

فَقُلْتُ بَلْ أَنْتُمْ وَ اللَّهِ لَأَحْرَصُ وَ أَبْعَدُ وَ أَنَا أَخَصُّ وَ أَقْرَبُ وَ إِنَّمَا طَلَبْتُ حَقّاً لِي وَ أَنْتُمْ تَحُولُونَ بَيْنِي وَ بَيْنَهُ وَ تَضْرِبُونَ وَجْهِي‏ دُونَهُ

I^-asws said; ‘But, by Allah^-azwj, you all are greedier and remoter while I^-asws am more special (private) and closer. And rather, I^-asws sought a right of mine^-asws and you are being a barrier between me^-asws and it, and you are striking my^-asws face besides (on top of it).

فَلَمَّا قَرَّعْتُهُ‏ بِالْحُجَّةِ فِي الْمَلَإِ الْحَاضِرِينَ هَبَ‏ كَأَنَّهُ بُهِتَ لَا يَدْرِي مَا يُجِيبُنِي بِهِ‏

When I^-asws knocked him with the argument in an assembly of the ones present, he was confounded and did not know what he should be answering me^-asws with.

الاستنصار على قريش‏

Seeking the Help (of Allah^-azwj) against Quraysh

اللَّهُمَّ إِنِّي أَسْتَعْدِيكَ عَلَى قُرَيْشٍ وَ مَنْ أَعَانَهُمْ فَإِنَّهُمْ قَطَعُوا رَحِمِي وَ صَغَّرُوا عَظِيمَ مَنْزِلَتِيَ وَ أَجْمَعُوا عَلَى مُنَازَعَتِي أَمْراً هُوَ لِي ثُمَّ قَالُوا أَلَا إِنَّ فِي الْحَقِّ أَنْ تَأْخُذَهُ وَ فِي الْحَقِّ أَنْ تَتْرُكَهُ‏

O Allah^-azwj! I^-asws seek Your^-azwj Assistance against Quraysh and the ones who support them! They have cut off my^-asws relationship, and they have belittled the greatness of my^-asws status, and they have untied upon disputing me^-asws of a command which is for me^-asws. Then they said, ‘Indeed! It would be right if we take it, and it would be right if you^-asws were to leave it’.

منها في ذكر أصحاب الجمل‏

From it, in mentioning companions of the camel

فَخَرَجُوا يَجُرُّونَ حُرْمَةَ رَسُولِ اللَّهِ ص كَمَا تُجَرُّ الْأَمَةُ عِنْدَ شِرَائِهَا- مُتَوَجِّهِينَ بِهَا إِلَى الْبَصْرَةِ فَحَبَسَا نِسَاءَهُمَا فِي بُيُوتِهِمَا وَ أَبْرَزَا حَبِيسَ‏ رَسُولِ اللَّهِ ص لَهُمَا وَ لِغَيْرِهِمَا فِي جَيْشٍ مَا مِنْهُمْ رَجُلٌ إِلَّا وَ قَدْ أَعْطَانِي الطَّاعَةَ وَ سَمَحَ لِي بِالْبَيْعَةِ طَائِعاً غَيْرَ مُكْرَهٍ

‘They came out dragging the sanctity (Ayesha) of Rasool-Allah^-saww just as the slave girl is dragged during her sale, heading with her to Al-Basra. They withheld their own wives in their houses, and they brought out one withheld by Rasool-Allah^-saww to them both and to others in an army. There was no man from them except and he had given me^-asws (the pledge of) obedience and had sworn the allegiance willingly, without having been forced.

فَقَدِمُوا عَلَى عَامِلِي بِهَا وَ خُزَّانِ‏ بَيْتِ مَالِ الْمُسْلِمِينَ وَ غَيْرِهِمْ مِنْ أَهْلِهَا فَقَتَلُوا طَائِفَةً صَبْراً وَ طَائِفَةً غَدْراً

They proceeded to my^-asws office bearers at it and treasurer of the public treasury of the Muslims, and others from its inhabitants. They killed a group in captivity and a group by treachery.

فَوَاللَّهِ [إِنْ‏] لَوْ لَمْ يُصِيبُوا مِنَ الْمُسْلِمِينَ إِلَّا رَجُلًا وَاحِداً مُعْتَمِدِينَ‏ لِقَتْلِهِ بِلَا جُرْمٍ جَرَّهُ لَحَلَّ لِي قَتْلُ ذَلِكَ الْجَيْشِ كُلِّهِ إِذْ حَضَرُوهُ فَلَمْ يُنْكِرُوا وَ لَمْ يَدْفَعُوا عَنْهُ بِلِسَانٍ وَ لَا بِيَدٍ دَعْ مَا [إِنَّهُمْ‏] أَنَّهُمْ قَدْ قَتَلُوا مِنَ الْمُسْلِمِينَ مِثْلَ الْعِدَّةِ الَّتِي دَخَلُوا بِهَا عَلَيْهِمْ‏

By Allah^-azwj! Even if they had not killed from the Muslims except for one man deliberating to killing him without any crime, it would have been permissible for me^-asws to kill that army, all of it, when they were present but did not deny it nor repel it by tongue, nor by hand, leave aside what they had killed from the Muslims like the number they had entered with upon them’.

قَالَ السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ: وَ رُوِيَ لَهُ عَلَيْهِ السَّلَامُ شِعْرٌ فِي هَذَا الْمَعْنَى، وَ هُوَ قَوْلُهُ:

فَإِنْ كُنْتَ بِالشُّورَى مَلَكْتَ أُمُورَهُمْ‏		فَكَيْفَ بِهَذَا وَ الْمُشِيرُونَ غُيَّبٌ‏
وَ إِنْ كُنْتَ بِالْقُرْبَى حَجَجْتَ خَصِيمَهُمْ‏		فَغَيْرُكَ أَوْلَى بِالنَّبِيِّ وَ أَقْرَبُ.

Seyyid Al-Razi (compiler of Nahj Al-Balagah) said, ‘And a poem has been reported for him in this meaning, and it is his^-asws words: ‘If their matters were to be ruled by the consultation, then how is with this and the consultees were absent? And if was with the kinship as their disputers argue, so are others foremost with the Prophet^-saww although I^-asws am closer?’[172]

173 و من خطبة له ع في رسول اللّه، صلى اللّه عليه و سلم، و من هو جدير بأن يكون للخلافة و في هوان الدنيا

Sermon 173 – And from a sermon of his^-asws regarding Rasool-Allah^-saww, may the Salawaat of Allah^-azwj be upon him^-saww and greetings, and one who happens to be worthy for the caliphate, and in demeaning the world

رسول الله‏

Rasool-Allah^-saww

أَمِينُ وَحْيِهِ وَ خَاتَمُ رُسُلِهِ وَ بَشِيرُ رَحْمَتِهِ وَ نَذِيرُ نِقْمَتِهِ‏

‘He^-saww is a trustee of His^-azwj Revelation, and Last of His^-azwj Rasools^-as, and a giver of glad tidings of His^-azwj Mercy, and a Warner of His^-azwj Reprisal.

الجدير بالخلافة

The one worthy of the caliphate

أَيُّهَا النَّاسُ إِنَّ أَحَقَّ النَّاسِ بِهَذَا الْأَمْرِ أَقْوَاهُمْ عَلَيْهِ وَ أَعْلَمُهُمْ‏ بِأَمْرِ اللَّهِ فِيهِ فَإِنْ شَغَبَ‏ شَاغِبٌ اسْتُعْتِبَ‏ فَإِنْ أَبَى قُوتِلَ

O you people! The most rightful of the people with this command is their straightest upon it, and their most working with the Commands of Allah^-azwj in it. If a rioter riots, he would be called to repent, and if he refuses, he would be fought.

وَ لَعَمْرِي لَئِنْ كَانَتِ الْإِمَامَةُ لَا تَنْعَقِدُ حَتَّى يَحْضُرَهَا عَامَّةُ النَّاسِ [مَا] فَمَا إِلَى ذَلِكَ سَبِيلٌ وَ لَكِنْ أَهْلُهَا يَحْكُمُونَ عَلَى مَنْ غَابَ عَنْهَا ثُمَّ لَيْسَ لِلشَّاهِدِ أَنْ يَرْجِعَ وَ لَا لِلْغَائِبِ أَنْ يَخْتَارَ

And by my^-asws life! If the Imamate was not to be decided until the generality of the people is present, there would be no way to that, but its people (present) ones would be deciding upon the ones absent from it, then it would neither be for the one present that he retracts nor for the absentee than he chooses (someone else).

أَلَا وَ إِنِّي أُقَاتِلُ رَجُلَيْنِ رَجُلًا ادَّعَى مَا لَيْسَ لَهُ وَ آخَرَ مَنَعَ الَّذِي عَلَيْهِ

Indeed! And I^-asws shall fight against two (types of) men – a man claiming what isn’t for him and another who prevents the ones who is (rightful) upon it.

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ فَإِنَّهَا خَيْرُ مَا تَوَاصَى الْعِبَادُ بِهِ وَ خَيْرُ عَوَاقِبِ الْأُمُورِ عِنْدَ اللَّهِ وَ قَدْ فُتِحَ بَابُ الْحَرْبِ بَيْنَكُمْ وَ بَيْنَ أَهْلِ الْقِبْلَةِ

I^-asws advise you with having fear of Allah^-azwj, for it is the best of what the servants can be advised with, and the matter of the best end-result in the Presence of Allah^-azwj, and the door of war has been opened up between you and the people of the Qiblah (Muslims).

وَ لَا يَحْمِلُ هَذَا الْعَلَمَ إِلَّا أَهْلُ الْبَصَرِ وَ الصَّبْرِ وَ الْعِلْمِ [بِمَوَاقِعِ‏] بِمَوَاضِعِ الْحَقِّ فَامْضُوا لِمَا تُؤْمَرُونَ بِهِ وَ قِفُوا عِنْدَ مَا تُنْهَوْنَ عَنْهُ وَ لَا تَعْجَلُوا فِي أَمْرٍ حَتَّى تَتَبَيَّنُوا فَإِنَّ لَنَا مَعَ كُلِّ أَمْرٍ تُنْكِرُونَهُ غِيَراً

And no one will bear this knowledge except the people of insight, and the patience, and the knowledge in places of truth, therefore continue to what you have been Commanded with and pause at what you have been Prohibited from, and do not be hasty in any matter until it is clear, because for us^-asws, along with every matter you are denying, is (right to) change.

هوان الدنيا

Demeaning the world

أَلَا وَ إِنَّ هَذِهِ الدُّنْيَا الَّتِي أَصْبَحْتُمْ تَتَمَنَّوْنَهَا وَ تَرْغَبُونَ فِيهَا وَ أَصْبَحَتْ تُغْضِبُكُمْ وَ تُرْضِيكُمْ لَيْسَتْ بِدَارِكُمْ وَ لَا مَنْزِلِكُمُ الَّذِي خُلِقْتُمْ لَهُ وَ لَا الَّذِي دُعِيتُمْ إِلَيْهِ

Indeed! And this word which you have come to be wishing for it and being desirous in it, and your hatred and your pleasure has become for it, it isn’t your (permanent) house, nor is it your home which you have been Created for nor that which you have been invited to.

أَلَا وَ إِنَّهَا لَيْسَتْ بِبَاقِيَةٍ لَكُمْ وَ لَا تَبْقَوْنَ عَلَيْهَا وَ هِيَ وَ إِنْ غَرَّتْكُمْ مِنْهَا فَقَدْ حَذَّرَتْكُمْ شَرَّهَا فَدَعُوا غُرُورَهَا لِتَحْذِيرِهَا وَ أَطْمَاعَهَا لِتَخْوِيفِهَا وَ سَابِقُوا فِيهَا إِلَى الدَّارِ الَّتِي دُعِيتُمْ إِلَيْهَا وَ انْصَرِفُوا بِقُلُوبِكُمْ عَنْهَا وَ لَا يَخِنَّنَّ أَحَدُكُمْ خَنِينَ‏ الْأَمَةِ عَلَى مَا زُوِيَ‏ عَنْهُ مِنْهَا وَ اسْتَتِمُّوا نِعْمَةَ اللَّهِ عَلَيْكُمْ بِالصَّبْرِ عَلَى طَاعَةِ اللَّهِ‏ وَ الْمُحَافَظَةِ عَلَى مَا اسْتَحْفَظَكُمْ مِنْ كِتَابِهِ

Indeed! And it isn’t going to be lasting for you nor will you be lasting for it, and it, and although you are being deceived from it, so its evil has cautioned you from it, so leave its deceit for its caution, and (leave) its greed for its fear, and be first in it to the house which you are being invited to, and turn away from it (world) with your hearts, and not one of you should squeal (scream) the squealing of the maid upon what has been impeded from her, and complete the Favours of Allah^-azwj upon you with the patience upon obedience of Allah^-azwj, and the preserving upon what you can preserve from His^-azwj Book.

أَلَا وَ إِنَّهُ لَا يَضُرُّكُمْ تَضْيِيعُ شَيْ‏ءٍ مِنْ دُنْيَاكُمْ بَعْدَ حِفْظِكُمْ قَائِمَةَ دِينِكُمْ- أَلَا وَ إِنَّهُ لَا يَنْفَعُكُمْ بَعْدَ تَضْيِيعِ دِينِكُمْ شَيْ‏ءٌ حَافَظْتُمْ عَلَيْهِ مِنْ أَمْرِ دُنْيَاكُمْ أَخَذَ اللَّهُ بِقُلُوبِنَا وَ قُلُوبِكُمْ إِلَى الْحَقِّ وَ أَلْهَمَنَا وَ إِيَّاكُمُ الصَّبْرَ

Indeed! And surely it will not harm you, the loss of anything from your world after your preserving the principles of your religion. Indeed! And surely nothing will benefit you after your wasting your religion, your preserving upon it from the matters of your world. May Allah^‑azwj Take our hearts and your hearts to the truth and Inspire us and you the patience’.[173]

174 و من كلام له ع في معنى طلحة بن عبيد الله و قد قاله حين بلغه خروج طلحة و الزبير إلى البصرة لقتاله‏

Sermon 174 – And from a speech of his^-asws regarding the meaning of Talha Bin Ubeydullah, and he^-asws had said it when it reached him^-asws, the going out of Talha and Al Zubeyr to Al Basra to fight him^-asws

قَدْ كُنْتُ وَ مَا أُهَدَّدُ بِالْحَرْبِ وَ لَا أُرَهَّبُ بِالضَّرْبِ وَ أَنَا عَلَى مَا قَدْ وَعَدَنِي رَبِّي مِنَ النَّصْرِ وَ اللَّهِ مَا اسْتَعْجَلَ مُتَجَرِّداً لِلطَّلَبِ بِدَمِ عُثْمَانَ إِلَّا خَوْفاً مِنْ أَنْ يُطَالَبَ بِدَمِهِ لِأَنَّهُ مَظِنَّتُهُ وَ لَمْ يَكُنْ فِي الْقَوْمِ أَحْرَصُ عَلَيْهِ مِنْهُ فَأَرَادَ أَنْ يُغَالِطَ بِمَا أَجْلَبَ فِيهِ لِيَلْتَبِسَ الْأَمْرُ وَ يَقَعَ الشَّكُّ.

‘And I^-asws was such, I^-asws wasn’t afraid of the war nor scared of striking, and I^-asws as upon what my^-asws Lord^-azwj has Promised me^-asws of the Help. By Allah^-azwj! He (Talha) had hastened unsheathing his sword to seek the blood of Usman only out of fear from his blood being sought against him, because he had thought of it (being a caliph), and there did not happen to be anyone among the people greedier upon it that him. Thus, he intended to mislead with what he had clamoured regarding it to confuse the matter and the doubts to occur.

وَ وَ اللَّهِ مَا صَنَعَ فِي أَمْرِ عُثْمَانَ وَاحِدَةً مِنْ ثَلَاثٍ لَئِنْ كَانَ ابْنُ عَفَّانَ ظَالِماً كَمَا كَانَ يَزْعُمُ لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يُوَازِرَ قَاتِلِيهِ وَ أَنْ يُنَابِذَ نَاصِرِيهِ.

And, by Allah^-azwj! He did not do regarding the matter of Usman one of the three – If the son of Affan was an oppressor just as he had claimed, it would have been befitting for him that he backs his killer or disassociated from his helpers.

وَ لَئِنْ كَانَ مَظْلُوماً لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يَكُونَ مِنَ الْمُنَهْنِهِينَ‏ عَنْهُ وَ الْمُعَذِّرِينَ فِيهِ‏

And if he (Usman) was an oppressed, it would have been befitting for him (Talha) that he happens to be from the ones defending him and the ones offering excuses regarding him.

وَ لَئِنْ كَانَ فِي شَكٍّ مِنَ الْخَصْلَتَيْنِ لَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يَعْتَزِلَهُ وَ يَرْكُدَ جَانِباً وَ يَدَعَ النَّاسَ مَعَهُ فَمَا فَعَلَ وَاحِدَةً مِنَ الثَّلَاثِ وَ جَاءَ بِأَمْرٍ لَمْ يُعْرَفْ بَابُهُ وَ لَمْ تَسْلَمْ مَعَاذِيرُهُ‏

And if he (Talha) was in doubt from the two characteristics, it would been befitting for him that he isolates himself and do not take any of the two sides and leave the people to deal with him. But he did not do even one of the three, and he came with a matter, the door of which is not recognised, and its excuse is not acceptable’.[174]

 

175 من خطبة له ع في الموعظة و بيان قرباه من رسول اللّه‏

Sermon 175 – From a sermon of his^-asws regarding the preaching, and explanation of his^-asws nearness from Rasool-Allah^-azwj

أَيُّهَا النَّاسُ غَيْرُ الْمَغْفُولِ عَنْهُمْ وَ التَّارِكُونَ [وَ] الْمَأْخُوذُ مِنْهُمْ مَا لِي أَرَاكُمْ عَنِ اللَّهِ ذَاهِبِينَ وَ إِلَى غَيْرِهِ رَاغِبِينَ كَأَنَّكُمْ نَعَمٌ‏ أَرَاحَ بِهَا سَائِمٌ‏ إِلَى مَرْعًى وَبِيٍ‏ وَ مَشْرَبٍ دَوِيٍ‏ وَ إِنَّمَا هِيَ كَالْمَعْلُوفَةِ لِلْمُدَى‏ لَا تَعْرِفُ مَا ذَا يُرَادُ بِهَا إِذَا أُحْسِنَ إِلَيْهَا تَحْسَبُ يَوْمَهَا دَهْرَهَا وَ شِبَعَهَا أَمْرَهَا

‘O you heedless ones not being heedless from, and the neglecters, the ones to be Seized from them! What is the matter I^-asws see you all going away from Allah^-azwj and are being desirous to someone else? It is as if you are cattle being pastured taken to a disease-ridden pasture and a sickly watering place, and rather it is like the one fed for the slaughter not knowing what is being intended with it. When good is being done to it, it reckons its day as being its whole life and its satiation as its (main) affair.

وَ اللَّهِ لَوْ شِئْتُ أَنْ أُخْبِرَ كُلَّ رَجُلٍ مِنْكُمْ بِمَخْرَجِهِ وَ مَوْلِجِهِ‏ وَ جَمِيعِ شَأْنِهِ لَفَعَلْتُ وَ لَكِنْ أَخَافُ أَنْ تَكْفُرُوا فِيَّ بِ رَسُولِ اللَّهِ ص أَلَا وَ إِنِّي مُفْضِيهِ‏ إِلَى الْخَاصَّةِ مِمَّنْ يُؤْمَنُ ذَلِكَ مِنْهُ

By Allah^-azwj! If I^-asws so desire, to inform every man from you with his exit (death) and his entry (what he will do), and the entirety of his matters, I^-asws can do so! But I^-asws fear that you will disbelieve in me^-asws as well as Rasool-Allah^-saww. Indeed! And I^-asws shall divulge it to the special one, from the ones who will believe that to be from him^-saww.

وَ الَّذِي بَعَثَهُ بِالْحَقِّ وَ اصْطَفَاهُ عَلَى الْخَلْقِ مَا أَنْطِقُ إِلَّا صَادِقاً وَ قَدْ عَهِدَ إِلَيَّ بِذَلِكَ كُلِّهِ وَ بِمَهْلِكِ مَنْ يَهْلِكُ وَ مَنْجَى مَنْ يَنْجُو وَ مَآلِ هَذَا الْأَمْرِ وَ مَا أَبْقَى شَيْئاً يَمُرُّ عَلَى رَأْسِي إِلَّا أَفْرَغَهُ فِي أُذُنَيَّ وَ أَفْضَى بِهِ إِلَيَّ

By the One^-azwj Who Sent him^-saww with the truth and Chose him^-asws over the creatures! I^-asws do not speak except true matters, and he^-saww pacted to me^-asws with that, all of it, and with the destruction of the one who will be destroyed, and salvation of the one who will attain salvation, and the inclining of this command, and there did not remain anything passing over my^-asws head except it was poured into my^-asws ears and he^-saww divulged it to me^-asws.

أَيُّهَا النَّاسُ إِنِّي وَ اللَّهِ مَا أَحُثُّكُمْ عَلَى طَاعَةٍ إِلَّا وَ أَسْبِقُكُمْ إِلَيْهَا وَ لَا أَنْهَاكُمْ عَنْ مَعْصِيَةٍ إِلَّا وَ أَتَنَاهَى قَبْلَكُمْ عَنْهَا

O you people! By Allah^-azwj! I^-asws do not urge you upon obedience except and I^-asws precede you all to it, nor do I^-asws forbid you from an act of disobedience except and I^-asws stay away from it before you do’.[175]

 

176 و من خطبة له ع و فيها يعظ و يبين فضل القرآن و ينهى عن البدعة

Sermon 176 – And from a sermon of his^-asws, and in it he^-asws preached, and explained merit of the Quran, and forbade from the innovation

عظة الناس‏

Preaching the people

انْتَفِعُوا بِبَيَانِ اللَّهِ وَ اتَّعِظُوا بِمَوَاعِظِ اللَّهِ وَ اقْبَلُوا نَصِيحَةَ اللَّهِ فَإِنَّ اللَّهَ قَدْ أَعْذَرَ إِلَيْكُمْ بِالْجَلِيَّةِ وَ [أَخَذَ] اتَّخَذَ عَلَيْكُمُ الْحُجَّةَ وَ بَيَّنَ لَكُمْ مَحَابَّهُ مِنَ الْأَعْمَالِ وَ مَكَارِهَهُ مِنْهَا لِتَتَّبِعُوا هَذِهِ وَ تَجْتَنِبُوا هَذِهِ

‘Benefit by the Explanation of Allah^-azwj, and take advice by the Preaching of Allah^-azwj, and accept the Advice of Allah^-azwj, for Allah^-azwj has left no excuse for you with the Clarification, and Taken the proof upon you, and Explained to you all the Beloved deeds and His^-azwj Dislikes from these in order for you to seek this and shun those.

فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ إِنَّ الْجَنَّةَ حُفَّتْ بِالْمَكَارِهِ وَ إِنَّ النَّارَ حُفَّتْ بِالشَّهَوَاتِ وَ اعْلَمُوا أَنَّهُ مَا مِنْ طَاعَةِ اللَّهِ شَيْ‏ءٌ إِلَّا يَأْتِي فِي كُرْهٍ وَ مَا مِنْ مَعْصِيَةِ اللَّهِ شَيْ‏ءٌ إِلَّا يَأْتِي فِي شَهْوَةٍ

‘Rasool-Allah^-saww had said: ‘The Paradise is surrounded by abhorrent things and the Fire is surrounded by the lustful desires. And know that there isn’t anything (done) in the obedience of Allah^-azwj except it would come in its abhorrent (form), and there is nothing from the disobedience of Allah^-azwj except it would come in desirous form.

فَرَحِمَ اللَّهُ امْرَأً نَزَعَ‏ عَنْ شَهْوَتِهِ وَ قَمَعَ هَوَى نَفْسِهِ فَإِنَّ هَذِهِ النَّفْسَ أَبْعَدُ شَيْ‏ءٍ مَنْزِعاً وَ إِنَّهَا لَا تَزَالُ تَنْزِعُ إِلَى مَعْصِيَةٍ فِي هَوًى

May Allah^-azwj have Mercy on a man removed from his lustful desires, and uprooted the whims of his self, for this soul is the remotest of the things in tendencies, and it does not cease to be snatched to disobedience in a whim.

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنَ [لَا يُمْسِي وَ لَا يُصْبِحُ‏] لَا يُصْبِحُ وَ لَا يُمْسِي إِلَّا وَ نَفْسُهُ ظَنُونٌ‏ عِنْدَهُ فَلَا يَزَالُ زَارِياً عَلَيْهَا وَ مُسْتَزِيداً لَهَا فَكُونُوا كَالسَّابِقِينَ قَبْلَكُمْ وَ الْمَاضِينَ أَمَامَكُمْ قَوَّضُوا مِنَ الدُّنْيَا تَقْوِيضَ الرَّاحِلِ وَ طَوَوْهَا طَيَّ الْمَنَازِلِ‏

And know, (O) servants of Allah^-azwj, that the Momin neither comes to an evening nor a morning except and in his self should be suspicious with him. He should not cease to be visiting to it, seeking more for it. Be like the preceding ones before you, and the past is in front of you. Prepare from the world the preparation of the traveller and roll it up the rolling of the pausing stations.

فضل القرآن‏

Merit of the Quran

وَ اعْلَمُوا أَنَّ هَذَا الْقُرْآنَ هُوَ النَّاصِحُ الَّذِي لَا يَغُشُّ وَ الْهَادِي الَّذِي لَا يُضِلُّ وَ الْمُحَدِّثُ الَّذِي لَا يَكْذِبُ وَ مَا جَالَسَ هَذَا الْقُرْآنَ أَحَدٌ إِلَّا قَامَ عَنْهُ بِزِيَادَةٍ أَوْ نُقْصَانٍ زِيَادَةٍ فِي هُدًى أَوْ نُقْصَانٍ مِنْ عَمًى

And know that this Quran, it is the adviser who does not deceive, and the guide who does not mislead, and the narrator who does not lie, and no one has sat with this Quran except he has stood up from it with an increase or decrease – an increasing in guidance or a decrease from blindness.

وَ اعْلَمُوا أَنَّهُ لَيْسَ عَلَى أَحَدٍ بَعْدَ الْقُرْآنِ مِنْ فَاقَةٍ وَ لَا لِأَحَدٍ قَبْلَ الْقُرْآنِ مِنْ غِنًى فَاسْتَشْفُوهُ مِنْ أَدْوَائِكُمْ وَ اسْتَعِينُوا بِهِ عَلَى لَأْوَائِكُمْ‏ فَإِنَّ فِيهِ شِفَاءً مِنْ أَكْبَرِ الدَّاءِ وَ هُوَ الْكُفْرُ وَ النِّفَاقُ وَ الْغَيُّ وَ الضَّلَالُ

And know! There isn’t any destitution upon anyone after the Quran, nor was there any richness for anyone before the Quran. Seek healing by it from your sicknesses and seek assistance with it upon the adversities, for there is healing in it from the greatest of the diseases, and it is the Kufr, and the hypocrisy, and the error and the straying.

فَاسْأَلُوا اللَّهَ بِهِ وَ تَوَجَّهُوا إِلَيْهِ بِحُبِّهِ وَ لَا تَسْأَلُوا بِهِ خَلْقَهُ إِنَّهُ مَا تَوَجَّهَ الْعِبَادُ إِلَى اللَّهِ تَعَالَى بِمِثْلِهِ

Ask Allah^-azwj by it and divert to it with His^-azwj Love and do not be asking His^-azwj creatures by it. Surely, the servants cannot Divert to Allah^-azwj the Exalted with similar to it.

وَ اعْلَمُوا أَنَّهُ شَافِعٌ مُشَفَّعٌ وَ قَائِلٌ مُصَدَّقٌ وَ أَنَّهُ مَنْ شَفَعَ لَهُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ شُفِّعَ‏ فِيهِ وَ مَنْ مَحَلَ‏ بِهِ الْقُرْآنُ يَوْمَ الْقِيَامَةِ صُدِّقَ عَلَيْهِ

And know! It is an interceder to be interceded for, and a speaker to be ratified, and the one whom the Quran intercedes for on the Day of Qiyamah, he will be interceded for, and the one whom the Quran speaks ill of it will ratify against him on the Day of Qiyamah.

فَإِنَّهُ يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ أَلَا إِنَّ كُلَّ حَارِثٍ مُبْتَلًى فِي حَرْثِهِ وَ عَاقِبَةِ عَمَلِهِ غَيْرَ حَرَثَةِ الْقُرْآنِ فَكُونُوا مِنْ حَرَثَتِهِ وَ أَتْبَاعِهِ وَ اسْتَدِلُّوهُ عَلَى رَبِّكُمْ وَ اسْتَنْصِحُوهُ عَلَى أَنْفُسِكُمْ وَ اتَّهِمُوا عَلَيْهِ آرَاءَكُمْ وَ اسْتَغِشُّوا فِيهِ أَهْوَاءَكُمْ‏

A caller will call out on the Day of Qiyamah: ‘Indeed! Every cultivator will be Tried regarding his cultivation and the consequence of his deeds, apart from cultivators of the Quran!’ So be from its cultivators and its followers and be pointed by it to your Lord^-azwj, and takes its advice upon yourselves, and accuse your own opinions upon it, and overwhelm your whims in it.

الحث على العمل‏

The urging upon the working (good deeds)

الْعَمَلَ الْعَمَلَ ثُمَّ النِّهَايَةَ النِّهَايَةَ وَ الِاسْتِقَامَةَ الِاسْتِقَامَةَ ثُمَّ الصَّبْرَ الصَّبْرَ وَ الْوَرَعَ الْوَرَعَ إِنَّ لَكُمْ نِهَايَةً فَانْتَهُوا إِلَى نِهَايَتِكُمْ وَ إِنَّ لَكُمْ عَلَماً فَاهْتَدُوا بِعَلَمِكُمْ وَ إِنَّ لِلْإِسْلَامِ غَايَةً فَانْتَهُوا إِلَى‏ غَايَتِهِ وَ اخْرُجُوا إِلَى اللَّهِ بِمَا افْتَرَضَ عَلَيْكُمْ مِنْ حَقِّهِ‏ وَ بَيَّنَ لَكُمْ مِنْ وَظَائِفِهِ‏ أَنَا شَاهِدٌ لَكُمْ وَ حَجِيجٌ‏ يَوْمَ الْقِيَامَةِ عَنْكُمْ‏

And He^-asws Said: ‘The work! The work! Then the end! The end! And the straightness! The straightness! Then the patience! The patience! And the devoutness! The devoutness! There is an end point for you all, therefore end up to its end point! And for you there are flags, so be guided with your flags, and for Al-Islam there is a peak, so end up to its peak and bring out to Allah^-azwj from what He^-azwj has Imposed upon you of His^-azwj Rights and has Clarified for you of His^-azwj Demands. I^-asws am a witness for you all and an arguer on the Day of Qiyamah on your behalf!

نصائح للناس‏

The advice(s) to the people

أَلَا وَ إِنَّ الْقَدَرَ السَّابِقَ قَدْ وَقَعَ وَ الْقَضَاءَ الْمَاضِيَ قَدْ تَوَرَّدَ وَ إِنِّي مُتَكَلِّمٌ بِعِدَةِ اللَّهِ وَ حُجَّتِهِ قَالَ اللَّهُ تَعَالَى‏ إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ‏

Indeed! And the pre-Determination, preceding is occurring and the Decree, the past, has arrived, and I^-asws am speaking with a Promise of Allah^-azwj and His^-azwj Arguments! Allah^-azwj the Exalted Said: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30].

وَ قَدْ قُلْتُمْ رَبُّنَا اللَّهُ فَاسْتَقِيمُوا عَلَى كِتَابِهِ وَ عَلَى مِنْهَاجِ أَمْرِهِ وَ عَلَى الطَّرِيقَةِ الصَّالِحَةِ مِنْ عِبَادَتِهِ ثُمَّ لَا تَمْرُقُوا مِنْهَا وَ لَا تَبْتَدِعُوا فِيهَا وَ لَا تُخَالِفُوا عَنْهَا فَإِنَّ أَهْلَ الْمُرُوقِ مُنْقَطَعٌ بِهِمْ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ

And you have already said, ‘Our Lord^-azwj is Allah^-azwj’, therefore be steadfast upon His^-azwj Book and upon the manifesto of His^-azwj Commands, and upon the righteous path of worshipping Him^-azwj, then do not deviate away from it, nor make innovations in it, nor turn away from it, for the people of deviation, (Mercy) will be cut off from them in the Presence of Allah^-azwj on the Day of Qiyamah’.

ثُمَّ إِيَّاكُمْ وَ تَهْزِيعَ‏ الْأَخْلَاقِ وَ تَصْرِيفَهَا وَ اجْعَلُوا اللِّسَانَ وَاحِداً وَ لْيَخْزُنِ الرَّجُلُ لِسَانَهُ‏ فَإِنَّ هَذَا اللِّسَانَ جَمُوحٌ بِصَاحِبِهِ‏

Then beware of swaying the manners and changing them and make the tongue to be one (don’t be double-tongued), and let the man treasure his tongue, for this tongue is stubborn with its owner.

وَ اللَّهِ مَا أَرَى عَبْداً يَتَّقِي تَقْوَى تَنْفَعُهُ حَتَّى [يَخْتَزِنَ‏] يَخْزُنَ لِسَانَهُ وَ إِنَّ لِسَانَ الْمُؤْمِنِ مِنْ وَرَاءِ قَلْبِهِ‏ وَ إِنَّ قَلْبَ الْمُنَافِقِ مِنْ وَرَاءِ لِسَانِهِ لِأَنَّ الْمُؤْمِنَ إِذَا أَرَادَ أَنْ يَتَكَلَّمَ بِكَلَامٍ تَدَبَّرَهُ فِي نَفْسِهِ فَإِنْ كَانَ خَيْراً أَبْدَاهُ وَ إِنْ كَانَ شَرّاً وَارَاهُ

By Allah^-azwj! I^-asws have not seen any servant who is pious with a piety that benefits him until he treasures his tongue, and that the tongue of a Momin is from behind his heart, and the heart of the hypocrite is from behind his tongue, because when the Momin wants to speak with a speech, he ponders it within himself. If it was better for him, he initiates it, and if it were evil, he covers it.

وَ إِنَّ الْمُنَافِقَ يَتَكَلَّمُ بِمَا أَتَى عَلَى لِسَانِهِ لَا يَدْرِي مَا ذَا لَهُ وَ مَا ذَا عَلَيْهِ

And the hypocrite speaks with whatever comes upon his tongue, not knowing what is for him and what is against him.

وَ لَقَدْ قَالَ رَسُولُ اللَّهِ ص لَا يَسْتَقِيمُ إِيمَانُ عَبْدٍ حَتَّى يَسْتَقِيمَ قَلْبُهُ وَ لَا يَسْتَقِيمُ قَلْبُهُ حَتَّى‏ يَسْتَقِيمَ لِسَانُهُ فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَلْقَى اللَّهَ تَعَالَى وَ هُوَ نَقِيُّ الرَّاحَةِ مِنْ دِمَاءِ الْمُسْلِمِينَ وَ أَمْوَالِهِمْ سَلِيمُ اللِّسَانِ مِنْ أَعْرَاضِهِمْ فَلْيَفْعَلْ‏

And Rasool-Allah^-saww had said: ‘The Eman of a servant will not be straight until his heart is straight, nor will his heart be straight until his tongue is straight’. So the one from you who is capable of meeting Allah^-azwj the Exalted and he is of pure of having been a comfort from the blood of Muslims and their wealth, safe of the tongue from their honours, let him do so.

 

تحريم البدع‏

Forbiddance of the innovation

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنَ يَسْتَحِلُّ الْعَامَ مَا اسْتَحَلَّ عَاماً أَوَّلَ وَ يُحَرِّمُ الْعَامَ مَا حَرَّمَ عَاماً أَوَّلَ وَ أَنَّ مَا أَحْدَثَ النَّاسُ لَا يُحِلُّ لَكُمْ شَيْئاً مِمَّا حُرِّمَ عَلَيْكُمْ وَ لَكِنَّ الْحَلَالَ مَا أَحَلَّ اللَّهُ وَ الْحَرَامَ مَا حَرَّمَ اللَّهُ

‘Know, O servants of Allah^-azwj, that the Momin should permit during the year what he had deemed Permissible in the first (previous) year, and he should prohibit during the year what he had Prohibited during the first (previous) year, and that whatever the people have innovated is not Permissible for you anything from what is Prohibited upon you. But the Permissible is what Allah^-azwj Permitted, and the Prohibited is what Allah^-azwj Prohibited.

فَقَدْ جَرَّبْتُمُ الْأُمُورَ وَ ضَرَّسْتُمُوهَا وَ وُعِظْتُمْ بِمَنْ كَانَ قَبْلَكُمْ وَ ضُرِبَتِ الْأَمْثَالُ لَكُمْ وَ دُعِيتُمْ إِلَى الْأَمْرِ الْوَاضِحِ فَلَا يَصَمُّ عَنْ ذَلِكَ إِلَّا أَصَمُّ وَ لَا يَعْمَى عَنْ ذَلِكَ إِلَّا أَعْمَى وَ مَنْ لَمْ يَنْفَعْهُ اللَّهُ بِالْبَلَاءِ وَ التَّجَارِبِ لَمْ يَنْتَفِعْ بِشَيْ‏ءٍ مِنَ الْعِظَةِ وَ أَتَاهُ التَّقْصِيرُ مِنْ أَمَامِهِ‏ حَتَّى يَعْرِفَ مَا أَنْكَرَ وَ يُنْكِرَ مَا عَرَفَ

You have experienced the matters and bitten (tried) them, and you have been preached by the ones who were before you. They struck the examples for you, and called you to the clear matter, therefore no one would be deaf from that except a deaf one, and no one would be blinded from that except a blind one; and one whom Allah^-azwj cannot Benefit him with the affliction and the experiences, he would not be benefitted by anything from the preaching, and the shortcoming would come to him from his front until he recognises what he denies and denies what he recognises.

– [فَإِنَّ النَّاسَ‏] وَ إِنَّمَا النَّاسُ رَجُلَانِ مُتَّبِعٌ شِرْعَةً وَ مُبْتَدِعٌ بِدْعَةً لَيْسَ مَعَهُ مِنَ اللَّهِ سُبْحَانَهُ بُرْهَانُ سُنَّةٍ وَ لَا ضِيَاءُ حُجَّةٍ

But rather, the people are two (types of) men – the follower of Law and follower of innovation. There isn’t with him any proof of Sunnah from Allah^-azwj nor illumination of a Divine Authority.

القرآن‏

The Quran

[فَإِنَ‏] وَ إِنَّ اللَّهَ سُبْحَانَهُ لَمْ يَعِظْ أَحَداً بِمِثْلِ هَذَا الْقُرْآنِ فَإِنَّهُ حَبْلُ اللَّهِ الْمَتِينُ وَ سَبَبُهُ الْأَمِينُ وَ فِيهِ رَبِيعُ الْقَلْبِ وَ يَنَابِيعُ الْعِلْمِ وَ مَا لِلْقَلْبِ جِلَاءٌ غَيْرُهُ مَعَ أَنَّهُ قَدْ ذَهَبَ الْمُتَذَكِّرُونَ وَ بَقِيَ النَّاسُونَ أَوِ الْمُتَنَاسُونَ

And Allah^-azwj, Glorious is He^-azwj, did not Preach to anyone with the like of the Quran, for it is the strong Rope of Allah^-azwj and His^-azwj trustworthy cause, and therein is a spring of the heart and fountains of the knowledge, and there is no polish for the heart other than it, along with that the remembering ones have gone and there remain the forgetful ones, or the ones pretending to forget.

فَإِذَا رَأَيْتُمْ خَيْراً فَأَعِينُوا عَلَيْهِ وَ إِذَا رَأَيْتُمْ شَرّاً فَاذْهَبُوا عَنْهُ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ يَا ابْنَ آدَمَ اعْمَلِ الْخَيْرَ وَ دَعِ الشَّرَّ فَإِذَا أَنْتَ جَوَادٌ قَاصِدٌ

So when you see good, then assist upon it, and when you see evil, then go away from it, for Rasool-Allah^-saww had said: ‘O son of Adam^-as! Work the good (deeds) and leave the evil, and you will be aiming for the main path!’

انواع الظلم‏

The types of injustices

أَلَا وَ إِنَّ الظُّلْمَ ثَلَاثَةٌ فَظُلْمٌ لَا يُغْفَرُ وَ ظُلْمٌ لَا يُتْرَكُ و ظُلْمٌ مَغْفُورٌ لَا يُطْلَبُ

‘Indeed! And that the injustices are three – An injustice not Forgiven, and an injustice no left, and an injustice Forgiven, not sought.

فَأَمَّا الظُّلْمُ الَّذِي لَا يُغْفَرُ فَالشِّرْكُ بِاللَّهِ قَالَ اللَّهُ تَعَالَى‏ إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ‏

As for the injustice not Forgiven, so it is the Shirk with Allah^-azwj. Allah^-azwj the Glorious Said: Allah does not Forgive if He is associated with, [4:48].

وَ أَمَّا الظُّلْمُ الَّذِي يُغْفَرُ فَظُلْمُ الْعَبْدِ نَفْسَهُ عِنْدَ بَعْضِ الْهَنَاتِ‏

And as for the injustice which is Forgiven, it is the injustice of the servant to himself at one of the small sins.

وَ أَمَّا الظُّلْمُ الَّذِي لَا يُتْرَكُ فَظُلْمُ الْعِبَادِ بَعْضِهِمْ بَعْضاً الْقِصَاصُ هُنَاكَ شَدِيدٌ لَيْسَ هُوَ جَرْحاً بِاْلمُدَى‏ وَ لَا ضَرْباً بِالسِّيَاطِ وَ لَكِنَّهُ مَا يُسْتَصْغَرُ ذَلِكَ مَعَهُ

And as for the injustice which will not be left, is the injustice of the servants to each other. The Retribution over there is severe. It isn’t an injury with the limit, nor a strike with the whip, but it is what would make everything else seem small (when compared) with it.

فَإِيَّاكُمْ وَ التَّلَوُّنَ فِي دِينِ اللَّهِ فَإِنَّ جَمَاعَةً فِيمَا تَكْرَهُونَ مِنَ الْحَقِّ خَيْرٌ مِنْ فُرْقَةٍ  فِيمَا تُحِبُّونَ مِنَ الْبَاطِلِ وَ إِنَّ اللَّهَ سُبْحَانَهُ لَمْ يُعْطِ أَحَداً بِفُرْقَةٍ خَيْراً مِمَّنْ مَضَى وَ لَا مِمَّنْ بَقِيَ‏

Beware of the changes in the Religion of Allah^-azwj and the unity in what you are disliking from the Truth is better than separation in what you are loving from the falsehood, and that Allah^‑azwj, Glorious is He^-azwj did not Give any goodness to anyone from the ones of the past, by separation, nor from the one who remain.

لزوم الطاعة

The necessitated obedience

يَا أَيُّهَا النَّاسُ طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ وَ طُوبَى لِمَنْ لَزِمَ بَيْتَهُ وَ أَكَلَ قُوتَهُ وَ اشْتَغَلَ بِطَاعَةِ رَبِّهِ وَ بَكَى عَلَى خَطِيئَتِهِ فَكَانَ مِنْ نَفْسِهِ فِي شُغُلٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ

O you people! Beatitude is for the one who his pre-occupied with his own faults (rather than) from faulting the people! And beatitude is for the one who stays in his house, and eats his subsistence, and pre-occupies with obedience of his Lord^-azwj, and cries upon his sins! So, he would be busy with himself, and the people would be in rest from him’.[176]

 

 

177 و من كلام له ع في معنى الحكمين‏

Sermon 177 – And from a speech of his^-asws in meaning of the two judges (at arbitration after battle of Siffeen)

فَأَجْمَعَ رَأْيُ مَلَئِكُمْ عَلَى أَنِ اخْتَارُوا رَجُلَيْنِ فَأَخَذْنَا عَلَيْهِمَا أَنْ يُجَعْجِعَا عِنْدَ الْقُرْآنِ وَ لَا يُجَاوِزَاهُ وَ تَكُونَ أَلْسِنَتُهُمَا مَعَهُ وَ قُلُوبُهُمَا تَبَعَهُ فَتَاهَا عَنْهُ وَ تَرَكَا الْحَقَّ وَ هُمَا يُبْصِرَانِهِ

‘The view of your assembly was united upon that they would choose the two men, and we took (a condition) upon them both that they would make it to be with the Quran and not exceed it, and their tongues would happen to be with him, and their hearts would follow it. But they deviated away from it and neglected the truth, and they were both insightful with it.

وَ كَانَ الْجَوْرُ هَوَاهُمَا وَ الِاعْوِجَاجُ [دَأْبَهُمَا] رَأْيَهُمَا وَ قَدْ سَبَقَ اسْتِثْنَاؤُنَا عَلَيْهِمَا فِي الْحُكْمِ بِالْعَدْلِ وَ الْعَمَلِ بِالْحَقِّ سُوءَ رَأْيِهِمَا وَ جَوْرَ حُكْمِهِمَا وَ الثِّقَةُ فِي أَيْدِينَا لِأَنْفُسِنَا حِينَ خَالَفَا سَبِيلَ الْحَقِّ وَ أَتَيَا بِمَا لَا يُعْرَفُ مِنْ مَعْكُوسِ الْحُكْمِ‏

The tyranny was both their whims, and the crookedness was their opinions, and our exclusion had preceded upon them regarding the judging with the justice and working with the truth. Evil were their opinions, and tyrannical were their judgments, and the authority (now) is in our hands for ourselves when they have both opposed the way of the truth, and came with what cannot be recognised, from their inverted wisdom’.[177]

 

 

178 و من خطبة له ع في الشهادة و التقوى. و قيل: إنه خطبها بعد مقتل عثمان في أول خلافته‏

Sermon 178 – And from a servant of his^-asws regarding the martyrdom and the piety, and it is said he^-asws had addressed it after the killing of Usman during the beginning of his^-asws caliphate

اللّه و رسوله‏

Allah^-azwj and His^-azwj Rasool^-saww

لَا يَشْغَلُهُ شَأْنٌ وَ لَا يُغَيِّرُهُ زَمَانٌ وَ لَا يَحْوِيهِ مَكَانٌ وَ لَا يَصِفُهُ لِسَانٌ لَا يَعْزُبُ‏ عَنْهُ عَدَدُ قَطْرِ الْمَاءِ وَ لَا نُجُومِ السَّمَاءِ وَ لَا سَوَافِي الرِّيحِ‏ فِي الْهَوَاءِ وَ لَا دَبِيبُ النَّمْلِ عَلَى الصَّفَا وَ لَا مَقِيلُ الذَّرِّ فِي اللَّيْلَةِ الظَّلْمَاءِ يَعْلَمُ مَسَاقِطَ الْأَوْرَاقِ وَ خَفِيَّ طَرْفِ‏ الْأَحْدَاقِ‏

‘A concern does no pre-occupy Him^-azwj, nor does the time change Him^-azwj, nor does a place contain Him^-azwj, nor can a tongue describe Him^-azwj. Neither are the number of drops of the water unknown from Him^-azwj, nor the stars of the sky, nor the currents of the winds in the air, nor the steps of the and upon the solid rock, nor the weight of the particles in the dark night. He^-azwj Knows the falling of the leaves, and the hidden movement of the eyes.

وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ غَيْرَ مَعْدُولٍ بِهِ‏ وَ لَا مَشْكُوكٍ فِيهِ وَ لَا مَكْفُورٍ دِينُهُ وَ لَا مَجْحُودٍ تَكْوِينُهُ‏ شَهَادَةَ مَنْ صَدَقَتْ نِيَّتُهُ وَ صَفَتْ دِخْلَتُهُ‏ وَ خَلَصَ يَقِينُهُ وَ ثَقُلَتْ مَوَازِينُهُ

And I testify that there is no god except Allah^-azwj, without there being an equal for Him^-azwj, nor can He^-azwj be doubted in it, nor can His^-azwj debt (bounties) be paid off, nor can His^-azwj Creating be rejected, a testimony of one who ratified His^-azwj Prophet^-saww and clear is his^-asws entry, and sincere are his^-asws intentions, and heavy are his^-asws scales.

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الَمْجُتْبَىَ‏ مِنْ خَلَائِقِهِ وَ الْمُعْتَامُ‏ لِشَرْحِ حَقَائِقِهِ وَ الْمُخْتَصُّ بِعَقَائِلِ‏ كَرَامَاتِهِ‏ وَ الْمُصْطَفَى لِكَرَائِمِ رِسَالاتِهِ وَ الْمُوَضَّحَةُ بِهِ أَشْرَاطُ الْهُدَى‏ وَ الْمَجْلُوُّ بِهِ غِرْبِيبُ‏ الْعَمَى

And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, the Chosen one^-saww from His^-azwj creatures, and the one^-saww Selected for explaining His^-azwj realities, and the one^-saww specialized with the rationalities of His^-azwj Prestige, and the one^-asws Chosen for the Prestige of His^-azwj Message, and the stipulations of the guidance were clarified by him^‑saww, and the gloom of the blindness was polished off by him^-saww.

أَيُّهَا النَّاسُ إِنَّ الدُّنْيَا تَغُرُّ الْمُؤَمِّلَ لَهَا وَ الْمُخْلِدَ إِلَيْهَا وَ لَا تَنْفَسُ‏ بِمَنْ نَافَسَ فِيهَا وَ تَغْلِبُ مَنْ غَلَبَ عَلَيْهَا

O you people! The world deceives the one who hopes for it, and desires the eternity to it, but it does not compete with the one who competes in it and overcomes the one who (tries to) overcome upon it.

وَ ايْمُ اللَّهِ مَا كَانَ قَوْمٌ قَطُّ فِي غَضِ‏ نِعْمَةٍ مِنْ عَيْشٍ فَزَالَ عَنْهُمْ إِلَّا بِذُنُوبٍ اجْتَرَحُوهَا لِ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ

And I^-asws swear by Allah^-azwj! There are no people in the greenery of the bounties of life, and these were declined from them except due to the sins they had committed, because Allah^-azwj the Exalted isn’t unjust to the servants [22:10].

وَ لَوْ أَنَّ النَّاسَ حِينَ تَنْزِلُ بِهِمُ النِّقَمُ وَ تَزُولُ عَنْهُمُ النِّعَمُ فَزِعُوا إِلَى رَبِّهِمْ بِصِدْقٍ مِنْ نِيَّاتِهِمْ وَ وَلَهٍ مِنْ قُلُوبِهِمْ لَرَدَّ عَلَيْهِمْ كُلَّ شَارِدٍ وَ أَصْلَحَ لَهُمْ كُلَّ فَاسِدٍ

And if the people, when the afflictions descend with them, and the bounties decline away from them, were to panic to their Lord^-azwj with their sincere intentions, and the (sincere) feeling from their hearts, He^-azwj would Return to them everything lost, and Correct for them everything spoilt.

وَ إِنِّي لَأَخْشَى عَلَيْكُمْ أَنْ تَكُونُوا فِي فَتْرَةٍ وَ قَدْ كَانَتْ أُمُورٌ مَضَتْ مِلْتُمْ فِيهَا مَيْلَةً كُنْتُمْ فِيهَا عِنْدِي غَيْرَ مَحْمُودِينَ وَ لَئِنْ رُدَّ عَلَيْكُمْ أَمْرُكُمْ إِنَّكُمْ لَسُعَدَاءُ وَ مَا عَلَيَّ إِلَّا الْجُهْدُ وَ لَوْ أَشَاءُ أَنْ أَقُولَ لَقُلْتُ‏ عَفَا اللَّهُ عَمَّا سَلَفَ‏

And I^-asws am fearful upon you all that you would become old during a gap period, and the matters were with me^-asws, you would incline during it with an inclination, you would not be praise worthy in my^-asws presence, and if your matters were to be returned to you, you would become fortunate, and there is nothing upon me^-asws except the Jihad. And if I^-asws had so desired, I^-asws would say: Allah^-azwj Pardons what is past’.[178]

 

 

179 و من كلام له ع

Sermon 179 – And from a speech of his^-asws –

و قد سأله ذعلب اليماني فقال هل رأيت ربك يا أمير المؤمنين

And Za’lab Al-Yamani had asked him^-asws saying, ‘Have you^-asws seen your^-asws Lord^-azwj, O Amir Al-Momineen^-asws?’

فقال ع أ فأعبد ما لا أرى

He^-asws said: ‘Would I^-asws worship a Lord^-azwj I^-asws do not see?’

فقال و كيف تراه

He said, ‘And how do you^-asws see him?’

فقال‏ لَا تُدْرِكُهُ الْعُيُونُ بِمُشَاهَدَةِ الْعِيَانِ وَ لَكِنْ تُدْرِكُهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ

He^-asws said: ‘The eyes do not realise Him^-azwj with the witnessing of the eyes, but the hearts realise Him^-azwj by the realities of the Eman.

قَرِيبٌ مِنَ الْأَشْيَاءِ غَيْرَ [مُلَامِسٍ‏] مُلَابِسٍ بَعِيدٌ مِنْهَا غَيْرَ مُبَايِنٍ مُتَكَلِّمٌ [بِلَا رَوِيَّةٍ] لَا بِرَوِيَّةٍ مُرِيدٌ لَا بِهِمَّةٍ صَانِعٌ لَا بِجَارِحَةٍ لَطِيفٌ لَا يُوصَفُ بِالْخَفَاءِ كَبِيرٌ لَا يُوصَفُ بِالْجَفَاءِ بَصِيرٌ لَا يُوصَفُ بِالْحَاسَّةِ رَحِيمٌ لَا يُوصَفُ بِالرِّقَّةِ تَعْنُو الْوُجُوهُ لِعَظَمَتِهِ وَ تَجِبُ الْقُلُوبُ‏ مِنْ مَخَافَتِهِ‏

He^-azwj is near to the things without attachment, far from these without detachment, a Speaker not with reflection, an Intender without preparation, a Maker not with limbs, Subtle Who cannot be described with the concealment, Great Who cannot be described with the haughtiness, Seeing Who cannot be described with the senses, Merciful Who cannot be described with the tenderness. The faces lower to His^-azwj Magnificence, and the hearts tremble from fearing Him^-azwj’.[179]

 

 

180 و من خطبة له ع في ذم العاصين من أصحابه‏

Sermon 180 – And from a sermon of his^-asws in condemnation of the disobedient ones from his^-asws companions

أَحْمَدُ اللَّهَ عَلَى مَا قَضَى مِنْ أَمْرٍ وَ قَدَّرَ مِنْ فِعْلٍ وَ عَلَى ابْتِلَائِي بِكُمْ أَيَّتُهَا الْفِرْقَةُ الَّتِي إِذَا أَمَرْتُ لَمْ تُطِعْ وَ إِذَا دَعَوْتُ لَمْ تُجِبْ

‘I^-asws praise Allah^-azwj upon what He^-azwj has Decreed from a Command and pre-Determined from a deed, and upon my^-asws being Tried with you all. O you sect which when it is ordered, does not obey, and when it is called, does not respond!

إِنْ [أُهْمِلْتُمْ‏] أُمْهِلْتُمْ‏ خُضْتُمْ وَ إِنْ حُورِبْتُمْ خُرْتُمْ‏ وَ إِنِ اجْتَمَعَ النَّاسُ عَلَى إِمَامٍ طَعَنْتُمْ وَ إِنْ أُجِئْتُمْ إِلَى مُشَاقَّةٍ نَكَصْتُمْ. لَا أَبَا لِغَيْرِكُمْ‏ مَا تَنْتَظِرُونَ بِنَصْرِكُمْ وَ الْجِهَادِ عَلَى حَقِّكُمْ الْمَوْتَ أَوِ الذُّلَّ لَكُمْ

If you are given respite you engage in vain discourse, and if you are battled against you fall down in weakness, and if the people unite upon a leader you taunt, and if respond to a difficulty you are deficient. May there be no father for others! What are you waiting with your help and the Jihad upon your rights? The death or the disgrace for you?

فَوَاللَّهِ لَئِنْ جَاءَ يَومِي وَ لَيَأْتِيَنِّي لَيُفَرِّقَنَّ بَيْنِي وَ بَيْنِكُمْ وَ أَنَا لِصُحْبَتِكُمْ قَالٍ‏ وَ بِكُمْ غَيْرُ كَثِيرٍ لِلَّهِ أَنْتُمْ أَ مَا دِينٌ يَجْمَعُكُمْ وَ لَا حَمِيَّةٌ تَشْحَذُكُمْ‏

By Allah^-azwj! If my^-asws day were to come, and it will come, it would separate between me^-asws and you, and I^-asws am sick of your company, and with you. For the Sake of Allah^-azwj, you all! Is there no religion to unite you, nor any protectorate (settlement) than honours you?

أَ وَ لَيْسَ عَجَباً أَنَّ مُعَاوِيَةَ يَدْعُو الْجُفَاةَ الطَّغَامَ‏ فَيَتَّبِعُونَهُ عَلَى غَيْرِ مَعُونَةٍ وَ لَا عَطَاءٍ وَ أَنَا أَدْعُوكُمْ وَ أَنْتُمْ تَرِيكَةُ الْإِسْلَامِ‏ وَ بَقِيَّةُ النَّاسِ إِلَى الْمَعُونَةِ أَوْ طَائِفَةٍ مِنَ الْعَطَاءِ- [فَتَتَفَرَّقُونَ‏] فَتَفَرَّقُونَ عَنِّي وَ تَخْتَلِفُونَ عَلَيَّ إِنَّهُ لَا يَخْرُجُ إِلَيْكُمْ مِنْ أَمْرِي [رِضًا] رِضًى فَتَرْضَوْنَهُ وَ لَا سُخْطٌ فَتَجْتَمِعُونَ عَلَيْهِ وَ إِنَّ أَحَبَّ مَا أَنَا لَاقٍ إِلَيَّ الْمَوْتُ

Is it not strange that Muawiya is calling the disloyal, the riff raff, and they are following him without being upon any support or award, and I^-asws am calling you and you are the legacy of Al-Islam and remainder of the people, to the support, or a party from the award, and you are separating away from me^-asws and are differing upon me^-asws! There does not come out to you any instruction from me^-asws I^-asws am pleased with, so you agree to it, nor any anger so you unite against it, and the most beloved of what I^-asws want to encounter is the death.

قَدْ دَارَسْتُكُمُ الْكِتَابَ‏ وَ فَاتَحْتُكُمُ الْحِجَاجَ‏ وَ عَرَّفْتُكُمْ مَا أَنْكَرْتُمْ وَ سَوَّغْتُكُمْ‏ مَا مَجَجْتُمْ لَوْ كَانَ الْأَعْمَى يَلْحَظُ أَوِ النَّائِمُ يَسْتَيْقِظُ- وَ أَقْرِبْ بِقَوْمٍ‏ مِنَ الْجَهْلِ بِاللَّهِ قَائِدُهُمْ مُعَاوِيَةُ وَ مُؤَدِّبُهُمُ ابْنُ النَّابِغَةِ

I^-asws have taught you the Book and opened for you the arguments, and made you recognise what you were denying, and made you swallow what you had spat out. Even if it was the blind, he would have seen, or the one asleep, he would have awakened. And the closest of the people from the ignorance with Allah^-azwj is their leader Muawiya and their discipliner Ibn Al-Nabigha (Amro Bin Al-Aas)!’[180]

 

 

181 وَ مِنْ كَلَامٍ لَهُ ع:

Sermon 181 – And from a speech of his^-asws –

وَ قَدْ أَرْسَلَ رَجُلًا مِنْ أَصْحَابِهِ يَعْلَمُ لَهُ عِلْمَ أَحْوَالِ قَوْمٍ مِنْ جُنْدِ الْكُوفَةِ قَدْ هَمُّوا بِاللِّحَاقِ بِالْخَوَارِجِ وَ كَانُوا عَلَى خَوْفٍ مِنْهُ ع فَلَمَّا عَادَ إِلَيْهِ الرَّجُلُ قَالَ لَهُ أَ أَمِنُوا فَقَطَنُوا أَمْ جَبَنُوا فَظَعَنُوا

And he^-asws had sent a man from his^-asws companions to know for him^-asws the knowledge of the people from an army of Al-Kufa who had thought with joining up with the Kharijites, and they were upon a fear from him^-asws. When the man returned to him^-asws, he^-asws said to him: ‘Are they believing and remaining or are cowards and moving away?’

فَقَالَ الرَّجُلُ بَلْ ظَعَنُوا يَا أَمِيرَ الْمُؤْمِنِينَ

The man said, ‘But, they are moving away, O Amir Al-Momineen^-asws!’

فَقَالَ ع‏ بُعْداً لَهُمْ‏ كَما بَعِدَتْ ثَمُودُ أَمَا لَوْ أُشْرِعَتِ‏ الْأَسِنَّةُ إِلَيْهِمْ وَ صُبَّتِ السُّيُوفُ عَلَى هَامَاتِهِمْ‏ لَقَدْ نَدِمُوا عَلَى مَا كَانَ مِنْهُمْ إِنَّ الشَّيْطَانَ الْيَوْمَ قَدِ اسْتَفَلَّهُمْ‏ وَ هُوَ غَداً مُتَبَرِّئٌ مِنْهُمْ وَ مُتَخَلٍ‏ عَنْهُمْ

He^-asws said: ‘Remoteness is for them, as was remoteness (for the people) of Samood! [11:95]. But, if I^-asws had unsheathed the blades to them and the swords had hit upon their heads, they would have regretted upon what had happened from them. Today the Satan^-la has scattered them, and tomorrow he^-la would be disavowing from them and vacating from (abandoning) them.

فَحَسْبُهُمْ بِخُرُوجِهِمْ‏ مِنَ الْهُدَى وَ ارْتِكَاسِهِمْ‏ فِي الضَّلَالِ وَ الْعَمَى وَ صَدِّهِمْ‏ عَنِ الْحَقِّ وَ جِمَاحِهِمْ‏ فِي التِّيهِ‏

It is sufficient for them, their exiting from the guidance and their reversion into the straying and the blindness, and their hindering from the truth, and their groping (wandering) in the darkness’.[181]

 

 

182 وَ مِنْ خُطْبَةٍ لَهُ ع:

Sermon 182 – And from a sermon of his^-asws –

رُوِيَ عَنْ نَوْفٍ الْبَكَالِيِّ قَالَ خَطَبَنَا بِهَذِهِ الْخُطْبَةِ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع بِالْكُوفَةِ وَ هُوَ قَائِمٌ عَلَى حِجَارَةٍ نَصَبَهَا لَهُ جَعْدَةُ بْنُ هُبَيْرَةَ الْمَخْزُومِيُّ وَ عَلَيْهِ مِدْرَعَةٌ مِنْ صُوفٍ‏ وَ حَمَائِلُ سَيْفِهِ لِيفٌ وَ فِي رِجْلَيْهِ نَعْلَانِ مِنْ لِيفٍ وَ كَأَنَّ جَبِينَهُ ثَفِنَةُ بَعِيرٍ

‘From Nowf Al-Bakaly who said, ‘Amir Al-Momineen^-asws addressed to us with this sermon and he^-asws was standing upon stones having placed for him by Ja’dah Bin Hubeyra Al-Makhzumi, and upon him^-asws was a woollen apparel, and the belt of his^-asws sword was of palm leaves, and in his^-asws legs were slippers of palm leaves, and it was as if on his^-asws forehead was (mark like) the knee of a camel (due to prolonged Sajdahs).

حمد اللّه و استعانته‏

Praise of Allah^-azwj and seeking His^-azwj Assistance

فَقَالَ ع- الْحَمْدُ لِلَّهِ الَّذِي إِلَيْهِ مَصَائِرُ الْخَلْقِ وَ عَوَاقِبُ الْأَمْرِ نَحْمَدُهُ عَلَى عَظِيمِ إِحْسَانِهِ وَ نَيِّرِ بُرْهَانِهِ وَ نَوَامِي‏ فَضْلِهِ وَ امْتِنَانِهِ حَمْداً يَكُونُ لِحَقِّهِ قَضَاءً وَ لِشُكْرِهِ أَدَاءً وَ إِلَى ثَوَابِهِ مُقَرِّباً وَ لِحُسْنِ مَزِيدِهِ مُوجِباً

He^-asws said: ‘The Praise is for Allah^-azwj Who, to Him^-azwj is the destination of the creatures and end-result of the matters. We praise Him^-azwj upon the His^-azwj Mighty Favours, and Radiant proofs, and the increase of His^-azwj Grace and His^-azwj Conferment(s), praise which happens to be a fulfilment of His^-azwj Right and payment of His^-azwj thanks, and drawing near to His^-azwj Rewards, and obligating to the excellence of His^-azwj Increase.

وَ نَسْتَعِينُ بِهِ اسْتِعَانَةَ رَاجٍ لِفَضْلِهِ مُؤَمِّلٍ لِنَفْعِهِ وَاثِقٍ بِدَفْعِهِ مُعْتَرِفٍ لَهُ بِالطَّوْلِ‏ مُذْعِنٍ لَهُ بِالْعَمَلِ وَ الْقَوْلِ

And we seek assistance with Him^-azwj, seeking of the one desirous for His^-azwj Grace and hopeful to His^-azwj Benefits, and trusting with His^-azwj Defence, and acknowledging to Him^-azwj with the Leniency, obedient to Him^-azwj with the deeds and the words.

وَ نُؤْمِنُ بِهِ إِيمَانَ مَنْ رَجَاهُ مُوقِناً وَ أَنَابَ إِلَيْهِ مُؤْمِناً وَ خَنَعَ‏ لَهُ مُذْعِناً وَ أَخْلَصَ لَهُ مُوَحِّداً وَ عَظَّمَهُ مُمَجِّداً وَ لَاذَ بِهِ رَاغِباً مُجْتَهِداً

And we believe in Him^-azwj with the belief of the one whose hope is certain, and is penitent to Him^-azwj as a Momin, and lowers to Him^-azwj in humbleness, and sincere to Him^-azwj of being unitarian, and magnifies His^-azwj Glory, and seeks refuge with Him^-azwj desirous, striving.

اللّه الواحد

Allah^-azwj the One

لَمْ يُولَدْ سُبْحَانَهُ فَيَكُونَ فِي الْعِزِّ مُشَارَكاً وَ لَمْ يَلِدْ فَيَكُونَ مَوْرُوثاً هَالِكاً وَ لَمْ يَتَقَدَّمْهُ وَقْتٌ وَ لَا زَمَانٌ وَ لَمْ يَتَعَاوَرْهُ زِيَادَةٌ وَ لَا نُقْصَانٌ‏ بَلْ ظَهَرَ لِلْعُقُولِ بِمَا أَرَانَا مِنْ عَلَامَاتِ التَّدْبِيرِ الْمُتْقَنِ وَ الْقَضَاءِ الْمُبْرَمِ

He^-azwj the Glorious is not begotten so there would happen to be any participant in the Mighty, and He^-azwj does not beget so there would be an inheritor after death, and neither does time precede Him^-azwj, nor era, nor does the increase or decrease affect Him^-azwj. But He^-azwj appears to the intellects by what He^-azwj has Shown us from the signs of the intricate arrangement and the accomplished Decrees.

فَمِنْ شَوَاهِدِ خَلْقِهِ خَلْقُ السَّمَاوَاتِ مُوَطَّدَاتٍ‏ بِلَا عَمَدٍ قَائِمَاتٍ بِلَا سَنَدٍ دَعَاهُنَّ فَأَجَبْنَ طَائِعَاتٍ مُذْعِنَاتٍ غَيْرَ مُتَلَكِّئَاتٍ‏ وَ لَا مُبْطِئَاتٍ وَ لَوْ لَا إِقْرَارُهُنَّ لَهُ بِالرُّبُوبِيَّةِ وَ إِذْعَانُهُنَّ بِالطَّوَاعِيَةِ لَمَا جَعَلَهُنَّ مَوْضِعاً لِعَرْشِهِ وَ لَا مَسْكَناً لِمَلَائِكَتِهِ وَ لَا مَصْعَداً لِلْكَلِمِ الطَّيِّبِ وَ الْعَمَلِ الصَّالِحِ مِنْ خَلْقِهِ

From the evidence(s) of His^-azwj creation is the creation of the skies, pegged without pillars, standing without support. He^-azwj Called them and they answered obediently, compliant, without laziness or delay, and had it not been for their acknowledgment with the Lordship, and humbleness with the obedience, He^-azwj would not have Made for them a place for His^-azwj Throne nor a dwelling for His^-azwj Angels, nor an ascendance for the good word and the righteous deeds from His^-azwj creatures.

جَعَلَ نُجُومَهَا أَعْلَاماً يَسْتَدِلُّ بِهَا الْحَيْرَانُ فِي مُخْتَلِفِ فِجَاجِ الْأَقْطَارِ لَمْ يَمْنَعْ ضَوْءَ نُورِهَا ادْلِهْمَامُ‏ سُجُفِ‏ اللَّيْلِ الْمُظْلِمِ وَ لَا اسْتَطَاعَتْ جَلَابِيبُ‏ سَوَادِ الْحَنَادِسِ‏ أَنْ تَرُدَّ مَا شَاعَ‏ فِي السَّمَاوَاتِ مِنْ تَلَأْلُؤِ نُورِ الْقَمَرِ

He^-azwj Made its start as markings what the confused one can be pointed with in various passages of the horizon(s).  The illumination of their radiance is not prevented by the curtains of the dark night, nor does the pull of the dark night has the capacity to repel what is shining in the skies from spreading radiance of the moon.

فَسُبْحَانَ مَنْ لَا يَخْفَى عَلَيْهِ سَوَادُ غَسَقٍ دَاجٍ‏ وَ لَا لَيْلٍ سَاجٍ‏ فِي بِقَاعِ الْأَرَضِينَ الْمُتَطَأْطِئَاتِ‏ وَ لَا فِي يَفَاعِ السُّفْعِ‏ الْمُتَجَاوِرَاتِ وَ مَا يَتَجَلْجَلُ بِهِ الرَّعْدُ فِي أُفُقِ السَّمَاءِ وَ مَا تَلَاشَتْ‏ عَنْهُ بُرُوقُ الْغَمَامِ وَ مَا تَسْقُطُ مِنْ وَرَقَةٍ تُزِيلُهَا عَنْ مَسْقَطِهَا عَوَاصِفُ الْأَنْوَاءِ وَ انْهِطَالُ السَّمَاءِ

Glorious is the One, the dark dusk is not hidden unto Him^-azwj, or the gloom of a night in the spots of the low lands, nor in spots adjacent to the highlands, nor can the thunder shudder with it in the horizons of the sky, and the lightning of the clouds does not fade away from it, and what falls off from leaves blown away from its falling places by various storms, and downpours of the sky.

وَ يَعْلَمُ مَسْقَطَ الْقَطْرَةِ وَ مَقَرَّهَا وَ مَسْحَبَ الذَّرَّةِ وَ مَجَرَّهَا وَ مَا يَكْفِي الْبَعُوضَةَ مِنْ قُوتِهَا وَ مَا تَحْمِلُ [مِنَ‏] الْأُنْثَى فِي بَطْنِهَا

And He^-azwj Knows the falling of the drop and its settling, and the pull of the particles (atoms) and their flow, and what would suffice the mosquito of its subsistence and that what the female bears in her belly.

عود إلى الحمد

Return to the Praise

وَ الْحَمْدُ لِلَّهِ الْكَائِنِ قَبْلَ أَنْ يَكُونَ كُرْسِيٌّ أَوْ عَرْشٌ أَوْ سَمَاءٌ أَوْ أَرْضٌ أَوْ جَانٌّ أَوْ إِنْسٌ لَا يُدْرَكُ بِوَهْمٍ‏ وَ لَا يُقَدَّرُ بِفَهْمٍ وَ لَا يَشْغَلُهُ سَائِلٌ‏ وَ لَا يَنْقُصُهُ نَائِلٌ‏ وَ لَا يَنْظُرُ بِعَيْنٍ وَ لَا يُحَدُّ بِأَيْنٍ‏ وَ لَا يُوصَفُ بِالْأَزْوَاجِ‏ وَ لَا يُخْلَقُ بِعِلَاجٍ‏ وَ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ

And the Praise is for Allah^-azwj, existing before the existence of the Chair, or the Throne, or sky, or earth, or Jinn, or humans. He^-azwj cannot be realised by the imaginations, nor measured by understandings, nor does a beggar pre-occupy Him^-azwj, nor does an attained reduce Him^-azwj, nor can He^-azwj be looked at with an eye, nor be limited by ‘where’, nor described as being with the spouses, nor did He^-azwj Create by the tools, nor can He^-azwj be detected by the senses, nor can He^-azwj be compared with the people.

الَّذِي كَلَّمَ‏ مُوسى‏ تَكْلِيماً وَ أَرَاهُ مِنْ آيَاتِهِ عَظِيماً بِلَا جَوَارِحَ وَ لَا أَدَوَاتٍ وَ لَا نُطْقٍ وَ لَا لَهَوَاتٍ‏ بَلْ إِنْ كُنْتَ صَادِقاً أَيُّهَا الْمُتَكَلِّفُ‏ لِوَصْفِ رَبِّكَ فَصِفْ جِبْرِيلَ وَ مِيكَائِيلَ وَ جُنُودَ الْمَلَائِكَةِ الْمُقَرَّبِينَ فِي حُجُرَاتِ‏ الْقُدُسِ مُرْجَحِنِّينَ‏ مُتَوَلِّهَةً عُقُولُهُمْ أَنْ يَحُدُّوا أَحْسَنَ الْخَالِقِينَ

The One^-azwj Who Spoke to Musa^-as with a speech, and Showed him^-as from His^-azwj great signs, being without any limbs or tools, nor did He^-azwj Speak with the organ of speech. But, if you are truthful, O you one encumbered (yourself) to describe your Lord^-azwj, then describe Jibraeel^-as and the armies of the Angels of Proximity being in the Holy Chambers. Their intellects would be perplexed from trying to limit the best of the creators.

فَإِنَّمَا يُدْرَكُ بِالصِّفَاتِ ذَوُو الْهَيْئَاتِ وَ الْأَدَوَاتِ وَ مَنْ يَنْقَضِي إِذَا بَلَغَ أَمَدَ حَدِّهِ بِالْفَنَاءِ فَلَا إِلَهَ إِلَّا هُوَ أَضَاءَ بِنُورِهِ كُلَّ ظَلَامٍ وَ أَظْلَمَ بِظُلْمَتِهِ كُلَّ نُورٍ

And rather, He^-azwj can be realised by the attributes of the ones with bodies and limbs, and the one who expire when they reach the extent of its limit by perishing. So, there is no god except He^-azwj! Every darkness is illuminated by His^-azwj Light, and every light gets darkened by His^-azwj Darkness’.

الوصية بالتقوى‏

The advising with piety

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ الَّذِي أَلْبَسَكُمُ الرِّيَاشَ‏ وَ أَسْبَغَ عَلَيْكُمُ الْمَعَاشَ فَلَوْ أَنَّ أَحَداً يَجِدُ إِلَى الْبَقَاءِ سُلَّماً أَوْ لِدَفْعِ الْمَوْتِ سَبِيلًا لَكَانَ ذَلِكَ سُلَيْمَانَ بْنَ دَاوُدَ ع الَّذِي سُخِّرَ لَهُ مُلْكُ الْجِنِّ وَ الْإِنْسِ مَعَ النُّبُوَّةِ وَ عَظِيمِ الزُّلْفَةِ

I advise you, (O) servants of Allah^-azwj, with fearing Allah^-azwj Who has Clothed you the feathers and has Perfected the living for you, and if anyone could have found a ladder the remaining (everlasting life) or (a way) a way to repel the death, that would have been Suleyman^-as Bin Dawood^-as, the one for whom Allah^-azwj Subdued the kingdoms of the Jinn and the human, along with (having) the Prophet-hood, and magnificent rank.

فَلَمَّا اسْتَوْفَى طُعْمَتَهُ‏ وَ اسْتَكْمَلَ مُدَّتَهُ رَمَتْهُ قِسِيُّ الْفَنَاءِ بِنِبَالِ الْمَوْتِ وَ أَصْبَحَتِ الدِّيَارُ مِنْهُ‏ خَالِيَةً وَ الْمَسَاكِنُ مُعَطَّلَةً وَ وَرِثَهَا قَوْمٌ آخَرُونَ

But, when his food (intake) had expired, and his term was complete, the bow of termination shot at him^-as with the arrow of death, and the houses became vacant from him^-as, and the dwellings suspended, and other people inherited these.

وَ إِنَّ لَكُمْ فِي الْقُرُونِ السَّالِفَةِ لَعِبْرَةً أَيْنَ الْعَمَالِقَةُ وَ أَبْنَاءُ الْعَمَالِقَةِ أَيْنَ الْفَرَاعِنَةُ وَ أَبْنَاءُ الْفَرَاعِنَةِ أَيْنَ أَصْحَابُ مَدَائِنِ الرَّسِّ الَّذِينَ قَتَلُوا النَّبِيِّينَ وَ أَطْفَئُوا سُنَنَ الْمُرْسَلِينَ وَ أَحْيَوْا سُنَنَ الْجَبَّارِينَ أَيْنَ الَّذِينَ سَارُوا بِالْجُيُوشِ وَ هَزَمُوا [الْأُلُوفَ‏] بِالْأُلُوفِ وَ عَسْكَرُوا الْعَسَاكِرَ وَ مَدَّنُوا الْمَدَائِنَ

And surely there is a lesson for you in the previous generations. Where are the Amalekites and the sons of Amalekites? Where are the Pharaohs^-la and the sons of Pharaohs^-la? Where are the companions of the cities of Al Raas? They killed the Prophets and extinguished the Sunnah’s of the Messengers^-as, and they revived the sunnah’s (ways) of the tyrants. Where are the ones who had travelled with the armies and had attacked by the thousands, and they encamped the armies, and they built (populated) the cities?’

وَ مِنْهَا قَدْ لَبِسَ لِلْحِكْمَةِ جُنَّتَهَا وَ أَخَذَهَا بِجَمِيعِ أَدَبِهَا مِنَ الْإِقْبَالِ عَلَيْهَا وَ الْمَعْرِفَةِ بِهَا وَ التَّفَرُّغِ لَهَا فَهِيَ عِنْدَ نَفْسِهِ ضَالَّتُهُ الَّتِي يَطْلُبُهَا وَ حَاجَتُهُ الَّتِي يَسْأَلُ عَنْهَا

And from it – ‘He^-ajfj (Al-Mahdi^-ajfj) will be wearing for the wisdom, its shield, and he^–ajfj shall take it with entirety of its etiquettes, from the paying attention upon it and the understanding with it, and being free for it, and it would be in his^-ajfj view, his^-ajfj lost property which he^-ajfj had been seeking it, which he^-ajfj would be asked about.

فَهُوَ مُغْتَرِبٌ إِذَا اغْتَرَبَ الْإِسْلَامُ وَ ضَرَبَ بِعَسِيبِ ذَنَبِهِ‏ وَ أَلْصَقَ الْأَرْضَ بِجِرَانِهِ‏ بَقِيَّةٌ مِنْ بَقَايَا حُجَّتِهِ خَلِيفَةٌ مِنْ خَلَائِفِ أَنْبِيَائِهِ‏

He^-ajfj would be alienated when Al-Islam is alienated and striking with its extremity (like an exhausted camel) and sticking to the ground with its sides. He^-ajfj would be the remainder from the remaining of His^-azwj Divine Authorities, a caliph from the caliphs of the Prophets^-as’.

ثم قال عليه السلام‏ أَيُّهَا النَّاسُ إِنِّي قَدْ بَثَثْتُ لَكُمُ الْمَوَاعِظَ الَّتِي وَعَظَ [بِهَا الْأَنْبِيَاءُ] الْأَنْبِيَاءُ بِهَا أُمَمَهُمْ وَ أَدَّيْتُ إِلَيْكُمْ مَا أَدَّتِ الْأَوْصِيَاءُ إِلَى مَنْ بَعْدَهُمْ وَ أَدَّبْتُكُمْ بِسَوْطِي فَلَمْ تَسْتَقِيمُوا وَ حَدَوْتُكُمْ بِالزَّوَاجِرِ فَلَمْ تَسْتَوْسِقُوا لِلَّهِ أَنْتُمْ أَ تَتَوَقَّعُونَ إِمَاماً غَيْرِي يَطَأُ بِكُمُ الطَّرِيقَ وَ يُرْشِدُكُمُ السَّبِيلَ

Then he^-asws, may the greetings be upon him^-asws, said: ‘O you people! I^-asws have propagated to you all the preaching which the Prophets^-as had preached with to their^-as communities, and I^-asws have conveyed to you all what the successors^-as had conveyed to the ones after them^-as, and I^-as have disciplined you with my^-asws whip, but you were not straightened, and I^-asws guided you with the exhortations but you did not adhere with Allah^-azwj. Are you all anticipating an imam other than me^-asws to tread the path with you, and guide you to the way?

أَلَا إِنَّهُ قَدْ أَدْبَرَ مِنَ الدُّنْيَا مَا كَانَ مُقْبِلًا وَ أَقْبَلَ مِنْهَا مَا كَانَ مُدْبِراً- وَ أَزْمَعَ التَّرْحَالَ عِبَادُ اللَّهِ الْأَخْيَارُ وَ بَاعُوا قَلِيلًا مِنَ الدُّنْيَا لَا يَبْقَى بِكَثِيرٍ مِنَ الْآخِرَةِ لَا يَفْنَى

Indeed! It has been turned away from the word what had been forwarded, and it has been forwarded what had been turned away. And they have prepared for the departure, the good servants of Allah^-azwj, and they are selling little from the world which will not remain, for a lot from the Hereafter which will not perish.

مَا ضَرَّ إِخْوَانَنَا الَّذِينَ سُفِكَتْ دِمَاؤُهُمْ وَ هُمْ بِصِفِّينَ أَلَّا يَكُونُوا الْيَوْمَ أَحْيَاءً يُسِيغُونَ الْغُصَصَ وَ يَشْرَبُونَ الرَّنْقَ‏ قَدْ وَ اللَّهِ لَقُوا اللَّهَ فَوَفَّاهُمْ أُجُورَهُمْ وَ أَحَلَّهُمْ دَارَ الْأَمْنِ بَعْدَ خَوْفِهِمْ

What harmed our brothers, the ones who had shed their blood while they were at Siffeen? Today they do not happen to be choking upon the food and drinking the turbid (water). By Allah^-azwj! They have met Allah^-azwj, so He^-azwj has Fulfilled their Rewards and has Legalised for them the secure house after their fear.

أَيْنَ إِخْوَانِيَ الَّذِينَ رَكِبُوا الطَّرِيقَ وَ مَضَوْا عَلَى الْحَقِّ أَيْنَ عَمَّارٌ وَ أَيْنَ ابْنُ التَّيِّهَانِ‏ وَ أَيْنَ ذُو الشَّهَادَتَيْنِ‏ وَ أَيْنَ نُظَرَاؤُهُمْ مِنْ إِخْوَانِهِمُ الَّذِينَ تَعَاقَدُوا عَلَى الْمَنِيَّةِ وَ أُبْرِدَ بِرُءُوسِهِمْ‏ إِلَى الْفَجَرَةِ

Where are my^-asws brothers, the ones who had ridden the road and continued upon the truth? Where is Ammar^-ra (Bin Yasser)? And where is Ibn Al Tayhan (Abu Al-Haysam Malik Bin Al-Tayhan, a companion of Rasool-Allah^-saww)? And where is Zul Shahadateyn (Khuzeyman Bin Sabit Al-Ansari)? And where are their peers from their brothers, the ones who had made a pact upon the death and their heads were dispatched to the immoral ones?’

قَالَ ثُمَّ ضَرَبَ بِيَدِهِ [إِلَى‏] عَلَى لِحْيَتِهِ الشَّرِيفَةِ الْكَرِيمَةِ فَأَطَالَ الْبُكَاءَ ثُمَّ قَالَ ع- [أَوْهِ‏] أَوِّهِ‏ عَلَى إِخْوَانِيَ الَّذِينَ تَلَوُا الْقُرْآنَ فَأَحْكَمُوهُ وَ تَدَبَّرُوا الْفَرْضَ فَأَقَامُوهُ- أَحْيَوُا السُّنَّةَ وَ أَمَاتُوا الْبِدْعَةَ دُعُوا لِلْجِهَادِ فَأَجَابُوا وَ وَثِقُوا بِالْقَائِدِ فَاتَّبَعُوهُ‏

He (the narrator) said, ‘Then he^-asws struck his^-asws hand upon his^-asws noble, honourable beard, and prolonged the weeping. Then he^-asws said: ‘Aah upon my^-asws brother, the ones who recited the Quran, so they judged by it, and they pondered the Impositions, so they established it! They revived the Sunnah, and they killed off the innovations. They were called to the Jihad, so they answered, and they trusted the guide, so they followed him^-asws!’

ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ- الْجِهَادَ الْجِهَادَ عِبَادَ اللَّهِ أَلَا وَ إِنِّي مُعَسْكِرٌ فِي يَومِي هَذَا فَمَنْ أَرَادَ الرَّوَاحَ إِلَى اللَّهِ فَلْيَخْرُجْ‏

Then he^-asws called out at the top of his^-asws voice: ‘The Jihad! The Jihad, (O) servants of Allah^‑azwj! Indeed, and I^-asws am conscripting soldiers during this day of mine^-asws, so the one who wants the departure to Allah^-azwj, let him come out!’

قَالَ نَوْفٌ وَ عَقَدَ لِلْحُسَيْنِ ع فِي عَشَرَةِ آلَافٍ وَ لِقَيْسِ بْنِ سَعْدٍ رَحِمَهُ اللَّهُ فِي عَشَرَةِ آلَافٍ وَ لِأَبِي أَيُّوبَ الْأَنْصَارِيِّ فِي عَشَرَةِ آلَافٍ وَ لِغَيْرِهِمْ عَلَى أَعْدَادٍ أُخَرَ وَ هُوَ يُرِيدُ الرَّجْعَةَ إِلَى صِفِّينَ

Nowf (the narrator) said, ‘And he^-asws tied (the flag) for Al-Husayn^-asws in (a battalion of) ten thousand, and for Qays Bin Sa’ad, may Allah^-azwj have Mercy on him, in (a battalion of) ten thousand, and for Abu Ayoub Al-Ansari in (a battalion) of ten thousand, and for others upon other numbers, and he^-asws wanted to return to Siffeen.

فَمَا دَارَتِ الْجُمُعَةُ حَتَّى ضَرَبَهُ الْمَلْعُونُ ابْنُ مُلْجَمٍ لَعَنَهُ اللَّهُ فَتَرَاجَعَتِ الْعَسَاكِرُ فَكُنَّا كَأَغْنَامٍ فَقَدَتْ رَاعِيهَا تَخْتَطِفُهَا الذِّئَابُ مِنْ كُلِّ مَكَانٍ‏

The Friday (a week) did not rotate until the Accursed Ibn Al-Muljim^-la, may Allah^-azwj Curse him^‑la struck him^-asws. So the armies returned, so we were like sheep having lost their shepherd. The wolves were devouring from it (us) from every place’.[182]

 

 

183 من خطبة له ع في قدرة اللّه و في فضل القرآن و في الوصية بالتقوى الله تعالى‏

Sermon 183 – From a servant of his^-asws regarding the Power of Allah^-azwj, and regarding merits of the Quran, and regarding the advice with fearing Allah^-azwj the Exalted

الْحَمْدُ لِلَّهِ الْمَعْرُوفِ مِنْ غَيْرِ رُؤْيَةٍ وَ الْخَالِقِ مِنْ غَيْرِ مَنْصَبَةٍ خَلَقَ الْخَلَائِقَ بِقُدْرَتِهِ وَ اسْتَعْبَدَ الْأَرْبَابَ بِعِزَّتِهِ وَ سَادَ الْعُظَمَاءَ بِجُودِهِ

‘The Praise is for Allah^-azwj, the recognised from without been seen, and the Creator from without any toil (labour). He^-azwj Created the creation by His^-azwj Power and Enslaved the lords by His^‑azwj Might and Prevailed over the mighty ones by His^-azwj Generosity.

وَ هُوَ الَّذِي أَسْكَنَ الدُّنْيَا خَلْقَهُ وَ بَعَثَ إِلَى الْجِنِّ وَ الْإِنْسِ رُسُلَهُ لِيَكْشِفُوا لَهُمْ عَنْ غِطَائِهَا وَ لِيُحَذِّرُوهُمْ مِنْ ضَرَّائِهَا وَ لِيَضْرِبُوا لَهُمْ أَمْثَالَهَا وَ لِيُبَصِّرُوهُمْ عُيُوبَهَا وَ لِيَهْجُمُوا عَلَيْهِمْ بِمُعْتَبَرٍ مِنْ تَصَرُّفِ‏ مَصَاحِّهَا وَ أَسْقَامِهَا وَ حَلَالِهَا وَ حَرَامِهَا وَ مَا أَعَدَّ اللَّهُ لِلْمُطِيعِينَ مِنْهُمْ وَ الْعُصَاةِ مِنْ جَنَّةٍ وَ نَارٍ وَ كَرَامَةٍ وَ هَوَانٍ

And He^-azwj is the One^-azwj Who Settled His^-azwj creatures in the world and Sent His^-azwj Messengers^-as to the Jinn and the humans in order to uncover for them from its coverings, and for them to be cautioned from its harms, and for them^-as to strike examples for them, and for them to be visualising (others) its (world’s) faults, and to display to them with lessons, from the changes of its health and its sickness, and its Permissible(s) and its Prohibitions, and what Allah^-azwj has Prepared for the obedient ones from them and the disobedient ones, of Paradise and Fire, and honours and disgrace.

أَحْمَدُهُ إِلَى نَفْسِهِ كَمَا اسْتَحْمَدَ إِلَى خَلْقِهِ وَ جَعَلَ‏ لِكُلِّ شَيْ‏ءٍ قَدْراً وَ لِكُلِّ قَدْرٍ أَجَلًا وَ لِكُلِّ أَجَلٍ كِتَاباً

I^-asws praise Him^-azwj to Himself^-saww like what He^-azwj Wants to be praised to His^-azwj creatures, and He^-azwj has Made a determination for all things, and a term for every determination, and a book for every term’.

 

فضل القرآن‏

Merits of the Quran

منها فَالْقُرْآنُ آمِرٌ زَاجِرٌ وَ صَامِتٌ نَاطِقٌ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ أَخَذَ عَلَيْهِ مِيثَاقَهُمْ وَ ارْتَهَنَ عَلَيْهِمْ أَنْفُسَهُمْ‏ أَتَمَّ نُورَهُ وَ أَكْمَلَ بِهِ دِينَهُ وَ قَبَضَ نَبِيَّهُ ص وَ قَدْ فَرَغَ إِلَى الْخَلْقِ مِنْ أَحْكَامِ الْهُدَى بِهِ

From it – The Quran is a commander, a rebuker and a silent speaker, a Proof of Allah^-azwj upon His^-azwj creatures. He^-azwj Took their Covenants upon it and Pledged their souls upon it. He^-azwj Completed His^-azwj Noor and Perfected His^-azwj religion by it, and Recalled His^-azwj Prophet^-azwj, and he^-saww had conveyed to the people from the rulings of guidance by it.

فَعَظِّمُوا مِنْهُ سُبْحَانَهُ مَا عَظَّمَ مِنْ نَفْسِهِ فَإِنَّهُ‏ لَمْ يُخْفِ عَنْكُمْ شَيْئاً مِنْ دِينِهِ وَ لَمْ يَتْرُكْ شَيْئاً رَضِيَهُ أَوْ كَرِهَهُ إِلَّا وَ جَعَلَ لَهُ عَلَماً بَادِياً وَ آيَةً مُحْكَمَةً تَزْجُرُ عَنْهُ أَوْ تَدْعُو إِلَيْهِ فَرِضَاهُ فِيمَا بَقِيَ وَاحِدٌ وَ سَخَطُهُ فِيمَا بَقِيَ وَاحِدٌ-

Therefore, revere His^-azwj Glory from it what He^-azwj has Glorified of Himself^-azwj, for nothing is hidden from you of His^-azwj religion, and He^-azwj has not neglected anything of His^-azwj Satisfaction and His^-azwj Dislike and Made a clear flag to be for it and a Decisive Verse rebuking about it or calling to him. So, His^-azwj Satisfaction regarding what remains is one (and the same), and His^-azwj Dissatisfaction regarding what remains is one (and the same).

وَ اعْلَمُوا أَنَّهُ لَنْ يَرْضَى عَنْكُمْ بِشَيْ‏ءٍ سَخِطَهُ عَلَى مَنْ كَانَ قَبْلَكُمْ وَ لَنْ يَسْخَطَ عَلَيْكُمْ بِشَيْ‏ءٍ رَضِيَهُ مِمَّنْ كَانَ قَبْلَكُمْ

And know that He^-azwj will never be Pleased from you with anything He^-azwj Angered with upon the ones who were before you and will never be Wrathful upon you with anything He^-azwj was Pleased with from the ones who were before you.

وَ إِنَّمَا تَسِيرُونَ فِي أَثَرٍ بَيِّنٍ وَ تَتَكَلَّمُونَ بِرَجْعِ قَوْلٍ قَدْ قَالَهُ الرِّجَالُ مِنْ قَبْلِكُمْ قَدْ كَفَاكُمْ مَئُونَةَ دُنْيَاكُمْ وَ حَثَّكُمْ عَلَى الشُّكْرِ وَ افْتَرَضَ مِنْ أَلْسِنَتِكُمُ الذِّكْرَ

And rather you are travelling in the clear tracks, and you are speaking with a repeat of the words which the men from before you have already spoken. He^-azwj has Sufficed you all of the provisions of your world, and has Urged you upon the thanking, and has obligated the Zikr from your tongues.

 

الوصية بالتقوى‏

The advising with the piety

وَ أَوْصَاكُمْ بِالتَّقْوَى وَ جَعَلَهَا مُنْتَهَى رِضَاهُ وَ حَاجَتَهُ مِنْ خَلْقِهِ فَاتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِعَيْنِهِ‏ 2348 وَ نَوَاصِيكُمْ بِيَدِهِ وَ تَقَلُّبُكُمْ فِي قَبْضَتِهِ إِنْ أَسْرَرْتُمْ عَلِمَهُ وَ إِنْ أَعْلَنْتُمْ كَتَبَهُ قَدْ وَكَّلَ بِذَلِكَ حَفَظَةً كِرَاماً لَا يُسْقِطُونَ حَقّاً وَ لَا يُثْبِتُونَ بَاطِلًا

‘And He^-azwj has Advised you all with the piety and Made it an ending to His^-azwj Satisfaction, and His^-azwj requirement from His^-azwj creatures. Therefore, fear Allah^-azwj Whom you are in His^‑azwj Eyesight, and your forelock is in His^-azwj Hand, and you are turning around in His^-azwj Grip. If you are secretive, He^-azwj Knows it, and if you are publicly (doing it) He^-azwj Writes it, and He^-azwj has Allocated Honourable Recorders with that. They are neither cutting out any true (matter) nor are they affirming a falsehood.

وَ اعْلَمُوا أَنَّهُ‏ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً مِنَ الْفِتَنِ وَ نُوراً مِنَ الظُّلَمِ وَ يُخَلِّدْهُ فِيمَا اشْتَهَتْ نَفْسُهُ وَ يُنْزِلْهُ مَنْزِلَ الْكَرَامَةِ عِنْدَهُ فِي دَارٍ اصْطَنَعَهَا لِنَفْسِهِ ظِلُّهَا عَرْشُهُ وَ نُورُهَا بَهْجَتُهُ وَ زُوَّارُهَا مَلَائِكَتُهُ وَ رُفَقَاؤُهَا رُسُلُهُ

‘And know that one who fears Allah, He would Make an outlet for him [65:2] from the strife and a light from the darkness and abide him eternally in what he desires for himself and descend him in a house of honour with Him^-azwj, in a house he would choose for himself. Its shade would be His^-azwj Throne, and its light would be His^-azwj Glory, and its visitors would be His^-azwj Angels, and its friends would be His^-azwj Rasools^-as.

فَبَادِرُوا الْمَعَادَ وَ سَابِقُوا الْآجَالَ فَإِنَّ النَّاسَ يُوشِكُ أَنْ يَنْقَطِعَ بِهِمُ الْأَمَلُ وَ يَرْهَقَهُمُ الْأَجَلُ‏ وَ يُسَدَّ عَنْهُمْ بَابُ التَّوْبَةِ

Rush to the Hereafter and race to the deaths for the people, their hopes have almost been cut off from them and they are being overwhelmed with the death and the door of repentance has been shut from them.

فَقَدْ أَصْبَحْتُمْ فِي مِثْلِ مَا سَأَلَ إِلَيْهِ الرَّجْعَةَ مَنْ كَانَ قَبْلَكُمْ وَ أَنْتُمْ بَنُو سَبِيلٍ عَلَى سَفَرٍ مِنْ دَارٍ لَيْسَتْ بِدَارِكُمْ وَ قَدْ أُوذِنْتُمْ مِنْهَا بِالارْتِحَالِ وَ أُمِرْتُمْ فِيهَا بِالزَّادِ

You have become in similar to what the return being asked to by the ones who were before you, and you are travellers upon a journey from a house which isn’t your house, and you have been proclaimed from it with the departure, and you are instructed in it with the providing.

وَ اعْلَمُوا أَنَّهُ لَيْسَ لِهَذَا الْجِلْدِ الرَّقِيقِ صَبْرٌ عَلَى النَّارِ فَارْحَمُوا نُفُوسَكُمْ فَإِنَّكُمْ قَدْ جَرَّبْتُمُوهَا فِي مَصَائِبِ الدُّنْيَا أَ فَرَأَيْتُمْ جَزَعَ أَحَدِكُمْ مِنَ الشَّوْكَةِ تُصِيبُهُ وَ الْعَثْرَةِ تُدْمِيهِ وَ الرَّمْضَاءِ تُحْرِقُهُ فَكَيْفَ إِذَا كَانَ بَيْنَ طَابَقَيْنِ مِنْ نَارٍ ضَجِيعَ حَجَرٍ وَ قَرِينَ شَيْطَانٍ

And know that there isn’t any patience for this delicate skin upon the Fire, therefore mercy your own selves for you have experienced it in the tribulations of the world. Have you not seen the panic of one of you having been pricked by the thorn and the hot sand burning him? So, how would it be when he will be between the two layers of Fire, stones as beds and paired with Satan^-la?

أَ عَلِمْتُمْ أَنَّ مَالِكاً إِذَا غَضِبَ عَلَى النَّارِ حَطَمَ بَعْضُهَا بَعْضاً لِغَضَبِهِ وَ إِذَا زَجَرَهَا تَوَثَّبَتْ بَيْنَ أَبْوَابِهَا جَزَعاً مِنْ زَجْرَتِهِ

Do you know that when Maalik (keeper of Hell) is angered upon the Fire, part of it shatters a part due to his anger? And when he rebukes it, it leaps between its Doors out of panic from his rebuke?

أَيُّهَا الْيَفَنُ الْكَبِيرُ الَّذِي قَدْ لَهَزَهُ الْقَتِيرُ كَيْفَ أَنْتَ إِذَا الْتَحَمَتْ أَطْوَاقُ النَّارِ بِعِظَامِ الْأَعْنَاقِ وَ نَشِبَتِ الْجَوَامِعُ‏ حَتَّى أَكَلَتْ لُحُومَ السَّوَاعِدِ

O you who are aged, and the hoariness (frostiness – slow) has touched him! How would you be tolerating the fires with the bones of the necks, and the tight handcuffs eating away the flesh of the forearms?

فَاللَّهَ اللَّهَ مَعْشَرَ الْعِبَادِ وَ أَنْتُمْ سَالِمُونَ فِي الصِّحَّةِ قَبْلَ السُّقْمِ وَ فِي الْفُسْحَةِ قَبْلَ الضِّيقِ فَاسْعَوْا فِي فَكَاكِ رِقَابِكُمْ مِنْ قَبْلِ أَنْ تُغْلَقَ رَهَائِنُهَا ‏

So, Allah^-azwj, Allah^-azwj, O community of servants! And you are (currently) sound of health before the illness, and in the ease before the straightness. Strive in liberating your necks from before its pledge is closed.

أَسْهِرُوا عُيُونَكُمْ وَ أَضْمِرُوا بُطُونَكُمْ وَ اسْتَعْمِلُوا أَقْدَامَكُمْ وَ أَنْفِقُوا أَمْوَالَكُمْ وَ خُذُوا مِنْ أَجْسَادِكُمْ فَجُودُوا بِهَا عَلَى أَنْفُسِكُمْ وَ لَا تَبْخَلُوا بِهَا عَنْهَا فَقَدْ قَالَ اللَّهُ سُبْحَانَهُ- إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَ يُثَبِّتْ أَقْدامَكُمْ‏

Keep your eyes open, and slim your bodies, and utilise your feet, and spend your wealth, and take (effort) from your bodies and be generous with it upon yourselves and do not be stingy with it – about it, for Allah^-azwj the Glorious Said: If you help (the Cause of) Allah, He will Help you and Affirm your feet [47:7].

وَ قَالَ تَعَالَى‏ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ وَ لَهُ أَجْرٌ كَرِيمٌ‏ فَلَمْ يَسْتَنْصِرْكُمْ مِنْ ذُلٍّ وَ لَمْ يَسْتَقْرِضْكُمْ مِنْ قُلٍّ اسْتَنْصَرَكُمْ وَ لَهُ‏ جُنُودُ السَّماواتِ وَ الْأَرْضِ‏ وَ هُوَ الْعَزِيزُ الْحَكِيمُ‏ وَ اسْتَقْرَضَكُمْ وَ لَهُ‏ خَزائِنُ السَّماواتِ وَ الْأَرْضِ‏ وَ هُوَ الْغَنِيُّ الْحَمِيدُ وَ إِنَّمَا أَرَادَ أَنْ يَبْلُوَكُمْ‏  أَيُّكُمْ أَحْسَنُ عَمَلًا

And the Exalted Said: Who is that who will lend Allah a goodly loan, so He would double it for him, and for him would be an honourable Recompense [57:11]. He did not Seek your help from disgrace, and He^-azwj did not ask you for a loan from scarcity. He^-azwj Asked your help although for Him^-azwj are armies of the skies and the earth, and Allah was always Mighty, Wise [48:7], and He^-azwj asks your loan and although for Him^-azwj are the treasures of the skies and the earth, [63:7] and surely Allah is the Needless, the Praised [22:64], and rather He^-azwj Wants to Try you, which of you is best in deeds, [67:2].   

فَبَادِرُوا بِأَعْمَالِكُمْ تَكُونُوا مَعَ جِيرَانِ اللَّهِ فِي دَارِهِ رَافَقَ بِهِمْ رُسُلَهُ وَ أَزَارَهُمْ مَلَائِكَتَهُ وَ أَكْرَمَ أَسْمَاعَهُمْ أَنْ تَسْمَعَ حَسِيسَ‏ نَارٍ أَبَداً وَ صَانَ أَجْسَادَهُمْ أَنْ تَلْقَى لُغُوباً وَ نَصَباً- ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ‏

Rush with your deeds to become from the neighbours of Allah^-azwj! His^-azwj Rasools^-as would be their friends, and His^-azwj Angels would be his visitors, and He^-azwj will Honour their ears from not hearing the hiss of the Fire, ever, and Protect their bodies from wearing out and exhaustion. That is a Grace of Allah. He Gives it to the one He so Desires to, and Allah is with the Mighty Grace [57:21].

أَقُولُ مَا تَسْمَعُونَ‏ وَ اللَّهُ الْمُسْتَعانُ‏ عَلَى نَفْسِي وَ أَنْفُسِكُمْ وَ هُوَ حَسْبُنَا وَ نِعْمَ الْوَكِيلُ‏

I^-asws am saying what you are listening to, and Allah^-azwj is the Helper upon myself^-asws and yourselves, and He^-azwj is ‘Allah is Sufficient for us and the most excellent Protector’ [3:173]’.[183]

 

184 و من كلام له ع

Sermon 184 – And from a speech of his^-asws

قاله للبرج بن مسهر الطائي و قد قال له بحيث يسمعه «لا حكم إلا للّه»، و كان من الخوارج‏

He^-asws had said it to Al-Burj Bin Mus’har Al-Taie, and he had said to him^-asws, where he^-asws could hear, ‘There is no judgment except for Allah^-azwj!’, and he was from the Kharijites:

اسْكُتْ قَبَحَكَ اللَّهُ‏ يَا أَثْرَمُ‏ فَوَاللَّهِ لَقَدْ ظَهَرَ الْحَقُّ فَكُنْتَ فِيهِ ضَئِيلًا شَخْصُكَ خَفِيّاً صَوْتُكَ حَتَّى إِذَا نَعَرَ الْبَاطِلُ نَجَمْتَ‏ نُجُومَ قَرْنِ الْمَاعِزِ

‘Be quiet! May Allah^-azwj Make you ugly, O one with broken teeth! By Allah^-azwj, the truth had appeared, and you were of weak personality and hidden (low) voice until the falsehood blared, you sprang up like the horns of a young goat!’[184]

 

 

185 و من خطبة له ع يحمد اللّه فيها و يثني على رسوله و يصف خلقا من الحيوان‏

Sermon 185 – And from a sermon of his^-asws praising Allah^-azwj in it, and extolling upon His^-azwj Rasool^-saww, and he^-asws describes a creature from the animals

 

حمد اللّه تعالى‏

Praise of Allah^-azwj the Exalted

الْحَمْدُ لِلَّهِ الَّذِي لَا تُدْرِكُهُ الشَّوَاهِدُ وَ لَا تَحْوِيهِ الْمَشَاهِدُ وَ لَا تَرَاهُ النَّوَاظِرُ وَ لَا تَحْجُبُهُ السَّوَاتِرُ الدَّالِّ عَلَى قِدَمِهِ بِحُدُوثِ خَلْقِهِ وَ بِحُدُوثِ خَلْقِهِ عَلَى وُجُودِهِ وَ بِاشْتِبَاهِهِمْ عَلَى أَنْ لَا شَبَهَ لَهُ

‘The Praise is for Allah^-azwj Who, the senses cannot realise, nor can the monuments contain Him^-azwj, nor can the beholders see Him^-azwj, nor can the curtains veil Him^-azwj, and He^-azwj Evidence’s upon His^-azwj eternality by the occurrence of His^-azwj creation, and by the occurrence of His^-azwj creation upon His^-azwj Existence, and by their resemblances upon that there is no resemblance for Him^-azwj.

الَّذِي صَدَقَ فِي مِيعَادِهِ وَ ارْتَفَعَ عَنْ ظُلْمِ عِبَادِهِ وَ قَامَ بِالْقِسْطِ فِي خَلْقِهِ وَ عَدَلَ عَلَيْهِمْ فِي حُكْمِهِ

He^-azwj is the One^-azwj Who is True in His^-azwj Promises, and Loftier from being unjust to His^-azwj servants, and Stands with justice among His^-azwj creatures, and is Just upon them in His^-azwj Decisions.

مُسْتَشْهِدٌ بِحُدُوثِ الْأَشْيَاءِ عَلَى أَزَلِيَّتِهِ وَ بِمَا وَسَمَهَا بِهِ مِنَ الْعَجْزِ عَلَى قُدْرَتِهِ وَ بِمَا اضْطَرَّهَا إِلَيْهِ مِنَ الْفَنَاءِ عَلَى دَوَامِهِ

The occurrences of the things testify upon His^-azwj eternality, and with what He^-azwj Specified these with from the inability over His^-azwj Power, and with what these are desperate to Him^‑azwj from the perishing, (testifying) upon His^-azwj Permanence.

وَاحِدٌ لَا بِعَدَدٍ وَ دَائِمٌ لَا بِأَمَدٍ وَ قَائِمٌ لَا بِعَمَدٍ تَتَلَقَّاهُ الْأَذْهَانُ لَا بِمُشَاعَرَةٍ وَ تَشْهَدُ لَهُ الْمَرَائِي‏ لَا بِمُحَاضَرَةٍ لَمْ تُحِطْ بِهِ الْأَوْهَامُ بَلْ تَجَلَّى لَهَا بِهَا وَ بِهَا امْتَنَعَ مِنْهَا وَ إِلَيْهَا حَاكَمَهَا

He^-azwj is One, not by enumeration (segments), and permanent not by prolongation, and established, not by a pillar. The minds meet Him^-azwj, not by awareness, and the openers testify to Him^-azwj not by presence. The imaginations do not encompass Him^-azwj, but He^-azwj Manifests to these (minds) with these (Noor), and by these He^-azwj Prevents from these, and to Him^-azwj is its Decision.

لَيْسَ بِذِي كِبَرٍ امْتَدَّتْ بِهِ النِّهَايَاتُ فَكَبَّرَتْهُ تَجْسِيماً وَ لَا بِذِي عِظَمٍ تَنَاهَتْ بِهِ الْغَايَاتُ فَعَظَّمَتْهُ تَجْسِيداً بَلْ كَبُرَ شَأْناً وَ عَظُمَ سُلْطَاناً

He^-azwj isn’t with Greatness (Physically), the endpoints been extended with Him^-azwj so that He^‑azwj may be with a large body, nor is He^-azwj with Magnificence (one can visualise), the peaks having been extended with Him^-azwj, so He^-azwj would be large in body, but (rather) He^-azwj is Great in Glory and Magnificent is Authority.

 

الرسول الأعظم‏

The mighty Rasool^-saww

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الصَّفِيُّ وَ أَمِينُهُ الرَّضِيُّ ص‏ أَرْسَلَهُ بِوُجُوبِ الْحُجَجِ وَ ظُهُورِ الْفَلَجِ‏ وَ إِيضَاحِ الْمَنْهَجِ فَبَلَّغَ الرِّسَالَةَ صَادِعاً بِهَا وَ حَمَلَ عَلَى الْمَحَجَّةِ دَالًّا عَلَيْهَا وَ أَقَامَ أَعْلَامَ الِاهْتِدَاءِ وَ مَنَارَ الضِّيَاءِ وَ جَعَلَ أَمْرَاسَ‏ الْإِسْلَامِ مَتِينَةً وَ عُرَى الْإِيمَانِ وَثِيقَةً

‘And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Messenger, the elite, and His^-azwj Trustworthy one, the one Pleased with. He^-azwj Sent him^-saww with the Obligation of Hajj and manifesting the fissures and clarifying the manifesto. He^-saww delivered the Message proclaiming it, and carried upon the goal pointing to it, and established the signs of guidance and illuminating minarets and making the pillars of Islam to be solid and exposed the Eman and its reliability’.

 

منها في صفة [عجيب‏] خلق أصناف من الحيوان‏

From it – in description of the wonder of the creation of a variety from the animals

وَ لَوْ فَكَّرُوا فِي عَظِيمِ الْقُدْرَةِ وَ جَسِيمِ النِّعْمَةِ لَرَجَعُوا إِلَى الطَّرِيقِ وَ خَافُوا عَذَابَ الْحَرِيقِ وَ لَكِنِ الْقُلُوبُ عَلِيلَةٌ وَ الْبَصَائِرُ مَدْخُولَةٌ

‘And if they were to think regarding the magnificence of the Power and immense bounties, they would return to the path and fear the burning Punishment, but the hearts are sick, and the sights are dim.

أَ لَا يَنْظُرُونَ إِلَى صَغِيرِ مَا خَلَقَ كَيْفَ أَحْكَمَ خَلْقَهُ وَ أَتْقَنَ تَرْكِيبَهُ وَ فَلَقَ لَهُ السَّمْعَ وَ الْبَصَرَ وَ سَوَّى لَهُ الْعَظْمَ وَ الْبَشَرَ

Are they not looking at the small of what He^-azwj has Created, how Wise is its creation, and intricate are its installations, and He^-azwj has Split the hearing and the sight for it and has Evened the bones and the skin for it.

انْظُرُوا إِلَى النَّمْلَةِ فِي صِغَرِ جُثَّتِهَا وَ لَطَافَةِ هَيْئَتِهَا لَا تَكَادُ تُنَالُ بِلَحْظِ الْبَصَرِ وَ لَا بِمُسْتَدْرَكِ الْفِكَرِ كَيْفَ دَبَّتْ عَلَى أَرْضِهَا وَ صُبَّتْ عَلَى رِزْقِهَا تَنْقُلُ الْحَبَّةَ إِلَى جُحْرِهَا وَ تُعِدُّهَا فِي مُسْتَقَرِّهَا تَجْمَعُ فِي حَرِّهَا لِبَرْدِهَا وَ فِي وِرْدِهَا لِصَدَرِهَا

Look at the ant in the smallness of its body and the delicateness of its form! It can almost not be attained by a glance of the eye, nor are the thoughts aware of it. How it crawls upon its ground and leaps upon its sustenance, transferring the seed to its chamber and leaves it in its dwelling, collecting in its heat (summer) for it’s cold (winter), and during its strength for its weakness.

مَكْفُولٌ بِرِزْقِهَا مَرْزُوقَةٌ بِوِفْقِهَا لَا يُغْفِلُهَا الْمَنَّانُ وَ لَا يَحْرِمُهَا الدَّيَّانُ وَ لَوْ فِي الصَّفَا الْيَابِسِ وَ الْحَجَرِ الْجَامِسِ

It is guaranteed of its sustenance and Graced by its fitness. The Benefactor is not Heedless of it nor does the Judge Deprive it, and even if it were to be in a dry rock or the fixed stone.

وَ لَوْ فَكَّرْتَ فِي مَجَارِي أَكْلِهَا- [وَ] فِي عُلْوِهَا وَ سُفْلِهَا وَ مَا فِي الْجَوْفِ مِنْ شَرَاسِيفِ‏ بَطْنِهَا وَ مَا فِي الرَّأْسِ مِنْ عَيْنِهَا وَ أُذُنِهَا لَقَضَيْتَ مِنْ خَلْقِهَا عَجَباً وَ لَقِيتَ مِنْ وَصْفِهَا تَعَباً-

And if you were to think regarding the flow of its feed and in its upper part and its lower part, and what is in the interior from the rib cartilages of its belly and what is in the head, from its eyes and its ears, you would judge a wonder from its creation, and would be too exhausted from describing it.

فَتَعَالَى الَّذِي أَقَامَهَا عَلَى قَوَائِمِهَا وَ بَنَاهَا عَلَى دَعَائِمِهَا لَمْ يَشْرَكْهُ فِي فِطْرَتِهَا فَاطِرٌ وَ لَمْ يُعِنْهُ عَلَى خَلْقِهَا قَادِرٌ

Exalted is the One^-azwj Who Established it upon its pillars (legs) and Built it upon its structure. No origination had participated with Him^-azwj is originating it, and no power had assisted Him^‑azwj Creating it.

وَ لَوْ ضَرَبْتَ فِي مَذَاهِبِ فِكْرِكَ لِتَبْلُغَ غَايَاتِهِ مَا دَلَّتْكَ الدَّلَالَةُ إِلَّا عَلَى أَنَّ فَاطِرَ النَّمْلَةِ هُوَ فَاطِرُ النَّخْلَةِ لِدَقِيقِ تَفْصِيلِ كُلِّ شَيْ‏ءٍ وَ غَامِضِ اخْتِلَافِ كُلِّ حَيٍّ وَ مَا الْجَلِيلُ وَ اللَّطِيفُ وَ الثَّقِيلُ وَ الْخَفِيفُ وَ الْقَوِيُّ وَ الضَّعِيفُ فِي خَلْقِهِ إِلَّا سَوَاءٌ

And if you were to strike in the doctrines of your thoughts, you would reach to its peak what the evidence(s) would only point you upon that the Origination of the ant, He^-azwj is the Originator of the palm tree, due to the detailed intricacies of all things, and the different mysteries of all living beings, and what is the majestic and the subtle, and the heavy and the light, and the strong and the weak in its creation, is only the same One.

 

خلقة السماء و الكون‏

Creation of the sky and the universe

وَ كَذَلِكَ السَّمَاءُ وَ الْهَوَاءُ وَ الرِّيَاحُ وَ الْمَاءُ فَانْظُرْ إِلَى الشَّمْسِ وَ الْقَمَرِ وَ النَّبَاتِ وَ الشَّجَرِ وَ الْمَاءِ وَ الْحَجَرِ وَ اخْتِلَافِ هَذَا اللَّيْلِ وَ النَّهَارِ وَ تَفَجُّرِ هَذِهِ الْبِحَارِ وَ كَثْرَةِ هَذِهِ الْجِبَالِ وَ طُولِ هَذِهِ الْقِلَالِ‏ وَ تَفَرُّقِ هَذِهِ اللُّغَاتِ وَ الْأَلْسُنِ الْمُخْتَلِفَاتِ

Like that are the sky, and the air, and the winds, and the water. Look at the sun, and the moon, and the vegetation, and the tree, and the water, and the rocks, and interchange of this night and the day, and bursting of these oceans, and the plentiful-ness of these mountains, and the length of these peaks, and diversity of these languages, and the different tongues.

فَالْوَيْلُ لِمَنْ أَنْكَرَ الْمُقَدِّرَ وَ جَحَدَ الْمُدَبِّرَ زَعَمُوا أَنَّهُمْ كَالنَّبَاتِ مَا لَهُمْ زَارِعٌ وَ لَا لِاخْتِلَافِ صُوَرِهِمْ صَانِعٌ وَ لَمْ يَلْجَئُوا إِلَى حُجَّةٍ فِيمَا ادَّعَوْا وَ لَا تَحْقِيقٍ لِمَا [دَعَوْا] أَوْعَوْا وَ هَلْ يَكُونُ بِنَاءٌ مِنْ غَيْرِ بَانٍ أَوْ جِنَايَةٌ مِنْ غَيْرِ جَانٍ‏

So, woe be unto the one who rejects the Determiner and denies the Manager. They are alleging that these are like the vegetation not having any farmer for them, nor is there any Maker of these different images, and they are not sheltering to any argument regarding what they are claiming, nor any research to what they have heard; and can there happen to be a building from without there being a builder, or an offence without there being an offender?

 

خلقة الجرادة

Creation of the locust

وَ إِنْ شِئْتَ قُلْتَ فِي الْجَرَادَةِ إِذْ خَلَقَ لَهَا عَيْنَيْنِ حَمْرَاوَيْنِ وَ أَسْرَجَ لَهَا حَدَقَتَيْنِ قَمْرَاوَيْنِ‏ وَ جَعَلَ لَهَا السَّمْعَ الْخَفِيَّ وَ فَتَحَ لَهَا الْفَمَ السَّوِيَّ وَ جَعَلَ لَهَا الْحِسَّ الْقَوِيَّ وَ نَابَيْنِ بِهِمَا تَقْرِضُ وَ مِنْجَلَيْنِ‏ بِهِمَا تَقْبِضُ

And if you so desire, you can say (reflect) regarding the locust when two red eyes have been Created for it, and two moon-lit pupils have been lighted for it, and hidden ears have been Made to be for it, and even mouth has been opened up for it, and the strong perceptions have been Made for it, and two front-teeth to saw with, and two claws to grab with these.

يَرْهَبُهَا الزُّرَّاعُ فِي زَرْعِهِمْ وَ لَا يَسْتَطِيعُونَ ذَبَّهَا وَ لَوْ أَجْلَبُوا بِجَمْعِهِمْ حَتَّى تَرِدَ الْحَرْثَ فِي نَزَوَاتِهَا وَ تَقْضِيَ مِنْهُ شَهَوَاتِهَا وَ خَلْقُهَا كُلُّهُ لَا يُكَوِّنُ إِصْبَعاً مُسْتَدِقَّةً

The farmers dread them regarding their farms, and they are not able upon repelling them, and even if they were to pull (their efforts) together, until they (locusts) return the farm in their attach and fulfil their desires from it, and (even though) their whole body does not happen to be (like) a thin finger.

فَتَبَارَكَ اللَّهُ الَّذِي يَسْجُدُ لَهُ‏ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ يُعَفِّرُ لَهُ خَدّاً وَ وَجْهاً وَ يُلْقِي إِلَيْهِ بِالطَّاعَةِ [إِلَيْهِ‏] سِلْماً وَ ضَعْفاً وَ يُعْطِي لَهُ الْقِيَادَ رَهْبَةً وَ خَوْفاً

Blessed is Allah^-azwj Who, perform Sajdah, ones in the skies and the earth, willingly and unwillingly, [13:15], and fold to Him^-azwj, cheek and face, and submit to Him^-azwj with the obedience, in strength and the weakness, and give to Him^-azwj the control, in dread and fear.

فَالطَّيْرُ مُسَخَّرَةٌ لِأَمْرِهِ أَحْصَى عَدَدَ الرِّيشِ مِنْهَا وَ النَّفَسِ وَ أَرْسَى قَوَائِمَهَا عَلَى النَّدَى‏ وَ الْيَبَسِ وَ قَدَّرَ أَقْوَاتَهَا وَ أَحْصَى أَجْنَاسَهَا فَهَذَا غُرَابٌ وَ هَذَا عُقَابٌ وَ هَذَا حَمَامٌ وَ هَذَا نَعَامٌ دَعَا كُلَّ طَائِرٍ بِاسْمِهِ وَ كَفَلَ لَهُ بِرِزْقِهِ

The bird is Subdued to His^-azwj Command. He^-azwj Keeps count of the number of the feathers from it, and the breaths, and Causes it’s feet to be upon the wet and the dry. He^-azwj has Determined it’s subsistence and Counts it’s species. So, this is a crow, and this is an eagle, and this is a pigeon, and this is an ostrich, Calling each bird by its name and Guarantees it’s sustenance.

وَ أَنْشَأَ السَّحَابَ الثِّقَالَ فَأَهْطَلَ‏  دِيَمَهَا  وَ عَدَّدَ قِسَمَهَا  فَبَلَّ الْأَرْضَ بَعْدَ جُفُوفِهَا وَ أَخْرَجَ نَبْتَهَا بَعْدَ جُدُوبِهَا

 

And He^-azwj Grew the thick clouds and Scattered them and Numbered their types. He^-azwj Moistened the earth after it’s dryness and Extracted it’s vegetation after it’s bareness’.[185]

 

 

186 و من خطبة له ع في التوحيد و تجمع هذه الخطبة من أصول العلم ما لا تجمعه خطبة

Sermon 186 – And from a speech of his^-asws regarding the Tawheed, and this sermon gathers from the principles of knowledge what not sermon has gathered

مَا وَحَّدَهُ مَنْ كَيَّفَهُ وَ لَا حَقِيقَتَهُ أَصَابَ مَنْ مَثَّلَهُ وَ لَا إِيَّاهُ عَنَى مَنْ شَبَّهَهُ وَ لَا صَمَدَهُ‏ مَنْ أَشَارَ إِلَيْهِ

‘He has not believed in His^-azwj Oneness, one who has accorded a qualitative state to Him^-azwj, nor can His^-azwj reality be attained by one striking an example for Him^-azwj, nor does he mean Him^-azwj the one according resemblance to Him^-azwj, nor has He^-azwj aimed to Him^-azwj one who indicates to Him^-azwj.

وَ تَوَهَّمَهُ كُلُّ مَعْرُوفٍ بِنَفْسِهِ مَصْنُوعٌ‏ وَ كُلُّ قَائِمٍ فِي سِوَاهُ مَعْلُولٌ فَاعِلٌ لَا بِاضْطِرَابِ آلَةٍ مُقَدِّرٌ لَا بِجَوْلِ فِكْرَةٍ غَنِيٌّ لَا بِاسْتِفَادَةٍ لَا تَصْحَبُهُ الْأَوْقَاتُ وَ لَا تَرْفِدُهُ‏ الْأَدَوَاتُ سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الْعَدَمَ وُجُودُهُ وَ الِابْتِدَاءَ أَزَلُهُ [أَوَّلُهُ‏]

And he imagines that everything known by itself is Made, and everything standing besides Him^-azwj is an effect. He^-azwj is a Doer not by moving a tool, Able not by wandering His^-azwj thought, rich not by benefits. The times do not accompany Him^-azwj nor do the instruments assist Him^-azwj. His^-azwj Existence precedes the times and then His^-azwj non-existence and His^-azwj eternality precedes His^-azwj beginning.

بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لَا مَشْعَرَ لَهُ‏ وَ بِمُضَادَّتِهِ بَيْنَ الْأُمُورِ عُرِفَ أَنْ لَا ضِدَّ لَهُ وَ بِمُقَارَنَتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا قَرِينَ لَهُ ضَادَّ النُّورَ بِالظُّلْمَةِ وَ الْوُضُوحَ بِالْبُهْمَةِ وَ الْجُمُودَ بِالْبَلَلِ وَ الْحَرُورَ بِالصَّرَدِ [بِالصَّرْدِ]-

By His^-azwj Causing awareness of the sensory perceptions it is know that there are no sensory perceptions for Him^-azwj, and by His^-azwj Creating contradictions between the matters it is known that there is no contradictor to Him^-azwj, and by His^-azwj Pairing between the things it is known that there is no pair for Him^-azwj. He^-azwj Contradicted the light with the darkness, and the brightness with the gloom, and the dryness with the moisture, and the heat with the cold.

مُؤَلِّفٌ بَيْنَ مُتَعَادِيَاتِهَا مُقَارِنٌ بَيْنَ مُتَبَايِنَاتِهَا مُقَرِّبٌ بَيْنَ مُتَبَاعِدَاتِهَا مُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا لَا يُشْمَلُ بِحَدٍّ وَ لَا يُحْسَبُ بِعَدٍّ وَ إِنَّمَا تَحُدُّ الْأَدَوَاتُ أَنْفُسَهَا وَ تُشِيرُ الْآلَاتُ إِلَى نَظَائِرِهَا

He^-azwj Compiled between the inimical matters, pairing between their diversities, Drawing closer between their distant, Separating between their close ones. He^-azwj is not confined by limitation nor can He^-azwj be calculated by numbers, and rather the parts limit themselves, and the instruments indicate to their matching ones.

مَنَعَتْهَا مُنْذُ الْقِدْمَةَ وَ حَمَتْهَا قَدُ الْأَزَلِيَّةَ وَ جَنَّبَتْهَا لَوْلَا التَّكْمِلَةَ بِهَا تَجَلَّى صَانِعُهَا لِلْعُقُولِ وَ بِهَا امْتَنَعَ عَنْ نَظَرِ الْعُيُونِ

(The word) ‘since’ prevents the eternality, and (the word) ‘already’ protects the forever, and (the word) ‘Had it not been for’ keeps aside the perfection. Through these, His^-azwj Making flashes at the intellects, and the eyes are prevented from looking.

وَ لَا يَجْرِي [تَجْرِي‏] عَلَيْهِ [الْحَرَكَةُ وَ السُّكُونُ‏] السُّكُونُ وَ الْحَرَكَةُ وَ كَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ وَ يَعُودُ فِيهِ مَا هُوَ أَبْدَاهُ وَ يَحْدُثُ فِيهِ مَا هُوَ أَحْدَثَهُ إِذاً لَتَفَاوَتَتْ ذَاتُهُ‏ وَ لَتَجَزَّأَ كُنْهُهُ وَ لَامْتَنَعَ مِنَ الْأَزَلِ مَعْنَاهُ- وَ لَكَانَ لَهُ وَرَاءٌ إِذْ وُجِدَ لَهُ أَمَامٌ وَ لَالْتَمَسَ التَّمَامَ إِذْ لَزِمَهُ النُّقْصَانُ

‘The stability and the movement do not flow upon Him^-azwj, and how can it flow upon Him^-azwj what He^-azwj is the Causer of its flow, and return to Him^-azwj what He^-azwj is its Initiator, and occur in Him^-azwj what He^-azwj had Caused to occur? Then His^-azwj Self would have been diverse, and His^-azwj Being would have been segmented, and it’s meaning is He^-azwj would have been prevented from been eternal, but for Him^-azwj there can only be a back when a front can be found to be for Him, and the completion can only be sought when the deficiency is necessitated.

وَ إِذاً لَقَامَتْ آيَةُ الْمَصْنُوعِ فِيهِ وَ لَتَحَوَّلَ دَلِيلًا بَعْدَ أَنْ كَانَ مَدْلُولًا عَلَيْهِ وَ خَرَجَ بِسُلْطَانِ الِامْتِنَاعِ‏ مِنْ أَنْ يُؤَثِّرَ فِيهِ مَا يُؤَثِّرُ فِي غَيْرِهِ الَّذِي لَا يَحُولُ وَ لَا يَزُولُ وَ لَا يَجُوزُ عَلَيْهِ الْأُفُولُ-

And when a Sign establishes forbiddance with regards to it, and the evidence turns after having pointed upon Him^-azwj, and comes out with the authorisation of the forbiddance from preferring in it what is in others, which neither turns nor declines, nor is the fading allowed upon Him^-azwj.

لَمْ يَلِدْ فَيَكُونَ مَوْلُوداً وَ لَمْ يُولَدْ فَيَصِيرَ مَحْدُوداً جَلَّ عَنِ اتِّخَاذِ الْأَبْنَاءِ وَ طَهُرَ عَنْ مُلَامَسَةِ النِّسَاءِ لَا تَنَالُهُ الْأَوْهَامُ فَتُقَدِّرَهُ وَ لَا تَتَوَهَّمُهُ الْفِطَنُ فَتُصَوِّرَهُ وَ لَا تُدْرِكُهُ الْحَوَاسُّ فَتُحِسَّهُ وَ لَا تَلْمِسُهُ الْأَيْدِي فَتَمَسَّهُ وَ لَا يَتَغَيَّرُ بِحَالٍ وَ لَا يَتَبَدَّلُ فِي الْأَحْوَالِ

He^-azwj does not beget, so (otherwise) He^-azwj would happen to be born, and is not begotten so (otherwise) He^-azwj would become limited. He^-azwj is more Majestic from taking sons, and Pure from touching the women. The imaginations cannot attain Him^-azwj so you could measure Him^-azwj, nor does the acumen imagine Him^-azwj, so you could image Him^-azwj, nor can the senses realise Him^-azwj, so you could feel Him^-azwj, nor can the hands touch Him^-azwj so you could touch Him^-azwj, nor does He^-azwj Change with states, nor is He^-azwj replaced by the situations.

وَ لَا تُبْلِيهِ اللَّيَالِي وَ الْأَيَّامُ وَ لَا يُغَيِّرُهُ الضِّيَاءُ وَ الظَّلَامُ وَ لَا يُوصَفُ بِشَيْ‏ءٍ مِنَ الْأَجْزَاءِ وَ لَا بِالْجَوَارِحِ وَ الْأَعْضَاءِ وَ لَا بِعَرَضٍ مِنَ الْأَعْرَاضِ وَ لَا بِالْغَيْرِيَّةِ وَ الْأَبْعَاضِ وَ لَا يُقَالُ لَهُ حَدٌّ وَ لَا نِهَايَةٌ وَ لَا انْقِطَاعٌ وَ لَا غَايَةٌ وَ لَا أَنَّ الْأَشْيَاءَ تَحْوِيهِ فَتُقِلَّهُ‏ أَوْ تُهْوِيَهُ‏ أَوْ أَنَّ شَيْئاً يَحْمِلُهُ فَيُمِيلَهُ أَوْ يُعَدِّلَهُ [يَعْدِلَهُ‏]

Neither do the nights and days exhaust Him^-azwj, nor does the illumination and the darkness change Him^-azwj, nor can He^-azwj be described by a thing from the parts, nor with the limbs and the body parts, nor by width from the widths, nor by the alienation and the substitution, nor can it be said for Him^-azwj to be any limit or an end-point, nor a termination nor a peak, nor that the things would overcome Him^-azwj or contain Him^-azwj, nor that the things carry Him^-azwj, so He^-azwj would Incline to it or Prepare for it.

لَيْسَ فِي الْأَشْيَاءِ بِوَالِجٍ‏ وَ لَا عَنْهَا بِخَارِجٍ يُخْبِرُ لَا بِلِسَانٍ وَ لَهَوَاتٍ‏ وَ يَسْمَعُ لَا بِخُرُوقٍ وَ أَدَوَاتٍ يَقُولُ وَ لَا يَلْفِظُ وَ يَحْفَظُ وَ لَا يَتَحَفَّظُ وَ يُرِيدُ وَ لَا يُضْمِرُ يُحِبُّ وَ يَرْضَى مِنْ غَيْرِ رِقَّةٍ وَ يُبْغِضُ وَ يَغْضَبُ مِنْ غَيْرِ مَشَقَّةٍ

He^-azwj doesn’t Diffuse into the things, nor come out from these. He^-azwj Informs, not by a tongue and tone, and He^-azwj Hears, not by a hole and an instrument. He^-azwj is Saying, not orally, and He^-azwj Preserves, not by memorising, and He^-azwj Wants not by cherishing, He^-azwj Loves and He^-azwj is Pleased from without a delicateness, and He^-azwj Hates from without a difficulty.

يَقُولُ لِمَنْ أَرَادَ كَوْنَهُ كُنْ فَيَكُونُ لَا بِصَوْتٍ يَقْرَعُ وَ لَا بِنِدَاءٍ يُسْمَعُ وَ إِنَّمَا كَلَامُهُ سُبْحَانَهُ فِعْلٌ مِنْهُ أَنْشَأَهُ وَ مَثَّلَهُ لَمْ يَكُنْ مِنْ قَبْلِ ذَلِكَ كَائِناً وَ لَوْ كَانَ قَدِيماً لَكَانَ إِلَهاً ثَانِياً

He^-azwj is Saying, whenever He^-azwj Intends its existence: “Be!”, so it comes into being, neither by a voice reciting, nor a call being heard. And rather, the Speech of the Glorious is a deed from Him^-azwj He^-azwj Created, and the like of it did not happen to exist before that; and had it been eternally it would have been a second god.

لَا يُقَالُ كَانَ بَعْدَ أَنْ لَمْ يَكُنْ فَتَجْرِيَ عَلَيْهِ الصِّفَاتُ الْمُحْدَثَاتُ وَ لَا يَكُونُ بَيْنَهَا وَ بَيْنَهُ فَصْلٌ وَ لَا لَهُ عَلَيْهَا فَضْلٌ

It cannot be said to Him^-azwj that He^-azwj existed after not existing, so the attributes of the occurrences would flow upon Him^-azwj, and there would not happen to be any distance between these and Him^-azwj nor would be there be any merit for Him^-azwj upon these.

فَيَسْتَوِيَ الصَّانِعُ وَ الْمَصْنُوعُ وَ يَتَكَافَأَ الْمُبْتَدَعُ وَ الْبَدِيعُ خَلَقَ الْخَلَائِقَ عَلَى غَيْرِ مِثَالٍ خَلَا مِنْ غَيْرِهِ وَ لَمْ يَسْتَعِنْ عَلَى خَلْقِهَا بِأَحَدٍ مِنْ خَلْقِهِ

Then, the Maker and the made would be equal, and the Beginner and the begun would be the same. He^-azwj Created the creatures from without there being an example (to relate to), free from others, and was not assisted upon Creating these by anyone from His^-azwj creatures.

وَ أَنْشَأَ الْأَرْضَ فَأَمْسَكَهَا مِنْ غَيْرِ اشْتِغَالٍ وَ أَرْسَاهَا عَلَى غَيْرِ قَرَارٍ وَ أَقَامَهَا بِغَيْرِ قَوَائِمَ‏ وَ رَفَعَهَا بِغَيْرِ دَعَائِمَ وَ حَصَّنَهَا مِنَ الْأَوَدِ وَ الِاعْوِجَاجِ وَ مَنَعَهَا مِنَ التَّهَافُتِ‏ وَ الِانْفِرَاجِ‏ أَرْسَى أَوْتَادَهَا وَ ضَرَبَ أَسْدَادَهَا وَ اسْتَفَاضَ عُيُونَهَا وَ خَدَّ أَوْدِيَتَهَا

And He^-azwj Created the earth and Withheld them from without being busy, and Set it up upon without calmness, and up-righted it without any legs, and quadrated it without pillars, and Fortified it from the twists and turns (convolutions), and Prevented it from the rushing and relaxing, (and) Set up its pegs (mountains), and Struck its barriers, and Widened its springs, and Lowered (Furrowed) its valleys.

فَلَمْ يَهِنْ‏ مَا بَنَاهُ وَ لَا ضَعُفَ مَا قَوَّاهُ هُوَ الظَّاهِرُ عَلَيْهَا بِسُلْطَانِهِ وَ عَظَمَتِهِ وَ هُوَ الْبَاطِنُ لَهَا بِعِلْمِهِ وَ مَعْرِفَتِهِ وَ الْعَالِي عَلَى كُلِّ شَيْ‏ءٍ مِنْهَا بِجَلَالِهِ وَ عِزَّتِهِ

He^-azwj was neither disgraced from what He^-azwj Built, nor was He^-azwj weakened by what He^‑azwj Strengthened, and He^-azwj was Apparent upon it with His^-azwj Authority and His^-azwj Magnificence, and the Hidden to it with His^-azwj Knowledge and His^-azwj recognition, and the Exalted upon all things from these by His^-azwj Majesty and His^-azwj Might.

لَا يُعْجِزُهُ شَيْ‏ءٌ مِنْهَا طَلَبَهُ وَ لَا يَمْتَنِعُ عَلَيْهِ فَيَغْلِبَهُ وَ لَا يَفُوتُهُ السَّرِيعُ مِنْهَا فَيَسْبِقَهُ وَ لَا يَحْتَاجُ إِلَى ذِي مَالٍ فَيَرْزُقَهُ خَضَعَتِ الْأَشْيَاءُ لَهُ وَ ذَلَّتْ مُسْتَكِينَةً لِعَظَمَتِهِ لَا تَسْتَطِيعُ الْهَرَبَ مِنْ سُلْطَانِهِ إِلَى غَيْرِهِ فَتَمْتَنِعَ مِنْ نَفْعِهِ وَ ضَرِّهِ

There is nothing He^-azwj Seeks from these frustrates Him^-azwj, nor is He^-azwj Prevented upon overcoming it, nor does the quick one from these escapes Him^-azwj and He^-azwj Precedes it, not is He^-azwj needy to one with the wealth to sustain Him^-azwj. The things are humbled to Him^-azwj, being disgraced in servility to His^-azwj Magnificence, not having the ability to flee from His^-azwj Authority to someone else, to prevent its benefits and its harm.

وَ لَا كُفْ‏ءَ لَهُ فَيُكَافِئَهُ وَ لَا نَظِيرَ لَهُ فَيُسَاوِيَهُ هُوَ الْمُفْنِي لَهَا بَعْدَ وُجُودِهَا حَتَّى يَصِيرَ مَوْجُودُهَا كَمَفْقُودِهَا وَ لَيْسَ فَنَاءُ الدُّنْيَا بَعْدَ ابْتِدَاعِهَا بِأَعْجَبَ مِنْ إِنْشَائِهَا وَ اخْتِرَاعِهَا

And there is no match for Him^-azwj to equal Him^-azwj, nor is there a peer for Him^-azwj to equate to Him^-azwj. He^-azwj is the Perisher of these after their existence until its existence becomes like it being lost. And the perishing of the world after its beginning isn’t stranger than its creation and its invention.

وَ كَيْفَ وَ لَوِ اجْتَمَعَ جَمِيعُ حَيَوَانِهَا مِنْ طَيْرِهَا وَ بَهَائِمِهَا وَ مَا كَانَ مِنْ مُرَاحِهَا وَ سَائِمِهَا وَ أَصْنَافِ أَسْنَاخِهَا وَ أَجْنَاسِهَا وَ مُتَبَلِّدَةِ أُمَمِهَا وَ أَكْيَاسِهَا عَلَى إِحْدَاثِ بَعُوضَةٍ مَا قَدَرَتْ عَلَى إِحْدَاثِهَا وَ لَا عَرَفَتْ كَيْفَ السَّبِيلُ إِلَى إِيجَادِهَا وَ لَتَحَيَّرَتْ عُقُولُهَا فِي عِلْمِ ذَلِكَ وَ تَاهَتْ وَ عَجَزَتْ قُوَاهَا وَ تَنَاهَتْ وَ رَجَعَتْ خَاسِئَةً حَسِيرَةً

How (can they), and even if the entirety of its animals and its birds and its beasts are gathered, and whatever was from its stages and its endings, and the types of its likes, and its species, and cities of its communities (gather) upon bringing into being a mosquito, they would not be able upon its occurrence, nor would they know the way to inventing it, and their intellects would be confused in the knowledge of that, and their frustrations would fade their strengths, and they would turn back lost?

عَارِفَةً بِأَنَّهَا مَقْهُورَةٌ مُقِرَّةً بِالْعَجْزِ عَنْ إِنْشَائِهَا مُذْعِنَةً بِالضَّعْفِ عَنْ إِفْنَائِهَا وَ [إِنَّهُ‏] إِنَّ اللَّهَ سُبْحَانَهُ يَعُودُ بَعْدَ فَنَاءِ الدُّنْيَا وَحْدَهُ لَا شَيْ‏ءَ مَعَهُ كَمَا كَانَ قَبْلَ ابْتِدَائِهَا كَذَلِكَ يَكُونُ بَعْدَ فَنَائِهَا بِلَا وَقْتٍ وَ لَا مَكَانٍ وَ لَا حِينٍ وَ لَا زَمَانٍ عُدِمَتْ عِنْدَ ذَلِكَ الْآجَالُ وَ الْأَوْقَاتُ وَ زَالَتِ السِّنُونَ وَ السَّاعَاتُ

A well-known way that these are subdued, acknowledging the inability of creating it, yielding with the weakness from perishing it, and He^-azwj, the Glorious would Repeat it, after the perishing of the world, Alone, without there being anything with Him^-azwj just as it was before its beginning. Similar to that it would come into being after its perishing, without a time, nor a place, nor a while, nor an era. During that, the terms and the timings would be non-existent, and the years and the hours would fade away.

فَلَا شَيْ‏ءَ إِلَّا اللَّهُ الْواحِدُ الْقَهَّارُ الَّذِي إِلَيْهِ مَصِيرُ جَمِيعِ الْأُمُورِ بِلَا قُدْرَةٍ مِنْهَا كَانَ ابْتِدَاءُ خَلْقِهَا وَ بِغَيْرِ امْتِنَاعٍ مِنْهَا كَانَ فَنَاؤُهَا وَ لَوْ قَدَرَتْ عَلَى الِامْتِنَاعِ لَدَامَ بَقَاؤُهَا لَمْ يَتَكَاءَدْهُ‏ صُنْعُ شَيْ‏ءٍ مِنْهَا إِذْ صَنَعَهُ وَ لَمْ يَؤُدْهُ‏ مِنْهَا خَلْقُ مَا خَلَقَهُ وَ بَرَأَهُ [بَرَأَهُ وَ خَلَقَهُ‏] وَ لَمْ يُكَوِّنْهَا لِتَشْدِيدِ سُلْطَانٍ وَ لَا لِخَوْفٍ مِنْ زَوَالٍ وَ نُقْصَانٍ وَ لَا لِلِاسْتِعَانَةِ بِهَا عَلَى نِدٍّ

Thus, there would be nothing except the One^-azwj, the Subduer Who, to Him^-azwj would come the entirety of the affairs, with there being any power from these to begin its own creation, and without a prevention from these to perish, and had they the power upon the prevention, their survival would have been permanent. It would not have adapted the making of anything from these when it makes it, and a creation would not be repeated from these what He^-azwj had Formed and Created, and He^-azwj does not Bring these into being for the strengthening of His^-azwj Authority, nor for fear from the decline and loss, nor for being assisted by these against an adversary.

مُكَاثِرٍ وَ لَا لِلِاحْتِرَازِ بِهَا مِنْ ضِدٍّ مُثَاوِرٍ وَ لَا لِلِازْدِيَادِ بِهَا فِي مُلْكِهِ وَ لَا لِمُكَاثَرَةِ شَرِيكٍ فِي شِرْكِهِ وَ لَا لِوَحْشَةٍ كَانَتْ مِنْهُ فَأَرَادَ أَنْ يَسْتَأْنِسَ إِلَيْهَا

He^-azwj Multiplied these, not for being protected by these from an adversary consulting, nor for increasing with the in His^-azwj Kingdom, nor for the increasing an associate in His^-azwj association, nor for the loneliness which was from Him^-azwj so He^-azwj Wanted to be comforted to these.

ثُمَّ هُوَ يُفْنِيهَا بَعْدَ تَكْوِينِهَا لَا لِسَأَمٍ دَخَلَ عَلَيْهِ فِي تَصْرِيفِهَا وَ تَدْبِيرِهَا وَ لَا لِرَاحَةٍ وَاصِلَةٍ إِلَيْهِ وَ لَا لِثِقَلِ شَيْ‏ءٍ مِنْهَا عَلَيْهِ لَا يُمِلُّهُ طُولُ بَقَائِهَا فَيَدْعُوَهُ إِلَى سُرْعَةِ إِفْنَائِهَا وَ لَكِنَّهُ سُبْحَانَهُ دَبَّرَهَا بِلُطْفِهِ وَ أَمْسَكَهَا بِأَمْرِهِ وَ أَتْقَنَهَا بِقُدْرَتِهِ

Then, He^-azwj would be Annihilating these after their coming into being, not out of boredom entering upon Him^-azwj in its utilisation and its management, nor for the rest (of aspects) connected to it, nor for the weight of a thing from these upon Him^-azwj, nor is the length of its survival an excuse for Him^-azwj so He^-azwj would Call it to a speedy perishing, but the Glorious One^-azwj Would Manage it by His^-azwj Subtleness, and Withhold it by His^-azwj Command, and Precision it in His^-azwj Power.

ثُمَّ يُعِيدُهَا بَعْدَ الْفَنَاءِ مِنْ غَيْرِ حَاجَةٍ مِنْهُ إِلَيْهَا وَ لَا اسْتِعَانَةٍ بِشَيْ‏ءٍ مِنْهَا عَلَيْهَا وَ لَا لِانْصِرَافٍ مِنْ حَالِ وَحْشَةٍ إِلَى حَالِ اسْتِئْنَاسٍ وَ لَا مِنْ حَالِ جَهْلٍ وَ عَمًى إِلَى حَالِ‏ عِلْمٍ وَ الْتِمَاسٍ وَ لَا مِنْ فَقْرٍ وَ حَاجَةٍ إِلَى غِنًى وَ كَثْرَةٍ وَ لَا مِنْ ذُلٍّ وَ ضَعَةٍ إِلَى عِزٍّ وَ قُدْرَةٍ

Then He^-azwj would Repeat it after the perishing from without there being any need from it to Him^-azwj, nor to be assisted by anything from it upon Him^-azwj, nor for an exchange from a state of loneliness to be comforted, nor from a state of ignorance and blindness to a state of knowledge and contact, nor from poverty and need to richness and abundance, nor from humiliation and Placing it to Mighty and Power’.[186]

 

 

187 و من خطبة له ع و هي في ذكر الملاحم-

Sermon 187 – And from a sermon of his^-asws, and it is regarding mention of the epic events

أَلَا بِأَبِي وَ أُمِّي هُمْ مِنْ عِدَّةٍ أَسْمَاؤُهُمْ فِي السَّمَاءِ مَعْرُوفَةٌ وَ فِي الْأَرْضِ مَجْهُولَةٌ

‘Indeed! By my^-asws father^-as and my^-asws mother^-as (be sacrificed for) the ones whose names in the sky are well-known and in the earth are unknown.

أَلَا فَتَوَقَّعُوا مَا يَكُونُ مِنْ إِدْبَارِ أُمُورِكُمْ وَ انْقِطَاعِ وُصَلِكُمْ وَ اسْتِعْمَالِ صِغَارِكُمْ ذَاكَ حَيْثُ تَكُونُ ضَرْبَةُ السَّيْفِ عَلَى الْمُؤْمِنِ أَهْوَنَ مِنَ الدِّرْهَمِ مِنْ حِلِّهِ ذَاكَ حَيْثُ يَكُونُ الْمُعْطَى أَعْظَمَ أَجْراً مِنَ الْمُعْطِي ذَاكَ حَيْثُ تَسْكَرُونَ مِنْ غَيْرِ شَرَابٍ بَلْ مِنَ النِّعْمَةِ وَ النَّعِيمِ

Indeed! Anticipate what would be happening from the turning back (termination) of your affairs, and the cutting off of your connections, and utilising your young ones for that, when a strike of the sword upon the Momin would be easier than (earning) the Dirham (one cent) from Permissible means. That would be when the Reward of the beggar would be greater than the giver. That would be when you will be intoxicated from other than a drink, but from bounties and plenty!

وَ تَحْلِفُونَ مِنْ غَيْرِ اضْطِرَارٍ وَ تَكْذِبُونَ مِنْ غَيْرِ إِحْرَاجٍ‏ ذَاكَ إِذَا عَضَّكُمُ الْبَلَاءُ كَمَا يَعَضُّ الْقَتَبُ‏ غَارِبَ الْبَعِيرِ مَا أَطْوَلَ هَذَا الْعَنَاءَ وَ أَبْعَدَ هَذَا الرَّجَاءَ

And you will be swearing from without any desperation and lying without any embarrassment. That would be when the afflictions would bite you just as the saddle hurts the wild camel. How prolonged will these tribulations be and how remote would be this relief!

أَيُّهَا النَّاسُ أَلْقُوا هَذِهِ الْأَزِمَّةَ الَّتِي تَحْمِلُ ظُهُورُهَا الْأَثْقَالَ مِنْ أَيْدِيكُمْ وَ لَا تَصَدَّعُوا عَلَى سُلْطَانِكُمْ فَتَذُمُّوا غِبَّ فِعَالِكُمْ وَ لَا تَقْتَحِمُوا مَا اسْتَقْبَلْتُمْ مِنْ فَوْرِ نَارِ الْفِتْنَةِ وَ أَمِيطُوا عَنْ سَنَنِهَا وَ خَلُّوا قَصْدَ السَّبِيلِ‏ لَهَا فَقَدْ لَعَمْرِي يَهْلِكُ فِي لَهَبِهَا الْمُؤْمِنُ وَ يَسْلَمُ فِيهَا غَيْرُ الْمُسْلِمِ

O you people! Cast off these reins which are carrying on its back the load from your hands (sins). Do not split away from your ruling authority for you will condemn the stupidity of your own deeds, not storm into what is facing you from the bursting flames of Fitna and take yourself away from its teeth and vacate the way for it, so by my^-asws life! The Momin would be destroyed in its flames and other Muslims would be safe in it.

‏ إِنَّمَا مَثَلِي بَيْنَكُمْ كَمَثَلِ السِّرَاجِ فِي الظُّلْمَةِ يَسْتَضِي‏ءُ بِهِ مَنْ وَلَجَهَا فَاسْمَعُوا أَيُّهَا النَّاسُ وَ عُوا وَ أَحْضِرُوا آذَانَ قُلُوبِكُمْ تَفْهَمُوا

But rather, my^-asws example among you is an example of the lamp in the darkness. One who enters it would be illuminated by it, therefore listen, O you people, and retain, and present the ears of your hearts, you will understand!’[187]

 

188 و من خطبة له ع في الوصية بأمور

Sermon 188 – And from a sermon of his^-asws regarding advising with the matters

 

التقوى‏

The piety

أُوصِيكُمْ أَيُّهَا النَّاسُ بِتَقْوَى اللَّهِ وَ كَثْرَةِ حَمْدِهِ عَلَى آلَائِهِ إِلَيْكُمْ وَ نَعْمَائِهِ عَلَيْكُمْ وَ بَلَائِهِ‏ لَدَيْكُمْ فَكَمْ خَصَّكُمْ بِنِعْمَةٍ وَ تَدَارَكَكُمْ بِرَحْمَةٍ أَعْوَرْتُمْ‏ لَهُ فَسَتَرَكُمْ وَ تَعَرَّضْتُمْ لِأَخْذِهِ‏ فَأَمْهَلَكُمْ‏

‘O you people! I^-asws advise you all with fearing Allah^-azwj and frequent praising Him^-azwj upon His^-azwj Favours to you, and His^-azwj bounties upon you, and His^-azwj goodness to you. How much He^-azwj has Specialised you with bounties, and Dealt with you with Mercy. You bared to Him^‑azwj (sinning openly), So He^-azwj Covered you, and you exposed yourselves to His^-azwj Seizure, but He^-azwj Respited you.

 

الموت‏

The death

وَ أُوصِيكُمْ بِذِكْرِ الْمَوْتِ وَ إِقْلَالِ الْغَفْلَةِ عَنْهُ وَ كَيْفَ غَفْلَتُكُمْ عَمَّا لَيْسَ يُغْفِلُكُمْ‏ وَ طَمَعُكُمْ فِيمَنْ لَيْسَ يُمْهِلُكُمْ

And I^-asws advise you all with remembering the death and reduce the heedlessness about it. And how can you be heedless from what isn’t heedless with you all, and you are coveting regarding the one (Angel of death) who won’t be respiting you?

فَكَفَى وَاعِظاً بِمَوْتَى عَايَنْتُمُوهُمْ حُمِلُوا إِلَى قُبُورِهِمْ غَيْرَ رَاكِبينَ وَ أُنْزِلُوا فِيهَا غَيْرَ نَازِلِينَ فَكَأَنَّهُمْ [كَأَنَّهُمْ‏] لَمْ يَكُونُوا لِلدُّنْيَا عُمَّاراً وَ كَأَنَّ الْآخِرَةَ لَمْ تَزَلْ لَهُمْ دَاراً

It suffices as a preaching with the one dying you are witnessing. They are being carried to their graves without riding (themselves), and they are being descended into these without going down themselves. It is as if they did not happen to live for the world, and it is as if the Hereafter did not cease to be a house for them.

أَوْحَشُوا مَا كَانُوا يُوطِنُونَ‏ وَ أَوْطَنُوا مَا كَانُوا يُوحِشُونَ‏ وَ اشْتَغَلُوا بِمَا فَارَقُوا وَ أَضَاعُوا مَا إِلَيْهِ انْتَقَلُوا لَا عَنْ قَبِيحٍ يَسْتَطِيعُونَ انْتِقَالًا وَ لَا فِي حَسَنٍ يَسْتَطِيعُونَ ازْدِيَاداً أَنِسُوا بِالدُّنْيَا فَغَرَّتْهُمْ وَ وَثِقُوا بِهَا فَصَرَعَتْهُمْ‏

They have made lonely what had been their homeland, and made their homeland what had been lonely, and they pre-occupied with what they were to separate from, and they wasted what they were to be transferred to. They are neither capable of transferring away from an ugly deed, nor are they capable of increasing good deeds. They were comforted with the world, and it deceived them, and they relied with it, so it knocked them down.

 

سرعة النفاد

The quickness of depletion

فَسَابِقُوا رَحِمَكُمُ اللَّهُ إِلَى مَنَازِلِكُمُ الَّتِي أُمِرْتُمْ أَنْ تَعْمُرُوهَا وَ الَّتِي رَغِبْتُمْ فِيهَا وَ دُعِيتُمْ إِلَيْهَا وَ اسْتَتِمُّوا نِعَمَ اللَّهِ عَلَيْكُمْ بِالصَّبْرِ عَلَى طَاعَتِهِ وَ الْمُجَانَبَةِ لِمَعْصِيَتِهِ فَإِنَّ غَداً مِنَ الْيَوْمِ قَرِيبٌ مَا أَسْرَعَ السَّاعَاتِ فِي الْيَوْمِ وَ أَسْرَعَ الْأَيَّامَ فِي الشَّهْرِ وَ أَسْرَعَ الشُّهُورَ فِي السَّنَةِ وَ أَسْرَعَ السِّنِينَ فِي الْعُمُرِ

May Allah^-azwj have Mercy on you all! Race to your dwelling which you have been Commanded to build them, and which you are to be desirous in it, and you have been called to, and complete the bounties upon you with the patience upon His^-azwj obedience and shunning His^‑azwj disobedience, for tomorrow is near from today. How quick are the times during the day, and quickness of the days during the month, and quickness of the months during the year, and quickness of the years during the lifetime’.[188]

 

 

189 و من كلام له ع في الإيمان و وجوب الهجرة

Sermon 189 – And from a speech of his^-asws regarding the Eman and obligation of the emigrating

 

أقسام الإيمان‏

Divisions of Eman

فَمِنَ الْإِيمَانِ مَا يَكُونُ ثَابِتاً مُسْتَقِرّاً فِي الْقُلُوبِ وَ مِنْهُ مَا يَكُونُ عَوَارِيَ‏ بَيْنَ الْقُلُوبِ وَ الصُّدُورِ إِلَى أَجَلٍ مَعْلُومٍ فَإِذَا كَانَتْ لَكُمْ بَرَاءَةٌ مِنْ أَحَدٍ فَقِفُوهُ حَتَّى يَحْضُرَهُ الْمَوْتُ فَعِنْدَ ذَلِكَ يَقَعُ حَدُّ الْبَرَاءَةِ

‘From the Eman is what happens to be affirmed, stable in the hearts, and from it is what happens to be lent (temporary) between the hearts and the chests to a known term. So, when there happens to be disavowing for you from anyone, then pause it until the death presents him. During that the restriction of the disavowing falls.

 

وجوب الهجرة

Obligation of emigrating

وَ الْهِجْرَةُ قَائِمَةٌ عَلَى حَدِّهَا الْأَوَّلِ‏ مَا كَانَ لِلَّهِ فِي أَهْلِ الْأَرْضِ‏حَاجَةٌ مِنْ مُسْتَسِرِّ الْإِمَّةِ وَ مُعْلِنِهَا لَا يَقَعُ اسْمُ الْهِجْرَةِ عَلَى أَحَدٍ إِلَّا بِمَعْرِفَةِ الْحُجَّةِ فِي الْأَرْضِ فَمَنْ عَرَفَهَا وَ أَقَرَّ بِهَا فَهُوَ مُهَاجِرٌ وَ لَا يَقَعُ اسْمُ الِاسْتِضْعَافِ عَلَى مَنْ بَلَغَتْهُ الْحُجَّةُ فَسَمِعَتْهَا أُذُنُهُ وَ وَعَاهَا قَلْبُهُ‏

And the emigration stands upon its former limits. Whatever were to be for Allah^-azwj regarding people of the earth is needy of a stable community and its announcements. The name (emigration) does not fall upon anyone except by recognition of the Divine Authority in the earth. So, the one who recognises it and acknowledges with it, so he is an emigrant. And the name ‘Weakened’ does not fall upon the one the argument reaches him. His ears hear it, and his heart retains it.

 

صوبة الإيمان‏

The correction of Eman

إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْمِلُهُ إِلَّا عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ لَا يَعِي حَدِيثَنَا إِلَّا صُدُورٌ أَمِينَةٌ وَ أَحْلَامٌ‏ رَزِينَةٌ

And the name ‘Weakened’ does not fall upon the one the argument reaches him. His ears hear it, and his heart retains it. Our^-asws matter is difficult, becoming more difficult. No one can endure it except a Momin whose heart is Tested by Allah^-azwj for the Eman, nor can our^‑asws Ahadeeth be retained except the trustworthy chests and level-headed minds.

 

علم الوصي‏

Knowledge of the successor^-asws

أَيُّهَا النَّاسُ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَلَأَنَا بِطُرُقِ السَّمَاءِ أَعْلَمُ مِنِّي بِطُرُقِ الْأَرْضِ قَبْلَ أَنْ تَشْغَرَ بِرِجْلِهَا فِتْنَةٌ تَطَأُ فِي خِطَامِهَا وَ تَذْهَبُ بِأَحْلَامِ قَوْمِهَا

O you people! Ask me^-asws before you lose me^-asws, for I^-asws am more knowing with the paths of the sky than of the earth, before the Fitna works its feet trampling in its noose and does away with the dreams of its people’.[189]

 

 

190 و من خطبة له ع يحمد اللّه و يثني على نبيه و يعظ بالتقوى

Sermon 190 – And from a sermon of his^-asws – He^-asws praised Allah^-azwj and extolled upon His^-azwj Prophet^-saww, and preached with the piety

 

حمد اللّه‏

Praise of Allah^-azwj

أَحْمَدُهُ شُكْراً لِإِنْعَامِهِ وَ أَسْتَعِينُهُ عَلَى وَظَائِفِ حُقُوقِهِ عَزِيزَ الْجُنْدِ عَظِيمَ الْمَجْدِ

‘I^-asws praise Him^-azwj thanking for His^-azwj Conferment’s and seek His^-azwj Assistance upon fulfilling His^-azwj rights. He^-azwj is of the Mighty army, Magnificence of the Glory.

 

الثناء على النبي‏

The extollations upon the Prophet^-saww

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ دَعَا إِلَى طَاعَتِهِ وَ قَاهَرَ أَعْدَاءَهُ جِهَاداً عَنْ دِينِهِ لَا يَثْنِيهِ عَنْ ذَلِكَ اجْتِمَاعٌ عَلَى تَكْذِيبِهِ وَ الْتِمَاسٌ لِإِطْفَاءِ نُورِهِ‏

And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, calling to His^‑azwj obedience, and compelling His^-azwj enemies fighting from His^-azwj Religion, not dissuading him^-saww from that, having gathered upon belying him^-saww, and seeking to extinguishing His^-azwj Light.

 

العظة بالتقوى‏

The preaching with the piety

فَاعْتَصِمُوا بِتَقْوَى اللَّهِ فَإِنَّ لَهَا حَبْلًا وَثِيقاً عُرْوَتُهُ وَ مَعْقِلًا مَنِيعاً ذِرْوَتُهُ‏ وَ بَادِرُوا الْمَوْتَ وَ غَمَرَاتِهِ‏ وَ امْهَدُوا لَهُ قَبْلَ حُلُولِهِ وَ أَعِدُّوا لَهُ قَبْلَ نُزُولِهِ فَإِنَّ الْغَايَةَ الْقِيَامَةُ وَ كَفَى بِذَلِكَ وَاعِظاً لِمَنْ عَقَلَ وَ مُعْتَبَراً لِمَنْ جَهِلَ

‘Therefore, hold on to the fear of Allah^-azwj, for there is a rope for it, its handhold is firm, its shelter is invincible, lofty, and rush towards the death in its immersing, and be guided to it before its permeation, and prepare for it before its descent, for the peak is the Day of Judgment. And that suffices as a preaching for one who uses his intellect, and a lesson for one who is ignorant.

وَ قَبْلَ بُلُوغِ الْغَايَةِ مَا تَعْلَمُونَ مِنْ ضِيقِ الْأَرْمَاسِ‏ وَ شِدَّةِ الْإِبْلَاسِ‏ وَ هَوْلِ الْمُطَّلَعِ‏ وَ رَوْعَاتِ الْفَزَعِ وَ اخْتِلَافِ الْأَضْلَاعِ‏ وَ اسْتِكَاكِ الْأَسْمَاعِ‏ وَ ظُلْمَةِ اللَّحْدِ وَ خِيفَةِ الْوَعْدِ وَ غَمِّ الضَّرِيحِ وَ رَدْمِ الصَّفِيحِ‏

And before reaching the peak is he narrowness of the graves, and difficulties of the despair, and the emergence of the horrors, and awe-striking panic, and interchange of the ribs, and the deafness of the ears, and darkness of the grave, and fear of the threat, and covering of the tomb, and blocking of the slabs.

فَاللَّهَ اللَّهَ عِبَادَ اللَّهِ فَإِنَّ الدُّنْيَا مَاضِيَةٌ بِكُمْ عَلَى سَنَنٍ‏ وَ أَنْتُمْ وَ السَّاعَةُ [السَّاعَةَ] فِي قَرَنٍ‏ وَ كَأَنَّهَا قَدْ جَاءَتْ بِأَشْرَاطِهَا وَ أَزِفَتْ‏ بِأَفْرَاطِهَا وَ وَقَفَتْ بِكُمْ عَلَى صِرَاطِهَا وَ كَأَنَّهَا قَدْ أَشْرَفَتْ بِزَلَازِلِهَا وَ أَنَاخَتْ بِكَلَاكِلِهَا وَ انْصَرَمَتِ [انْصَرَفَتِ‏] الدُّنْيَا بِأَهْلِهَا وَ أَخْرَجَتْهُمْ مِنْ حِضْنِهَا

‘(Fear) Allah^-azwj! (Fear) Allah^-azwj, servants of Allah^-azwj, for the world is going with you upon a (established) manner, and you and the Hour are in a pairing, and it is as if it has already come with its conditions and approached with its signs, and paused with you upon its path, and as if it has come with its earthquakes, and has put out its claws, and the world has broken up its inhabitants, and thrown them out from its embrace.

فَكَانَتْ كَيَوْمٍ مَضَى أَوْ شَهْرٍ انْقَضَى وَ صَارَ جَدِيدُهَا رَثّاً وَ سَمِينُهَا غَثّاً فِي مَوْقِفٍ ضَنْكِ الْمَقَامِ وَ أُمُورٍ مُشْتَبِهَةٍ عِظَامٍ وَ نَارٍ شَدِيدٍ كَلَبُهَا عَالٍ لَجَبُهَا سَاطِعٍ لَهَبُهَا مُتَغَيِّظٍ زَفِيرُهَا مُتَأَجِّجٍ سَعِيرُهَا بَعِيدٍ خُمُودُهَا ذَاكٍ‏ وُقُودُهَا مَخُوفٍ وَعِيدُهَا عَمٍ قَرَارُهَا مُظْلِمَةٍ أَقْطَارُهَا حَامِيَةٍ قُدُورُهَا فَظِيعَةٍ أُمُورُهَا-

So (now) it is as if a day has passed, and a month has expired, and its new one has become old, and its fat one (has become) thin. In a pausing, the place is narrow, and the matters are greatly confusing, and the Fire, its pain is severe, its flames rising higher, its sparks spreading, its exhalation furious, its blazes in waves, its cooling is remote, that is its ignition, its threat is fearful, its bottom is deep, its horizons are dark, its measurement is vast, (all of its) matters are horrible.

وَ سِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَراً قَدْ أُمِنَ الْعَذَابُ وَ انْقَطَعَ الْعِتَابُ وَ زُحْزِحُوا عَنِ النَّارِ وَ اطْمَأَنَّتْ بِهِمُ الدَّارُ وَ رَضُوا الْمَثْوَى وَ الْقَرَارَ

And their Lord would Escort those who are pious to the Paradise in groups [39:73]. They would have been secured from the Punishment, and the exhaustion termination, and pushed away from the Fire, and the House having been secured with them, and they would be pleased of the abode and the settlement.

الَّذِينَ كَانَتْ أَعْمَالُهُمْ فِي الدُّنْيَا زَاكِيَةً وَ أَعْيُنُهُمْ بَاكِيَةً وَ كَانَ لَيْلُهُمْ فِي دُنْيَاهُمْ نَهَاراً تَخَشُّعاً وَ اسْتِغْفَارًا وَ كَانَ نَهَارُهُمْ لَيْلًا تَوَحُّشاً وَ انْقِطَاعاً فَجَعَلَ اللَّهُ لَهُمُ الْجَنَّةَ مَآباً وَ الْجَزَاءَ ثَوَاباً- وَ كانُوا أَحَقَّ بِها وَ أَهْلَها فِي مُلْكٍ دَائِمٍ وَ نَعِيمٍ قَائِمٍ

Those whose deeds in the world were pure, and their eyes were crying, and their nights in their world were (like) days, fearing and seeking Forgiveness, and their days were (like) nights, lonely and being cut off (from others). So, Allah^-azwj Made the Paradise for them as a Reward, and they would be more deserving of it and its rightful ones in the permanent kingdom and everlasting Bliss.

فَارْعَوْا عِبَادَ اللَّهِ مَا بِرِعَايَتِهِ يَفُوزُ فَائِزُكُمْ وَ بِإِضَاعَتِهِ يَخْسَرُ مُبْطِلُكُمْ وَ بَادِرُوا آجَالَكُمْ بِأَعْمَالِكُمْ فَإِنَّكُمْ مُرْتَهَنُونَ بِمَا أَسْلَفْتُمْ وَ مَدِينُونَ بِمَا قَدَّمْتُمْ وَ كَأَنْ قَدْ نَزَلَ بِكُمُ الْمَخُوفُ فَلَا رَجْعَةً تَنَالُونَ [تُنَالُونَ‏] وَ لَا عَثْرَةً تُقَالُونَ

So, take care servants of Allah^-azwj of what by taking care of it your successful ones will succeed, and by wasting it your falsifying ones will lose. And rush to your (end of) terms with your (good) deeds, for you are pledge with what you have done in the past, and you will be owed of what you are sending ahead, and it is as if the feared (death) has descended with you, so there is neither any return to be achieving (good deeds) nor any stumble to be eradicating.

اسْتَعْمَلَنَا اللَّهُ وَ إِيَّاكُمْ بِطَاعَتِهِ وَ طَاعَةِ رَسُولِهِ وَ عَفَا عَنَّا وَ عَنْكُمْ بِفَضْلِ رَحْمَتِهِ

May Allah^-azwj Utilise us^-asws and you all in His^-azwj obedience and obedience to His^-azwj Rasool^‑saww, and Pardon us^-asws and you all with the Grace of His^-azwj Mercy!

الْزَمُوا الْأَرْضَ‏ وَ اصْبِرُوا عَلَى الْبَلَاءِ وَ لَا تُحَرِّكُوا بِأَيْدِيكُمْ وَ سُيُوفِكُمْ فِي هَوَى أَلْسِنَتِكُمْ وَ لَا تَسْتَعْجِلُوا بِمَا لَمْ يُعَجِّلْهُ اللَّهُ لَكُمْ‏ فَإِنَّهُ مَنْ مَاتَ مِنْكُمْ عَلَى فِرَاشِهِ وَ هُوَ عَلَى مَعْرِفَةِ حَقِّ رَبِّهِ وَ حَقِّ رَسُولِهِ وَ أَهْلِ بَيْتِهِ مَاتَ شَهِيداً وَ وَقَعَ أَجْرُهُ عَلَى اللَّهِ‏ وَ اسْتَوْجَبَ ثَوَابَ مَا نَوَى مِنْ صَالِحِ عَمَلِهِ وَ قَامَتِ النِّيَّةُ مَقَامَ إِصْلَاتِهِ‏ لِسَيْفِهِ فَإِنَّ لِكُلِّ شَيْ‏ءٍ مُدَّةً وَ أَجَلًا

Stick to the ground and be patient upon the afflictions, and do not move your hands and your swords, and refrain your tongues, and do not be hasty with what Allah^-azwj has not Hastened for you. Surely the one from you who dies upon his bed while he is upon the recognition of his Lord^-azwj, and right of His^-azwj Rasool^-saww and People^-asws of his^-saww Household, would die as martyr. His^-azwj Recompense would fall upon Allah^-azwj, and he would be Obligated the Rewards of whatever righteous deeds he had intended, and the intention would stand in place of his unsheathing his sword. Surely for everything there is a period and a term’.[190]

 

 

191 و من خطبة له ع يحمد اللّه و يثني على نبيه و يوصي بالزهد و التقوى‏

Sermon 191 – And from a sermon of his^-asws – He^-asws praised Allah^-azwj and extolled upon His^-azwj Prophet, and he advised with the asceticism and the piety

الْحَمْدُ لِلَّهِ الْفَاشِي‏ فِي الْخَلْقِ حَمْدُهُ وَ الْغَالِبِ جُنْدُهُ وَ الْمُتَعَالِي جَدُّهُ‏ أَحْمَدُهُ عَلَى نِعَمِهِ التُّؤَامِ‏ وَ آلَائِهِ الْعِظَامِ الَّذِي عَظُمَ حِلْمُهُ فَعَفَا وَ عَدَلَ فِي كُلِّ مَا قَضَى

‘The Praise of Allah^-azwj! His^-azwj Praise is spread among the creatures, and His^-azwj army is prevailing and His^-azwj Mighty is Exalted. I^-asws praise Him^-azwj upon His^-azwj connected bounties and His^-azwj Favours which is the Might of His^-azwj Leniency. He^-azwj Pardons and Dispenses justice in all what He^-azwj Decrees.

وَ عَلِمَ مَا [بِمَا] يَمْضِي وَ مَا مَضَى مُبْتَدِعِ الْخَلَائِقِ بِعِلْمِهِ وَ مُنْشِئِهِمْ بِحُكْمِهِ‏ بِلَا اقْتِدَاءٍ وَ لَا تَعْلِيمٍ وَ لَا احْتِذَاءٍ لِمِثَالِ صَانِعٍ حَكِيمٍ وَ لَا إِصَابَةِ خَطَإٍ وَ لَا حَضْرَةِ مَلَإٍ

He^-azwj Knows what is continuing and what has already passed. He^-azwj Began the creation by His^-azwj Knowledge, and Created them by His^-azwj Wisdom without being led, nor learning, nor emulation to an (prior) example of a wise maker, nor committing a mistake nor presence of an assembly.

 

الرسول الأعظم‏

The mightiest Rasool^-saww

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ابْتَعَثَهُ وَ النَّاسُ يَضْرِبُونَ فِي غَمْرَةٍ وَ يَمُوجُونَ فِي حَيْرَةٍ قَدْ قَادَتْهُمْ أَزِمَّةُ الْحَيْنِ‏ وَ اسْتَغْلَقَتْ عَلَى أَفْئِدَتِهِمْ أَقْفَالُ الرَّيْنِ‏

And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-azwj Sent him while the people were striking in depths (of darkness) and were wandering in confusion. The reins of destruction were leading them and the rusted locks were locked upon their hearts.

 

الوصية بالزهد و التقوى‏

The advice with the asceticism and the piety

عِبَادَ اللَّهِ أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا حَقُّ اللَّهِ عَلَيْكُمْ وَ الْمُوجِبَةُ عَلَى اللَّهِ حَقَّكُمْ وَ أَنْ تَسْتَعِينُوا عَلَيْهَا بِاللَّهِ وَ تَسْتَعِينُوا بِهَا عَلَى اللَّهِ فَإِنَّ التَّقْوَى فِي الْيَوْمِ الْحِرْزُ وَ الْجُنَّةُ وَ فِي غَدٍ الطَّرِيقُ إِلَى الْجَنَّةِ

Servants of Allah^-azwj! I^-asws advise you all with fearing Allah^-azwj, for it is a right of Allah^-azwj upon you and the obligation to Allah^-azwj of your rights, and you should be seeking Assistance of Allah^-azwj upon it, and you should be seeking Assistance of Allah^-azwj with it, for the piety today is the protection and the shield, and tomorrow it is the path to the Paradise.

مَسْلَكُهَا وَاضِحٌ وَ سَالِكُهَا رَابِحٌ وَ مُسْتَوْدَعُهَا حَافِظٌ لَمْ تَبْرَحْ عَارِضَةً نَفْسَهَا عَلَى الْأُمَمِ الْمَاضِينَ مِنْكُمْ وَ الْغَابِرِينَ لِحَاجَتِهِمْ إِلَيْهَا غَداً إِذَا أَعَادَ اللَّهُ مَا أَبْدَى وَ أَخَذَ مَا أَعْطَى وَ سَأَلَ عَمَّا أَسْدَى‏

Its way is clear and its travel profits, and its holder protects and does not depart (from it). It had presented itself unto the past communities from you, and the ones to follow due to their need to it tomorrow when Allah^-azwj will Repeat what He^-azwj Began, and Take what He^-azwj had Given, and Asks about what He^-azwj had Bestowed.

فَمَا أَقَلَّ مَنْ قَبِلَهَا وَ حَمَلَهَا حَقَّ حَمْلِهَا أُولَئِكَ الْأَقَلُّونَ عَدَداً وَ هُمْ أَهْلُ صِفَةِ اللَّهِ سُبْحَانَهُ إِذْ يَقُولُ- وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ

How few are the ones who accept it and carry it as is the right of carrying it. They are few in number and they are the people Allah^-azwj the Glorious Described when He^-azwj Said: and a few from My servants are grateful [34:13].

فَأَهْطِعُوا بِأَسْمَاعِكُمْ إِلَيْهَا وَ أَلِظُّوا بِجِدِّكُمْ عَلَيْهَا وَ اعْتَاضُوهَا مِنْ كُلِّ سَلَفٍ خَلَفاً وَ مِنْ كُلِّ مُخَالِفٍ مُوَافِقاً- أَيْقِظُوا بِهَا نَوْمَكُمْ وَ اقْطَعُوا بِهَا يَوْمَكُمْ وَ أَشْعِرُوهَا قُلُوبَكُمْ وَ ارْحَضُوا بِهَا ذُنُوبَكُمْ وَ دَاوُوا بِهَا الْأَسْقَامَ وَ بَادِرُوا بِهَا الْحِمَامَ وَ اعْتَبِرُوا بِمَنْ أَضَاعَهَا وَ لَا يَعْتَبِرَنَّ بِكُمْ مَنْ أَطَاعَهَا

Therefore, hasten with your ears to it and intensify your efforts upon it, and make is a replacement for every past action, and compatible from every opponent. Wake up from your sleep with it, and cut (pass) your day with it, and make your hearts aware, and wash your sins with it, and medicate the sicknesses with it, and rush to the deaths being with it, and take lessons with the one who wasted it, and the ones who follow it should not take lessons from you.

أَلَا فَصُونُوهَا وَ تَصَوَّنُوا بِهَا وَ كُونُوا عَنِ الدُّنْيَا نُزَّاهاً وَ إِلَى الْآخِرَةِ وُلَّاهاً وَ لَا تَضَعُوا مَنْ رَفَعَتْهُ التَّقْوَى وَ لَا تَرْفَعُوا مَنْ رَفَعَتْهُ الدُّنْيَا وَ لَا تَشِيمُوا بَارِقَهَا وَ لَا تَسْمَعُوا نَاطِقَهَا وَ لَا تُجِيبُوا نَاعِقَهَا وَ لَا تَسْتَضِيئُوا بِإِشْرَاقِهَا وَ لَا تُفْتَنُوا بِأَعْلَاقِهَا فَإِنَّ بَرْقَهَا خَالِبٌ‏ وَ نُطْقَهَا كَاذِبٌ وَ أَمْوَالَهَا مَحْرُوبَةٌ وَ أَعْلَاقَهَا مَسْلُوبَةٌ

Indeed! Fortify it and be fortified with it, and be removed from the world and yearning to the Hereafter, and do not drop down the one whom the piety has raised up, and do not raise the one whom the world has raised up, and do not look at its flashes nor listen to its speaker, nor respond to its crier, nor be illuminated by its shining light, nor be tempted by its precious things, for its flashes are deceitful, and its speakers are liars, and its wealth is plundered, and its previous things are confiscated.

أَلَا وَ هِيَ الْمُتَصَدِّيَةُ الْعَنُونُ‏ وَ الْجَامِحَةُ الْحَرُونُ‏ وَ الْمَائِنَةُ الْخَئُونُ‏ وَ الْجَحُودُ الْكَنُودُ وَ الْعَنُودُ الصَّدُودُ وَ الْحَيُودُ الْمَيُودُ حَالُهَا انْتِقَالٌ وَ وَطْأَتُهَا زِلْزَالٌ وَ عِزُّهَا ذُلٌّ وَ جِدُّهَا هَزْلٌ وَ عُلْوُهَا سُفْلٌ

Indeed, and it allures the ones turning away, and stubborn of going ahead, and extremely treacherous, and rejects the truth, and severe in abandoning, and desperate in inclining. Its situating keeps changing, and its treading are shaky, and its honour is a disgrace, and its seriousness is a joke, and its highness is lowness.

دَارُ [حَرْبٍ‏] حَرَبٍ وَ سَلَبٍ وَ نَهْبٍ وَ عَطَبٍ أَهْلُهَا عَلَى سَاقٍ وَ سِيَاقٍ‏ وَ لَحَاقٍ وَ فِرَاقٍ‏ قَدْ تَحَيَّرَتْ مَذَاهِبُهَا وَ أَعْجَزَتْ مَهَارِبُهَا وَ خَابَتْ مَطَالِبُهَا فَأَسْلَمَتْهُمُ الْمَعَاقِلُ وَ لَفَظَتْهُمُ الْمَنَازِلُ وَ أَعْيَتْهُمُ الْمَحَاوِلُ‏

It is a house of war, and plunder, and looting, and ruination. Its people are upon a leg and are being usher, and for departing and separation. Its doctrines are confusing (the people), and its fleers are frustrated, and its seekers are disappointed. The intellects yield them, and the dwelling expel them, and the cunningness fatigues them.

فَمِنْ نَاجٍ مَعْقُورٍ وَ لَحْمٍ مَجْزُورٍ وَ شِلْوٍ مَذْبُوحٍ وَ دَمٍ مَسْفُوحٍ‏ وَ عَاضٍّ عَلَى يَدَيْهِ وَ صَافِقٍ بِكَفَّيْهِ وَ مُرْتَفِقٍ بِخَدَّيْهِ‏ وَ زَارٍ عَلَى رَأْيِهِ وَ رَاجِعٍ عَنْ عَزْمِهِ

From (them is like) a camel slayed and meat stripped off and a body slaughtered and blood spilt, and a biter upon his own hands, and one clasping his hands, and one clasping his cheeks, and one condemning his own view, and one retracting from his determination.

وَ قَدْ أَدْبَرَتِ الْحِيلَةُ وَ أَقْبَلَتِ الْغِيلَةُ وَ لَاتَ حِينَ مَنَاصٍ‏ هَيْهَاتَ هَيْهَاتَ قَدْ فَاتَ مَا فَاتَ وَ ذَهَبَ مَا ذَهَبَ وَ مَضَتِ الدُّنْيَا لِحَالِ بَالِهَا- فَما بَكَتْ عَلَيْهِمُ السَّماءُ وَ الْأَرْضُ وَ ما كانُوا مُنْظَرِينَ‏

The means have turned back and the evils are coming over, and there is no time for escape. Far be it! Far be it! It has been lost what is lost, and it has gone what has gone while the world continues in its usual way. So, the sky and the earth did not weep upon them, nor were they Respited [44:29]’.[191]

 

 

192 و من خطبة له ع تسمى القاصعة و هي تتضمن ذم إبليس لعنه اللّه، على استكباره و تركه السجود لآدم عليه السلام، و أنه أول من أظهر العصبية و تبع الحمية، و تحذير الناس من سلوك طريقته.

Sermon 192 – And from a sermon of his^-asws named as ‘Al Qas’a’, and in includes condemnation of Iblees^-la, may Allah^-azwj Curse him^-la upon his^-la arrogance, and his^-la having neglected the Sajdah to Adam^-as, may the greetings be upon him^-as, and he^-la was the first one to reveal the disobedience and follow the self-pride, and cautioning the people from travelling his^-la path.

الْحَمْدُ لِلَّهِ الَّذِي لَبِسَ الْعِزَّ وَ الْكِبْرِيَاءَ وَ اخْتَارَهُمَا لِنَفْسِهِ دُونَ‏ خَلْقِهِ وَ جَعَلَهُمَا حِمًى‏ وَ حَرَماً عَلَى غَيْرِهِ وَ اصْطَفَاهُمَا لِجَلَالِهِ‏

‘The Praise is for Allah^-azwj Who Wears the Honour and the Greatness and has Chosen the two for Himself^-azwj besides His^-azwj creatures, and Made them a Curse and Prohibition upon others, and He^-azwj Chose them for His^-azwj Majesty.

 

رأس العصيان‏

The chief of disobedience

وَ جَعَلَ اللَّعْنَةَ عَلَى مَنْ نَازَعَهُ فِيهِمَا مِنْ عِبَادِهِ ثُمَّ اخْتَبَرَ بِذَلِكَ مَلَائِكَتَهُ الْمُقَرَّبِينَ لِيَمِيزَ الْمُتَوَاضِعِينَ مِنْهُمْ مِنَ الْمُسْتَكْبِرِينَ

And He^-azwj Made the Curse to be upon the one from the His^-azwj servants who contends Him^‑azwj regarding these two. Then He^-azwj Tried His^-azwj Angels of Proximity with that in order to distinguish between the humble ones from them, from the arrogant ones.

فَقَالَ سُبْحَانَهُ وَ هُوَ الْعَالِمُ بِمُضْمَرَاتِ الْقُلُوبِ وَ مَحْجُوبَاتِ الْغُيُوبِ‏ إِنِّي خالِقٌ بَشَراً مِنْ طِينٍ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ فَسَجَدَ الْمَلائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ‏

So, the Glorious Said, and He^-azwj is the Knower with the consciences of the hearts and hidden matters of the unseen: “I am going to Create a human from clay [38:71] So when I Complete him and Breath from My spirit into him, then fall down to him in Sajdah!” [38:72] So the Angels performed Sajdah, all of them altogether [38:73] Except Iblees. [38:74].

اعْتَرَضَتْهُ الْحَمِيَّةُ فَافْتَخَرَ عَلَى آدَمَ بِخَلْقِهِ وَ تَعَصَّبَ عَلَيْهِ لِأَصْلِهِ فَعَدُوُّ اللَّهِ إِمَامُ الْمُتَعَصِّبِينَ وَ سَلَفُ الْمُسْتَكْبِرِينَ الَّذِي وَضَعَ أَسَاسَ الْعَصَبِيَّةِ وَ نَازَعَ اللَّهَ رِدَاءَ الْجَبْرِيَّةِ وَ ادَّرَعَ لِبَاسَ التَّعَزُّزِ وَ خَلَعَ قِنَاعَ التَّذَلُّلِ

The self-conceitedness blocked him^-la and he^-la prided upon Adam^-as with his^-la creation and was biased against him^-as of his^-as origin, so (this) enemy of Allah^-azwj is the leader of the prejudicial ones, and fore-runner of the arrogant ones who laid the foundations of the prejudices, and contended Allah^-azwj of the Robe of the Greatness and put on the apparel of haughtiness and removed the mask of the humility.

أَ لَا [يَرَوْنَ‏] تَرَوْنَ كَيْفَ صَغَّرَهُ اللَّهُ بِتَكَبُّرِهِ وَ وَضَعَهُ بِتَرَفُّعِهِ فَجَعَلَهُ فِي الدُّنْيَا مَدْحُوراً وَ أَعَدَّ لَهُ فِي الْآخِرَةِ سَعِيراً

Are you not seeing how Allah^-azwj Belittled him^-la due to his^-la arrogance and Placed him^-la down due to his^-la claim to highness? So, He^-azwj Made him^-la expelled in the world, and Prepared for him^-la the Blazing Fire in the Hereafter?

 

ابتلاء اللّه لخلقه‏

The Trial of Allah^-azwj to His^-azwj creatures

وَ لَوْ أَرَادَ اللَّهُ أَنْ يَخْلُقَ آدَمَ مِنْ نُورٍ يَخْطَفُ الْأَبْصَارَ ضِيَاؤُهُ وَ يَبْهَرُ الْعُقُولَ رُوَاؤُهُ‏ وَ طِيبٍ يَأْخُذُ الْأَنْفَاسَ عَرْفُهُ‏ لَفَعَلَ وَ لَوْ فَعَلَ لَظَلَّتْ لَهُ الْأَعْنَاقُ خَاضِعَةً وَ لَخَفَّتِ الْبَلْوَى فِيهِ عَلَى الْمَلَائِكَةِ وَ لَكِنَّ اللَّهَ سُبْحَانَهُ يَبْتَلِي خَلْقَهُ بِبَعْضِ مَا يَجْهَلُونَ أَصْلَهُ تَمْيِيزاً بِالاخْتِبَارِ لَهُمْ وَ نَفْياً لِلِاسْتِكْبَارِ عَنْهُمْ وَ إِبْعَاداً لِلْخُيَلَاءِ مِنْهُمْ‏

And if Allah^-azwj the Glorious Wanted to Create Adam^-as from Light, its light dazzling the sights and its illumination amazing the intellects, and its aroma catching the breaths recognising it, would have Done so, and had He^-azwj Done so, the necks would have been humbled to him^-as, and the trials regarding him^-as would have been light upon the Angels, but Allah^-azwj the Glorious Tries His^-azwj creatures with part of what they are ignorant of its origin, to distinguish them with the Trial, and a negation of the arrogance from them, and distancing of the pride from them.

 

طلب العبرة

Seeking the lesson

فَاعْتَبِرُوا بِمَا كَانَ مِنْ فِعْلِ اللَّهِ بِإِبْلِيسَ إِذْ أَحْبَطَ عَمَلَهُ الطَّوِيلَ وَ جَهْدَهُ الْجَهِيدَ وَ كَانَ قَدْ عَبَدَ اللَّهَ سِتَّةَ آلَافِ سَنَةٍ لَا يُدْرَى أَ مِنْ سِنِي الدُّنْيَا أَمْ مِنْ سِنِي الْآخِرَةِ عَنْ كِبْرِ سَاعَةٍ وَاحِدَةٍ فَمَنْ ذَا بَعْدَ إِبْلِيسَ يَسْلَمُ عَلَى اللَّهِ بِمِثْلِ مَعْصِيَتِهِ

Therefore, take lesson with what was from a Deed of Allah^-azwj with Iblees^-la when He^-azwj Dropped his^-la lengthy deed and his^-la extensive efforts, and he^-la had worshipped Allah^-azwj for six thousand years – it is not known whether is it from the years of the world or from the years of the Hereafter about the largeness of one hour. So, who is that after Iblees^-la who is safe to Allah^-azwj the Glorious with a similar disobedience?

كَلَّا مَا كَانَ اللَّهُ سُبْحَانَهُ لِيُدْخِلَ الْجَنَّةَ بَشَراً بِأَمْرٍ أَخْرَجَ بِهِ مِنْهَا مَلَكاً إِنَّ حُكْمَهُ فِي أَهْلِ السَّمَاءِ وَ أَهْلِ الْأَرْضِ لَوَاحِدٌ وَ مَا بَيْنَ اللَّهِ وَ بَيْنَ أَحَدٍ مِنْ خَلْقِهِ هَوَادَةٌ فِي إِبَاحَةِ حِمًى حَرَّمَهُ عَلَى الْعَالَمِينَ‏

Never! It will not be for Allah^-azwj the Glorious to Enters a human being into the Paradise due to a matter He^-azwj Expelled an Angel. His^-azwj Decision regarding the people of the skies and people of the earth is one, and there is no allowance between Allah^-azwj and anyone regarding legalisation of a matter He^-azwj had Prohibited unto the worlds.

 

التحذير من الشيطان‏

The cautioning from the Satan^-la

فَاحْذَرُوا عِبَادَ اللَّهِ عَدُوَّ اللَّهِ أَنْ يُعْدِيَكُمْ بِدَائِهِ‏ وَ أَنْ يَسْتَفِزَّكُمْ‏ بِنِدَائِهِ وَ أَنْ يُجْلِبَ عَلَيْكُمْ بِخَيْلِهِ وَ رَجِلِهِ [رَجْلِهِ‏] فَلَعَمْرِي لَقَدْ فَوَّقَ‏ لَكُمْ سَهْمَ الْوَعِيدِ وَ أَغْرَقَ‏ إِلَيْكُمْ بِالنَّزْعِ‏ الشَّدِيدِ وَ رَمَاكُمْ مِنْ مَكَانٍ قَرِيبٍ فَقَالَ‏ رَبِّ بِما أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ‏

Be cautioned, servants of Allah^-azwj, of him^-la infecting you with his^-la sickness, and provoke you with his^-la cavalry and his^-la infantry. (I^-asws swear) by my^-asws life! He^-la has placed for you the arrow of intimidation, and deceived you with the intense stretching, and shoot at you from a nearby place. He said, ‘Lord! Due to You having Misled me, I will adorn for them in the earth and will mislead them in their entirety [15:39].

قَذْفاً بِغَيْبٍ بَعِيدٍ وَ رَجْماً بِظَنٍّ غَيْرِ مُصِيبٍ صَدَّقَهُ بِهِ أَبْنَاءُ الْحَمِيَّةِ وَ إِخْوَانُ الْعَصَبِيَّةِ وَ فُرْسَانُ الْكِبْرِ وَ الْجَاهِلِيَّةِ حَتَّى إِذَا انْقَادَتْ لَهُ الْجَامِحَةُ مِنْكُمْ وَ اسْتَحْكَمَتِ الطَّمَاعِيَّةُ مِنْهُ فِيكُمْ فَنَجَمَتِ [فَنَجَمَتْ فِيهِ‏] الْحَالُ مِنَ السِّرِّ الْخَفِيِّ إِلَى الْأَمْرِ الْجَلِيِّ اسْتَفْحَلَ سُلْطَانُهُ عَلَيْكُمْ وَ دَلَفَ‏ بِجُنُودِهِ نَحْوَكُمْ

Although he^-la had said so only by guessing about the unknown future and by wrong conjecturing, yet the sons of vanity, the brothers of prejudices and the horsemen of pride and ignorance proved him to be true, to the extent that when disobedient persons from among you bowed before him^-la, and his^-la greed about you gained strength; and what was a hidden secret turned into a clear fact, he^-la spread his^-la full control over you and marched with his^-la forces towards you.

فَأَقْحَمُوكُمْ‏ وَلَجَاتِ‏ الذُّلِّ وَ أَحَلُّوكُمْ وَرَطَاتِ الْقَتْلِ وَ أَوْطَئُوكُمْ‏ إِثْخَانَ‏ الْجِرَاحَةِ طَعْناً فِي عُيُونِكُمْ وَ حَزّاً فِي حُلُوقِكُمْ وَ دَقّاً لِمَنَاخِرِكُمْ وَ قَصْداً لِمَقَاتِلِكُمْ وَ سَوْقاً بِخَزَائِمِ‏ الْقَهْرِ إِلَى النَّارِ الْمُعَدَّةِ لَكُمْ فَأَصْبَحَ أَعْظَمَ فِي دِينِكُمْ حَرْجاً وَ أَوْرَى‏ فِي دُنْيَاكُمْ قَدْحاً مِنَ الَّذِينَ أَصْبَحْتُمْ لَهُمْ مُنَاصِبِينَ‏ وَ عَلَيْهِمْ مُتَأَلِّبِينَ‏

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^-la 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.

فَاجْعَلُوا عَلَيْهِ حَدَّكُمْ‏ وَ لَهُ جِدَّكُمْ‏ فَلَعَمْرُ اللَّهِ لَقَدْ فَخَرَ عَلَى أَصْلِكُمْ وَ وَقَعَ فِي حَسَبِكُمْ وَ دَفَعَ فِي نَسَبِكُمْ وَ أَجْلَبَ بِخَيْلِهِ عَلَيْكُمْ وَ قَصَدَ بِرَجِلِهِ سَبِيلَكُمْ يَقْتَنِصُونَكُمْ بِكُلِّ مَكَانٍ وَ يَضْرِبُونَ مِنْكُمْ كُلَّ بَنَانٍ‏ لَا تَمْتَنِعُونَ بِحِيلَةٍ وَ لَا تَدْفَعُونَ بِعَزِيمَةٍ فِي حَوْمَةِ ذُلٍ‏ وَ حَلْقَةِ ضِيقٍ وَ عَرْصَةِ مَوْتٍ وَ جَوْلَةِ بَلَاءٍ

You should therefore spend all your force against him^-la, and all your efforts against him^-la, because, by Allah^-azwj, he^-la boasted over your (i.e., Adam^-as’s) origin, questioned your position and spoke lightly of your lineage. He^-la advanced on you with his army, and brought his^-la infantry 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 constriction, the field of death and the way of distress.

فَأَطْفِئُوا مَا كَمَنَ فِي قُلُوبِكُمْ مِنْ نِيرَانِ الْعَصَبِيَّةِ وَ أَحْقَادِ الْجَاهِلِيَّةِ فَإِنَّمَا تِلْكَ الْحَمِيَّةُ تَكُونُ فِي الْمُسْلِمِ مِنْ خَطَرَاتِ الشَّيْطَانِ وَ نَخَوَاتِهِ‏ وَ نَزَغَاتِهِ‏ وَ نَفَثَاتِهِ‏ وَ اعْتَمِدُوا وَضْعَ التَّذَلُّلِ عَلَى رُءُوسِكُمْ وَ إِلْقَاءَ التَّعَزُّزِ تَحْتَ أَقْدَامِكُمْ وَ خَلْعَ التَّكَبُّرِ مِنْ أَعْنَاقِكُمْ وَ اتَّخِذُوا التَّوَاضُعَ مَسْلَحَةً بَيْنَكُمْ وَ بَيْنَ عَدُوِّكُمْ إِبْلِيسَ‏ وَ جُنُودِهِ فَإِنَّ لَهُ مِنْ كُلِّ أُمَّةٍ جُنُوداً وَ أَعْوَاناً وَ رَجِلًا [رَجْلًا] وَ فُرْسَاناً

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^-la, his^-la 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^-la and his^-la forces. He^-la certainly has, from every people, fighters, helpers, infantry and cavalry.

وَ لَا تَكُونُوا كَالْمُتَكَبِّرِ عَلَى ابْنِ أُمِّهِ مِنْ غَيْرِ مَا فَضْلٍ جَعَلَهُ اللَّهُ فِيهِ سِوَى مَا أَلْحَقَتِ الْعَظَمَةُ بِنَفْسِهِ مِنْ عَدَاوَةِ الْحَسَدِ [الْحَسَبِ‏] وَ قَدَحَتِ الْحَمِيَّةُ فِي قَلْبِهِ مِنْ نَارِ الْغَضَبِ وَ نَفَخَ الشَّيْطَانُ فِي أَنْفِهِ مِنْ رِيحِ الْكِبْرِ الَّذِي أَعْقَبَهُ اللَّهُ بِهِ النَّدَامَةَ وَ أَلْزَمَهُ آثَامَ الْقَاتِلِينَ إِلَى يَوْمِ الْقِيَامَةِ

Do not be like him (Qabeel^-la) who feigned (pretended) superiority over the son of his own mother without any distinction given to him by Allah^-azwj except the feeling of envy, which created his feeling of greatness in him and the fire of anger that vanity kindled in his^-la heart. Satan^-la blew into his^-la nose his^-la own vanity, after which Allah^-azwj gave him^-la remorse and made him^-la responsible for the sins of all killers up to the Day of Qiyamah.

 

التحذير من الكبر

The cautioning from the arrogance

أَلَا وَ قَدْ أَمْعَنْتُمْ‏ فِي الْبَغْيِ وَ أَفْسَدْتُمْ فِي الْأَرْضِ مُصَارَحَةً لِلَّهِ بِالْمُنَاصَبَةِ وَ مُبَارَزَةً لِلْمُؤْمِنِينَ بِالْمُحَارَبَةِ فَاللَّهَ اللَّهَ فِي كِبْرِ الْحَمِيَّةِ وَ فَخْرِ الْجَاهِلِيَّةِ فَإِنَّهُ مَلَاقِحُ‏ الشَّنَئَانِ‏ وَ مَنَافِخُ الشَّيْطَانِ الَّتِي خَدَعَ بِهَا الْأُمَمَ الْمَاضِيَةَ وَ الْقُرُونَ الْخَالِيَةَ حَتَّى أَعْنَقُوا فِي حَنَادِسِ‏ جَهَالَتِهِ وَ مَهَاوِي‏ ضَلَالَتِهِ ذُلُلًا عَنْ سِيَاقِهِ سُلُساً فِي قِيَادِهِ

Indeed! You strove hard in revolting and created mischief on the earth in open opposition to Allah^-azwj and in challenging the Momineen over fighting. (Fear) Allah^-azwj! (Fear) Allah in feeling proud of your vanity and boasting over ignorance, because this is the root of enmity and the design of Satan^-la where he^-la 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^-la misguidance, submitting to his^-la driving and accepting his^-la leadership.

أَمْراً تَشَابَهَتِ الْقُلُوبُ فِيهِ وَ تَتَابَعَتِ الْقُرُونُ عَلَيْهِ وَ كِبْراً تَضَايَقَتِ الصُّدُورُ بِهِ‏

In this matter the hearts of all the people were similar, and centuries passed by upon it, and there was vanity which chests were constricted by.

 

التحذير من طاعة الكبراء

The cautioning from obeying the arrogant ones

أَلَا فَالْحَذَرَ الْحَذَرَ مِنْ طَاعَةِ سَادَاتِكُمْ وَ كُبَرَائِكُمْ الَّذِينَ تَكَبَّرُوا عَنْ حَسَبِهِمْ وَ تَرَفَّعُوا فَوْقَ نَسَبِهِمْ وَ أَلْقَوُا الْهَجِينَةَ عَلَى رَبِّهِمْ‏ وَ جَاحَدُوا اللَّهَ عَلَى مَا صَنَعَ بِهِمْ مُكَابَرَةً لِقَضَائِهِ وَ مُغَالَبَةً لِآلَائِهِ‏ فَإِنَّهُمْ قَوَاعِدُ أَسَاسِ [آسَاسِ‏] الْعَصَبِيَّةِ وَ دَعَائِمُ أَرْكَانِ الْفِتْنَةِ وَ سُيُوفُ اعْتِزَاءِ الْجَاهِلِيَّةِ

Indeed, the caution! The caution from obeying your leaders and elders who felt proud of their achievements and boasted about their lineage. They hurled the (liability for) things on Allah^‑azwj and quarrelled with Allah^-azwj regarding what He^-azwj did with them, contesting His^‑azwj Decree and disputing His^-azwj Favours. Certainly, they are the main foundation of obstinacy, the chief pillars of mischief and the swords of pre-Islamic boasting over forefathers.

فَاتَّقُوا اللَّهَ وَ لَا تَكُونُوا لِنِعَمِهِ عَلَيْكُمْ أَضْدَاداً وَ لَا لِفَضْلِهِ عِنْدَكُمْ حُسَّاداً- وَ لَا تُطِيعُوا الْأَدْعِيَاءَ الَّذِينَ شَرِبْتُمْ بِصَفْوِكُمْ كَدَرَهُمْ‏ وَ خَلَطْتُمْ بِصِحَّتِكُمْ مَرَضَهُمْ وَ أَدْخَلْتُمْ فِي حَقِّكُمْ بَاطِلَهُمْ

Therefore, fear Allah^-azwj, do not become antagonistic to His^-azwj Favours on you, nor jealous of His^-azwj bounty over you, and do not obey the claimants (of Islam) whose dirty water you drink along with your clean one, whose ailments you mix with your well-being and whose wrongs you allow to enter into your rightful matters.

وَ هُمْ أَسَاسُ [آسَاسُ‏] الْفُسُوقِ وَ أَحْلَاسُ الْعُقُوقِ‏ اتَّخَذَهُمْ إِبْلِيسُ مَطَايَا ضَلَالٍ وَ جُنْداً بِهِمْ يَصُولُ عَلَى النَّاسِ وَ تَرَاجِمَةً يَنْطِقُ عَلَى أَلْسِنَتِهِمْ اسْتِرَاقاً لِعُقُولِكُمْ وَ دُخُولًا فِي عُيُونِكُمْ وَ نَفْثاً فِي أَسْمَاعِكُمْ فَجَعَلَكُمْ مَرْمَى نَبْلِهِ‏ وَ مَوْطِئَ قَدَمِهِ وَ مَأْخَذَ يَدِهِ‏

And they are the foundation of vice and the linings of disobedience. Satan^-la has made them carriers of misguidance and the soldiers with whom he^-la attacks the people. They are interpreters through whom he^-la speaks in order to steal away your wits, enter into your eyes and blow into your ears. In this way he^-la makes you the victim of his^-la arrows, the treading ground of his footsteps and source of strength for his^-la hands.

 

العبرة بالماضين

The lessons with the past ones

فَاعْتَبِرُوا بِمَا أَصَابَ الْأُمَمَ الْمُسْتَكْبِرِينَ مِنْ قَبْلِكُمْ مِنْ بَأْسِ اللَّهِ وَ صَوْلَاتِهِ وَ وَقَائِعِهِ وَ مَثُلَاتِهِ‏ وَ اتَّعِظُوا بِمَثَاوِي خُدُودِهِمْ‏ وَ مَصَارِعِ جُنُوبِهِمْ‏ وَ اسْتَعِيذُوا بِاللَّهِ مِنْ لَوَاقِحِ الْكِبْرِ كَمَا تَسْتَعِيذُونَهُ مِنْ طَوَارِقِ الدَّهْرِ فَلَوْ رَخَّصَ اللَّهُ فِي الْكِبْرِ لِأَحَدٍ مِنْ عِبَادِهِ لَرَخَّصَ فِيهِ لِخَاصَّةِ أَنْبِيَائِهِ وَ أَوْلِيَائِهِ

Take instruction from how Allah^-azwj’s Wrath, Violence, Chastisement and Punishment fell upon the arrogant nations before you. Take admonition from the resting places of their cheeks and their bodies, and seek Allah^-azwj‘s Protection from the dangers of pride, as you seek His^-azwj Protection from calamities. Certainly, if Allah^-azwj were to Allow anyone to indulge in pride He^-azwj would have Allowed it to His^-azwj Selected Prophets^-as and His^-azwj Guardians^-asws.

وَ لَكِنَّهُ سُبْحَانَهُ كَرَّهَ إِلَيْهِمُ التَّكَابُرَ وَ رَضِيَ لَهُمُ التَّوَاضُعَ فَأَلْصَقُوا بِالْأَرْضِ خُدُودَهُمْ وَ عَفَّرُوا فِي التُّرَابِ وُجُوهَهُمْ وَ خَفَضُوا أَجْنِحَتَهُمْ لِلْمُؤْمِنِينَ وَ كَانُوا قَوْماً مُسْتَضْعَفِينَ قَدِ اخْتَبَرَهُمُ اللَّهُ بِالْمَخْمَصَةِ وَ ابْتَلَاهُمْ بِالْمَجْهَدَةِ وَ امْتَحَنَهُمْ بِالْمَخَاوِفِ وَ مَخَضَهُمْ [مَحَّصَهُمْ‏] بِالْمَكَارِهِ فَلَا تَعْتَبِرُوا [الرِّضَا] الرِّضَى وَ السُّخْطَ بِالْمَالِ وَ الْوَلَدِ جَهْلًا بِمَوَاقِعِ الْفِتْنَةِ وَ الِاخْتِبَارِ فِي مَوْضِعِ الْغِنَى وَ الِاقْتِدَارِ [الِاقْتَارِ]

But Allah^-azwj, the Glorious, 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 Momineen and remained humble people. Allah^-azwj Tried them with hunger, Afflicted them with difficulty, Tested them with fear, and Upset them with troubles. Therefore, do not regard wealth and progeny as being the criterion for Allah’s Pleasure and Wrath, as you are not aware of the chances of mischief and Trials during richness and power.

فَقَدْ قَالَ سُبْحَانَهُ وَ تَعَالَى- أَ يَحْسَبُونَ أَنَّما نُمِدُّهُمْ بِهِ مِنْ مالٍ وَ بَنِينَ نُسارِعُ لَهُمْ فِي الْخَيْراتِ بَلْ لا يَشْعُرُونَ‏

Allah^-azwj, the Glorious and Exalted Said: Are they reckoning that rather We Extended to them with from wealth and children, [23:55] We are hastening to them regarding the good things? But, they are not perceiving [23:56].

فَإِنَّ اللَّهَ سُبْحَانَهُ يَخْتَبِرُ عِبَادَهُ الْمُسْتَكْبِرِينَ فِي أَنْفُسِهِمْ بِأَوْلِيَائِهِ الْمُسْتَضْعَفِينَ فِي أَعْيُنِهِمْ‏

Certainly, Allah^-azwj the Glorious Tries His^-azwj servants, the arrogant ones regarding themselves, through His^-azwj friends, the ones deemed as weak in their eyes.

 

تواضع الأنبياء

Reverence of the Prophets^-as

وَ لَقَدْ دَخَلَ مُوسَى بْنُ عِمْرَانَ وَ مَعَهُ أَخُوهُ هَارُونُ ع عَلَى فِرْعَوْنَ وَ عَلَيْهِمَا مَدَارِعُ الصُّوفِ وَ بِأَيْدِيهِمَا الْعِصِيُّ

And Musa^-as Bin Imran^-as along with his^-as brother^-as Haroun^-as had gone to Pharaoh^-la, and upon them^-as were woollen coats, and in their^-as hands was the staff.

فَشَرَطَا لَهُ إِنْ أَسْلَمَ بَقَاءَ مُلْكِهِ وَ دَوَامَ عِزِّهِ فَقَالَ أَ لَا تَعْجَبُونَ مِنْ هَذَيْنِ يَشْرِطَانِ لِي دَوَامَ الْعِزِّ وَ بَقَاءَ الْمُلْكِ وَ هُمَا بِمَا تَرَوْنَ مِنْ حَالِ الْفَقْرِ وَ الذُّلِّ فَهَلَّا أُلْقِيَ عَلَيْهِمَا أَسَاوِرَةٌ مِنْ ذَهَبٍ إِعْظَاماً لِلذَّهَبِ وَ جَمْعِهِ وَ احْتِقَاراً لِلصُّوفِ وَ لُبْسِهِ

They^-as guaranteed him^-la retention of his country and continuity of his^-la honour if he^-la submitted, but he^-la said: “Do you not wonder at these two men guaranteeing me^-la the continuity of my^-la honour and the retention of my^-la country although you see their^-as poverty and lowliness. Otherwise, why do they^-as not have gold bangles on their^-as wrists?” He said so feeling proud of his^-la gold and collected possessions, and belittling the wool and its wearing.

وَ لَوْ أَرَادَ اللَّهُ سُبْحَانَهُ لِأَنْبِيَائِهِ حَيْثُ بَعَثَهُمْ أَنْ يَفْتَحَ لَهُمْ كُنُوزَ الذِّهْبَانِ‏ وَ مَعَادِنَ الْعِقْيَانِ‏ وَ مَغَارِسَ الْجِنَانِ وَ أَنْ يَحْشُرَ مَعَهُمْ طُيُورَ السَّمَاءِ وَ وُحُوشَ الْأَرَضِينَ لَفَعَلَ وَ لَوْ فَعَلَ لَسَقَطَ الْبَلَاءُ وَ بَطَلَ الْجَزَاءُ وَ اضْمَحَلَّتِ الْأَنْبَاءُ

And if Allah^-azwj the Glorious Wanted with His^-azwj Prophets^-as, when He^-azwj Sent them, He^-azwj would have opened for them the hordes of gold and mines of gold and planted gardens, and Gathered with them birds of the sky and animals of the earth, would have Done so, and had He^-azwj Done so, the afflictions would have dropped, and the Recompense would have been invalidated, and the news would have ended.

وَ لَمَا وَجَبَ لِلْقَابِلِينَ أُجُورُ الْمُبْتَلَيْنَ وَ لَا اسْتَحَقَّ الْمُؤْمِنُونَ ثَوَابَ الْمُحْسِنِينَ وَ لَا لَزِمَتِ الْأَسْمَاءُ مَعَانِيَهَا وَ لَكِنَّ اللَّهَ سُبْحَانَهُ جَعَلَ رُسُلَهُ أُولِي قُوَّةٍ فِي عَزَائِمِهِمْ وَ ضَعَفَةً فِيمَا تَرَى الْأَعْيُنُ مِنْ حَالاتِهِمْ مَعَ قَنَاعَةٍ تَمْلَأُ الْقُلُوبَ وَ الْعُيُونَ غِنًى وَ خَصَاصَةٍ تَمْلَأُ الْأَبْصَارَ وَ الْأَسْمَاعَ أَذًى

Those who accepted could not be given the recompense falling due after Trial and the Momineen could not deserve the Rewards for good acts, and all these words would not have retained their meanings. But Allah^-azwj the Glorious, Makes His^-azwj Prophets^-as 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.

وَ لَوْ كَانَتِ الْأَنْبِيَاءُ أَهْلَ قُوَّةٍ لَا تُرَامُ وَ عِزَّةٍ لَا تُضَامُ وَ مُلْكٍ تُمَدُّ نَحْوَهُ أَعْنَاقُ الرِّجَالِ وَ تُشَدُّ إِلَيْهِ عُقَدُ الرِّحَالِ لَكَانَ ذَلِكَ أَهْوَنَ عَلَى الْخَلْقِ فِي الِاعْتِبَارِ وَ أَبْعَدَ لَهُمْ [مِنَ‏] فِي الِاسْتِكْبَارِ

If the Prophets^-as 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 from them being the arrogance.

وَ لَآمَنُوا عَنْ رَهْبَةٍ قَاهِرَةٍ لَهُمْ أَوْ رَغْبَةٍ مَائِلَةٍ بِهِمْ فَكَانَتِ النِّيَّاتُ مُشْتَرَكَةً وَ الْحَسَنَاتُ مُقْتَسَمَةً وَ لَكِنَّ اللَّهَ سُبْحَانَهُ أَرَادَ أَنْ يَكُونَ الِاتِّبَاعُ لِرُسُلِهِ وَ التَّصْدِيقُ بِكُتُبِهِ وَ الْخُشُوعُ لِوَجْهِهِ وَ الِاسْتِكَانَةُ لِأَمْرِهِ وَ الِاسْتِسْلَامُ لِطَاعَتِهِ أُمُوراً لَهُ خَاصَّةً لَا تَشُوبُهَا [يَشُوبُهَا] مِنْ غَيْرِهَا شَائِبَةٌ وَ كُلَّمَا كَانَتِ الْبَلْوَى وَ الِاخْتِبَارُ أَعْظَمَ كَانَتِ الْمَثُوبَةُ وَ الْجَزَاءُ أَجْزَلَ‏

They would have then accepted Eman 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^-azwj the Glorious Wanted that people should follow His^-azwj Prophets^-as, acknowledge His^-azwj Books, remain humble before His^-azwj Face, obey His^-azwj Command and accept His^-azwj 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.

 

الكعبة المقدسة

The Holy Kaaba

أَ لَا تَرَوْنَ أَنَّ اللَّهَ سُبْحَانَهُ اخْتَبَرَ الْأَوَّلِينَ مِنْ لَدُنْ آدَمَ ص إِلَى الْآخِرِينَ مِنْ هَذَا الْعَالَمِ بِأَحْجَارٍ لَا تَضُرُّ وَ لَا تَنْفَعُ وَ لَا تُبْصِرُ وَ لَا تَسْمَعُ فَجَعَلَهَا بَيْتَهُ الْحَرَامَ الَّذِي جَعَلَهُ [اللَّهُ‏] لِلنَّاسِ قِيَاماً ثُمَ‏ وَضَعَهُ بِأَوْعَرِ بِقَاعِ الْأَرْضِ حَجَراً وَ أَقَلِّ نَتَائِقِ‏ الدُّنْيَا مَدَراً وَ أَضْيَقِ بُطُونِ الْأَوْدِيَةِ قُطْراً بَيْنَ جِبَالٍ خَشِنَةٍ وَ رِمَالٍ دَمِثَةٍ وَ عُيُونٍ وَشِلَةٍ وَ قُرًى مُنْقَطِعَةٍ لَا يَزْكُو بِهَا خُفٌّ وَ لَا حَافِرٌ وَ لَا ظِلْفٌ‏

Do you not see that Allah^-azwj, the Glorious has Tried all the people among those who came before, beginning with Adam^-as, up to the last ones in this world with stones which yield neither benefit nor harm, which neither see nor hear. He^-azwj Made those stones into His^-azwj Sacred House which He^-azwj Made a standby for the people. He^-azwj Placed it in the most rugged stony part of the earth and on a highland with least soil thereon, among the narrowest 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.

ثُمَّ أَمَرَ آدَمَ ع وَ وَلَدَهُ أَنْ يَثْنُوا أَعْطَافَهُمْ‏ نَحْوَهُ فَصَارَ مَثَابَةً لِمُنْتَجَعِ‏ أَسْفَارِهِمْ وَ غَايَةً لِمُلْقَى‏ رِحَالِهِمْ تَهْوِي‏ إِلَيْهِ ثِمَارُ الْأَفْئِدَةِ مِنْ مَفَاوِزِ قِفَارٍ سَحِيقَةٍ وَ مَهَاوِي‏ فِجَاجٍ‏ عَمِيقَةٍ وَ جَزَائِرِ بِحَارٍ مُنْقَطِعَةٍ حَتَّى يَهُزُّوا مَنَاكِبَهُمْ‏ ذُلُلًا يُهَلِّلُونَ لِلَّهِ حَوْلَهُ وَ يَرْمُلُونَ‏ عَلَى أَقْدَامِهِمْ شُعْثاً غُبْراً لَهُ قَدْ نَبَذُوا السَّرَابِيلَ‏ وَرَاءَ ظُهُورِهِمْ وَ شَوَّهُوا بِإِعْفَاءِ الشُّعُورِ مَحَاسِنَ خَلْقِهِمُ ابْتِلَاءً عَظِيماً وَ امْتِحَاناً شَدِيداً وَ اخْتِبَاراً مُبِيناً وَ تَمْحِيصاً بَلِيغاً جَعَلَهُ اللَّهُ سَبَباً لِرَحْمَتِهِ وَ وُصْلَةً إِلَى جَنَّتِهِ-

Then He^-azwj Commanded Adam^-as and his^-as 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^-azwj 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^-azwj has Made it a means to His^-azwj Mercy and an approach to His^-azwj Paradise.

وَ لَوْ أَرَادَ سُبْحَانَهُ أَنْ يَضَعَ بَيْتَهُ الْحَرَامَ وَ مَشَاعِرَهُ الْعِظَامَ بَيْنَ جَنَّاتٍ وَ أَنْهَارٍ وَ سَهْلٍ وَ قَرَارٍ جَمَ‏ الْأَشْجَارِ دَانِيَ الثِّمَارِ مُلْتَفَّ الْبُنَى‏ مُتَّصِلَ الْقُرَى بَيْنَ بُرَّةٍ سَمْرَاءَ وَ رَوْضَةٍ خَضْرَاءَ وَ أَرْيَافٍ‏ مُحْدِقَةٍ وَ عِرَاصٍ‏ مُغْدِقَةٍ وَ [زُرُوعٍ‏] رِيَاضٍ نَاضِرَةٍ وَ طُرُقٍ عَامِرَةٍ لَكَانَ قَدْ صَغُرَ قَدْرُ الْجَزَاءِ عَلَى حَسَبِ ضَعْفِ الْبَلَاءِ ‏

If Allah^-azwj, the Glorious, had Placed His^-azwj Sacred House and His^-azwj Monuments 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.

وَ لَوْ كَانَ [الْأَسَاسُ‏] الْإِسَاسُ‏ الْمَحْمُولُ عَلَيْهَا وَ الْأَحْجَارُ الْمَرْفُوعُ بِهَا بَيْنَ [مِنْ‏] زُمُرُّدَةٍ خَضْرَاءَ وَ يَاقُوتَةٍ حَمْرَاءَ وَ نُورٍ وَ ضِيَاءٍ لَخَفَّفَ ذَلِكَ مُصَارَعَةَ الشَّكِّ فِي الصُّدُورِ وَ لَوَضَعَ مُجَاهَدَةَ إِبْلِيسَ عَنِ الْقُلُوبِ وَ لَنَفَى مُعْتَلَجَ‏ الرَّيْبِ مِنَ النَّاسِ

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 Iblees^-la’s activity from the hearts, and would have stopped the surging of suspicions in people.

وَ لَكِنَّ اللَّهَ يَخْتَبِرُ عِبَادَهُ بِأَنْوَاعِ الشَّدَائِدِ وَ يَتَعَبَّدُهُمْ بِأَنْوَاعِ الْمَجَاهِدِ وَ يَبْتَلِيهِمْ بِضُرُوبِ الْمَكَارِهِ إِخْرَاجاً لِلتَّكَبُّرِ مِنْ قُلُوبِهِمْ وَ إِسْكَاناً لِلتَّذَلُّلِ فِي نُفُوسِهِمْ وَ لِيَجْعَلَ ذَلِكَ أَبْوَاباً فُتُحاً إِلَى فَضْلِهِ وَ أَسْبَاباً ذُلُلًا لِعَفْوِهِ

But Allah^-azwj Tries His^-azwj creatures by means of different troubles, (and) Wants them to render worship through hardships and involves them in distresses, all in order to extract out arrogance from their hearts, to settle down humbleness in their spirits and to make all this an open door for His^-azwj Favours and an easy means for His^-azwj Pardon.

 

عود إلى التحذير

Return to the cautioning

فَاللَّهَ اللَّهَ فِي عَاجِلِ الْبَغْيِ وَ آجِلِ وَخَامَةِ الظُّلْمِ وَ سُوءِ عَاقِبَةِ الْكِبْرِ فَإِنَّهَا مَصْيَدَةُ إِبْلِيسَ الْعُظْمَى وَ مَكِيدَتُهُ الْكُبْرَى الَّتِي تُسَاوِرُ قُلُوبَ الرِّجَالِ مُسَاوَرَةَ السُّمُومِ الْقَاتِلَةِ فَمَا تُكْدِي‏ أَبَداً وَ لَا تُشْوِي‏ أَحَداً لَا عَالِماً لِعِلْمِهِ وَ لَا مُقِلًّا فِي طِمْرِهِ‏

(Fear) Allah^-azwj! (Fear) Allah^-azwj 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 arrogance, because it is the great trap of Satan^-la 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 in his rags.

وَ عَنْ ذَلِكَ مَا حَرَسَ اللَّهُ عِبَادَهُ الْمُؤْمِنِينَ بِالصَّلَوَاتِ وَ الزَّكَوَاتِ وَ مُجَاهَدَةِ الصِّيَامِ فِي الْأَيَّامِ الْمَفْرُوضَاتِ تَسْكِيناً لِأَطْرَافِهِمْ‏ وَ تَخْشِيعاً لِأَبْصَارِهِمْ وَ تَذْلِيلًا لِنُفُوسِهِمْ وَ تَخْفِيضاً لِقُلُوبِهِمْ وَ إِذْهَاباً لِلْخُيَلَاءِ عَنْهُمْ

This is the thing against which Allah^-azwj has Protected His^-azwj creatures who are Momineen by means of Salat, and Zakat, 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.

وَ لِمَا فِي ذَلِكَ مِنْ تَعْفِيرِ عِتَاقِ الْوُجُوهِ‏ بِالتُّرَابِ تَوَاضُعاً وَ الْتِصَاقِ كَرَائِمِ الْجَوَارِحِ بِالْأَرْضِ تَصَاغُراً وَ لُحُوقِ الْبُطُونِ بِالْمُتُونِ‏ مِنَ الصِّيَامِ تَذَلُّلًا مَعَ مَا فِي الزَّكَاةِ مِنْ صَرْفِ ثَمَرَاتِ الْأَرْضِ وَ غَيْرِ ذَلِكَ إِلَى أَهْلِ الْمَسْكَنَةِ وَ الْفَقْرِ

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^-azwj), besides giving all sorts of fruits of the earth and other than that to the people of need and poverty.

فضائل الفرائض‏

Merits of the obligations

انْظُرُوا إِلَى مَا فِي هَذِهِ الْأَفْعَالِ مِنْ قَمْعِ‏ نَوَاجِمِ‏ الْفَخْرِ وَ قَدْعِ‏ طَوَالِعِ الْكِبْرِ وَ لَقَدْ نَظَرْتُ فَمَا وَجَدْتُ أَحَداً مِنَ الْعَالَمِينَ يَتَعَصَّبُ لِشَيْ‏ءٍ مِنَ الْأَشْيَاءِ إِلَّا عَنْ عِلَّةٍ تَحْتَمِلُ تَمْوِيهَ الْجُهَلَاءِ أَوْ حُجَّةٍ تَلِيطُ بِعُقُولِ السُّفَهَاءِ غَيْرَكُمْ فَإِنَّكُمْ تَتَعَصَّبُونَ لِأَمْرٍ مَا يُعْرَفُ لَهُ سَبَبٌ وَ لَا عِلَّةٌ

Look what there is in these acts by way of curbing the appearance of pride and suppressing the traces of arrogance. I^-asws cast my^-asws glance and noticed that no one in the world, feels prejudice 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 prejudice for something for which no cause is known for it, nor any reason.

أَمَّا إِبْلِيسُ فَتَعَصَّبَ عَلَى آدَمَ لِأَصْلِهِ وَ طَعَنَ عَلَيْهِ فِي خِلْقَتِهِ فَقَالَ أَنَا نَارِيٌّ وَ أَنْتَ طِينِيٌ‏

As for Satan^-la, he^-la felt prejudiced over Adam^-as because of his^-la origin and taunted him^-as about his creation, since he^-la said, ‘I^-la am of fire and you^-as are of clay’.

عصبية المال‏

Prejudice of the wealth

وَ أَمَّا الْأَغْنِيَاءُ مِنْ مُتْرَفَةِ الْأُمَمِ فَتَعَصَّبُوا لِآثَارِ مَوَاقِعِ النِّعَمِ‏ فَ قالُوا نَحْنُ أَكْثَرُ أَمْوالًا وَ أَوْلاداً وَ ما نَحْنُ بِمُعَذَّبِينَ‏

And as for the rich from the affluent communities, they were prejudicial to the effects of the places of bounties, And they said, ‘We are more in wealth and children, and we shall not be the Punished ones’ [34:35].

فَإِنْ كَانَ لَا بُدَّ مِنَ الْعَصَبِيَّةِ فَلْيَكُنْ تَعَصُّبُكُمْ لِمَكَارِمِ الْخِصَالِ وَ مَحَامِدِ الْأَفْعَالِ وَ مَحَاسِنِ الْأُمُورِ الَّتِي تَفَاضَلَتْ فِيهَا الْمُجَدَاءُ وَ النُّجَدَاءُ مِنْ بُيُوتَاتِ الْعَرَبِ وَ يَعَاسِيبِ‏ القَبَائِلِ بِالْأَخْلَاقِ الرَّغِيبَةِ وَ الْأَحْلَامِ‏ الْعَظِيمَةِ وَ الْأَخْطَارِ الْجَلِيلَةِ وَ الْآثَارِ الْمَحْمُودَةِ فَتَعَصَّبُوا لِخِلَالِ الْحَمْدِ مِنَ الْحِفْظِ لِلْجِوَارِ وَ الْوَفَاءِ بِالذِّمَامِ‏ وَ الطَّاعَةِ لِلْبِرِّ وَ الْمَعْصِيَةِ لِلْكِبْرِ وَ الْأَخْذِ بِالْفَضْلِ وَ الْكَفِّ عَنِ الْبَغْيِ وَ الْإِعْظَامِ لِلْقَتْلِ وَ الْإِنْصَافِ لِلْخَلْقِ وَ الْكَظْمِ لِلْغَيْظِ وَ اجْتِنَابِ الْفَسَادِ فِي الْأَرْضِ

In case you cannot avoid prejudice, your prejudice 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 prejudice towards 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.

وَ احْذَرُوا مَا نَزَلَ بِالْأُمَمِ قَبْلَكُمْ مِنَ الْمَثُلَاتِ‏ بِسُوءِ الْأَفْعَالِ وَ ذَمِيمِ الْأَعْمَالِ فَتَذَكَّرُوا فِي الْخَيْرِ وَ الشَّرِّ أَحْوَالَهُمْ وَ احْذَرُوا أَنْ تَكُونُوا أَمْثَالَهُمْ

You should also fear what calamities befell people before you an 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.

فَإِذَا تَفَكَّرْتُمْ فِي تَفَاوُتِ‏ حَالَيْهِمْ فَالْزَمُوا كُلَّ أَمْرٍ لَزِمَتِ الْعِزَّةُ بِهِ شَأْنَهُمْ [حَالَهُمْ‏] وَ زَاحَتِ الْأَعْدَاءُ لَهُ عَنْهُمْ وَ مُدَّتِ‏ الْعَافِيَةُ بِهِ عَلَيْهِمْ وَ انْقَادَتِ النِّعْمَةُ لَهُ مَعَهُمْ وَ وَصَلَتِ الْكَرَامَةُ عَلَيْهِ حَبْلَهُمْ مِنَ الِاجْتِنَابِ لِلْفُرْقَةِ وَ اللُّزُومِ لِلْأُلْفَةِ وَ التَّحَاضِّ عَلَيْهَا وَ التَّوَاصِي بِهَا

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.

وَ اجْتَنِبُوا كُلَّ أَمْرٍ كَسَرَ فِقْرَتَهُمْ‏ وَ أَوْهَنَ‏ مُنَّتَهُمْ‏ مِنْ تَضَاغُنِ الْقُلُوبِ وَ تَشَاحُنِ الصُّدُورِ وَ تَدَابُرِ النُّفُوسِ وَ تَخَاذُلِ الْأَيْدِي

You should 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.

وَ تَدَبَّرُوا أَحْوَالَ الْمَاضِينَ مِنَ الْمُؤْمِنِينَ قَبْلَكُمْ كَيْفَ كَانُوا فِي حَالِ التَّمْحِيصِ‏ وَ الْبَلَاءِ أَ لَمْ يَكُونُوا أَثْقَلَ الْخَلَائِقِ أَعْبَاءً وَ أَجْهَدَ الْعِبَادِ بَلَاءً وَ أَضْيَقَ أَهْلِ الدُّنْيَا حَالًا اتَّخَذَتْهُمُ الْفَرَاعِنَةُ عَبِيداً فَسَامُوهُمْ سُوءَ الْعَذَابِ وَ [جَرَّعُوهُمْ جُرَعَ الْمُرَارِ] جَرَّعُوهُمُ الْمُرَارَ فَلَمْ تَبْرَحِ الْحَالُ بِهِمْ فِي ذُلِّ الْهَلَكَةِ وَ قَهْرِ الْغَلَبَةِ

Think about the condition of people from among the Momineen 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^-la 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.

لَا يَجِدُونَ حِيلَةً فِي امْتِنَاعٍ وَ لَا سَبِيلًا إِلَى دِفَاعٍ حَتَّى إِذَا رَأَى اللَّهُ سُبْحَانَهُ جِدَّ الصَّبْرِ مِنْهُمْ عَلَى الْأَذَى فِي مَحَبَّتِهِ وَ الِاحْتِمَالَ لِلْمَكْرُوهِ مِنْ خَوْفِهِ جَعَلَ لَهُمْ مِنْ مَضَايِقِ الْبَلَاءِ فَرَجاً فَأَبْدَلَهُمُ الْعِزَّ مَكَانَ الذُّلِّ وَ الْأَمْنَ مَكَانَ الْخَوْفِ فَصَارُوا مُلُوكاً حُكَّاماً وَ أَئِمَّةً أَعْلَاماً وَ قَدْ بَلَغَتِ الْكَرَامَةُ مِنَ اللَّهِ لَهُمْ‏ مَا لَمْ تَذْهَبِ الْآمَالُ إِلَيْهِ بِهِمْ

They found no method for escape and no way for protection, until when Allah^-azwj the Glorious Noticed that they were enduring troubles in His^-azwj Love and bearing distresses out of fear for Him^-azwj, He^-azwj Provided escape from the distress of Trials. So, He^-azwj Changed their disgrace into honour and fear into safety. Consequently, they became ruling kings and conspicuous leaders and Allah^-azwj‘s Favours over them reached limits to which their own wishes had not reached.

فَانْظُرُوا كَيْفَ كَانُوا حَيْثُ كَانَتِ الْأَمْلَاءُ مُجْتَمِعَةً وَ الْأَهْوَاءُ مُؤْتَلِفَةً وَ الْقُلُوبُ مُعْتَدِلَةً وَ الْأَيْدِي مُتَرَادِفَةً وَ السُّيُوفُ مُتَنَاصِرَةً وَ الْبَصَائِرُ نَافِذَةً وَ الْعَزَائِمُ وَاحِدَةً أَ لَمْ يَكُونُوا أَرْبَاباً فِي أَقْطَارِ الْأَرَضِينَ وَ مُلُوكاً عَلَى رِقَابِ الْعَالَمِينَ

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?

فَانْظُرُوا إِلَى مَا صَارُوا إِلَيْهِ فِي آخِرِ أُمُورِهِمْ حِينَ وَقَعَتِ الْفُرْقَةُ وَ تَشَتَّتَتِ الْأُلْفَةُ وَ اخْتَلَفَتِ الْكَلِمَةُ وَ الْأَفْئِدَةُ وَ تَشَعَّبُوا مُخْتَلِفِينَ وَ تَفَرَّقُوا مُتَحَارِبِينَ وَ قَدْ خَلَعَ اللَّهُ عَنْهُمْ لِبَاسَ كَرَامَتِهِ وَ سَلَبَهُمْ غَضَارَةَ نِعْمَتِهِ‏ وَ بَقِيَ قَصَصُ أَخْبَارِهِمْ فِيكُمْ عِبَراً [عِبْرَةً] لِلْمُعْتَبِرِينَ [مِنْكُمْ‏]

Thereafter, also look at 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^‑azwj Took away from them the apparel of His^-azwj 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.

الاعتبار بالأمم‏

Taking lesson with the (past) communities

فَاعْتَبِرُوا بِحَالِ وَلَدِ إِسْمَاعِيلَ وَ بَنِي إِسْحَاقَ وَ بَنِي إِسْرَائِيلَ ع فَمَا أَشَدَّ اعْتِدَالَ‏ الْأَحْوَالِ وَ أَقْرَبَ اشْتِبَاهَ‏ الْأَمْثَالِ تَأَمَّلُوا أَمْرَهُمْ فِي حَالِ تَشَتُّتِهِمْ وَ تَفَرُّقِهِمْ لَيَالِيَ كَانَتِ الْأَكَاسِرَةُ وَ الْقَيَاصِرَةُ أَرْبَاباً لَهُمْ

You should take a lesson from the fate of the progeny of Ismail^-as, the children of Is’haq^-as 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 Chosroes of Persia and the Caesars of Rome had become their masters.

يَحْتَازُونَهُمْ‏ عَنْ رِيفِ الْآفَاقِ وَ بَحْرِ الْعِرَاقِ وَ خُضْرَةِ الدُّنْيَا إِلَى مَنَابِتِ الشِّيحِ وَ مَهَافِي‏ الرِّيحِ وَ نَكَدِ الْمَعَاشِ فَتَرَكُوهُمْ عَالَةً مَسَاكِينَ إِخْوَانَ دَبَرٍ وَ وَبَرٍ أَذَلَّ الْأُمَمِ دَاراً وَ أَجْدَبَهُمْ قَرَاراً لَا يَأْوُونَ‏ إِلَى جَنَاحِ دَعْوَةٍ يَعْتَصِمُونَ بِهَا وَ لَا إِلَى ظِلِّ أُلْفَةٍ يَعْتَمِدُونَ عَلَى عِزِّهَا

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.

فَالْأَحْوَالُ مُضْطَرِبَةٌ وَ الْأَيْدِي مُخْتَلِفَةٌ وَ الْكَثْرَةُ مُتَفَرِّقَةٌ فِي بَلَاءِ أَزْلٍ‏ وَ أَطْبَاقِ جَهْلٍ مِنْ بَنَاتٍ مَوْءُودَةٍ وَ أَصْنَامٍ مَعْبُودَةٍ وَ أَرْحَامٍ مَقْطُوعَةٍ وَ غَارَاتٍ مَشْنُونَةٍ

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 practiced robbery.

النعمة برسول اللّه‏

The bounty with Rasool-Allah^-saww

فَانْظُرُوا إِلَى مَوَاقِعِ نِعَمِ اللَّهِ عَلَيْهِمْ حِينَ بَعَثَ إِلَيْهِمْ رَسُولًا فَعَقَدَ بِمِلَّتِهِ طَاعَتَهُمْ وَ جَمَعَ عَلَى دَعْوَتِهِ أُلْفَتَهُمْ كَيْفَ نَشَرَتِ النِّعْمَةُ عَلَيْهِمْ جَنَاحَ كَرَامَتِهَا وَ أَسَالَتْ لَهُمْ جَدَاوِلَ نَعِيمِهَا وَ الْتَفَّتِ الْمِلَّةُ بِهِمْ‏ فِي عَوَائِدِ بَرَكَتِهَا فَأَصْبَحُوا فِي نِعْمَتِهَا غَرِقِينَ وَ فِي خُضْرَةِ عَيْشِهَا فَكِهِينَ [فَاكِهِينَ‏]

Now, look at the various Favours of Allah^-azwj upon them, that He^-azwj Deputed towards them a Prophet^-saww who got them to pledge their obedience to him^-saww and made them unite at his^-saww call. (Look) how (Allah^-azwj‘s) Bounty spread the wings of its favours over them and flowed for them streams of its Blessings, and the whole community became wrapped in blissful prosperity. Consequently, they were submerged under its bounties and enjoyed its lush life.

قَدْ تَرَبَّعَتِ‏ الْأُمُورُ بِهِمْ فِي ظِلِّ سُلْطَانٍ قَاهِرٍ وَ آوَتْهُمُ الْحَالُ إِلَى كَنَفِ عِزٍّ غَالِبٍ وَ تَعَطَّفَتِ الْأُمُورُ عَلَيْهِمْ فِي ذُرَى مُلْكٍ ثَابِتٍ فَهُمْ حُكَّامٌ عَلَى الْعَالَمِينَ وَ مُلُوكٌ فِي أَطْرَافِ الْأَرَضِينَ يَمْلِكُونَ الْأُمُورَ عَلَى مَنْ كَانَ يَمْلِكُهَا عَلَيْهِمْ وَ يُمْضُونَ الْأَحْكَامَ فِيمَنْ كَانَ يُمْضِيهَا فِيهِمْ لَا تُغْمَزُ لَهُمْ قَنَاةٌ وَ لَا تُقْرَعُ لَهُمْ صَفَاةٌ

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 needed testing nor did their weapons have any flaws.

لوم العصاة

Blaming the disobedient

أَلَا وَ إِنَّكُمْ قَدْ نَفَضْتُمْ أَيْدِيَكُمْ مِنْ حَبْلِ الطَّاعَةِ وَ ثَلَمْتُمْ‏ حِصْنَ اللَّهِ الْمَضْرُوبَ عَلَيْكُمْ بِأَحْكَامِ الْجَاهِلِيَّةِ فَإِنَّ اللَّهَ سُبْحَانَهُ قَدِ امْتَنَ‏ عَلَى جَمَاعَةِ هَذِهِ الْأُمَّةِ فِيمَا عَقَدَ بَيْنَهُمْ مِنْ حَبْلِ هَذِهِ الْأُلْفَةِ الَّتِي [يَتَقَلَّبُونَ‏] يَنْتَقِلُونَ فِي ظِلِّهَا وَ يَأْوُونَ إِلَى كَنَفِهَا بِنِعْمَةٍ لَا يَعْرِفُ أَحَدٌ مِنَ الْمَخْلُوقِينَ لَهَا قِيمَةً لِأَنَّهَا أَرْجَحُ مِنْ كُلِّ ثَمَنٍ وَ أَجَلُّ مِنْ كُلِّ خَطَرٍ

Indeed! 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^-azwj the Glorious on this community, that He^-azwj 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.

وَ اعْلَمُوا أَنَّكُمْ صِرْتُمْ بَعْدَ الْهِجْرَةِ أَعْرَاباً وَ بَعْدَ الْمُوَالاةِ أَحْزَاباً مَا تَتَعَلَّقُونَ مِنَ الْإِسْلَامِ إِلَّا بِاسْمِهِ وَ لَا تَعْرِفُونَ مِنَ الْإِيمَانِ إِلَّا رَسْمَهُ تَقُولُونَ النَّارَ وَ لَا الْعَارَ كَأَنَّكُمْ تُرِيدُونَ أَنْ تُكْفِئُوا الْإِسْلَامَ عَلَى وَجْهِهِ انْتِهَاكاً لِحَرِيمِهِ وَ نَقْضاً لِمِيثَاقِهِ الَّذِي وَضَعَهُ اللَّهُ لَكُمْ حَرَماً فِي أَرْضِهِ وَ أَمْناً بَيْنَ خَلْقِهِ

Know that you have again reverted to the position of the Bedouin Arabs after the Emigration and have become different parties after having been once united. You do not possess anything of Islam except its rituals, and know nothing of Eman save its show. You say, ‘The Fire and no shame’, as if you would throw down Islam on its face in order to defame its honour and break its pledge (for brotherhood) which Allah^-azwj Gave you as a sacred trust on His^-azwj earth and (a source of) peace among the people.

وَ إِنَّكُمْ إِنْ لَجَأْتُمْ إِلَى غَيْرِهِ حَارَبَكُمْ أَهْلُ الْكُفْرِ ثُمَّ لَا [جَبْرَائِيلَ‏] جَبْرَائِيلُ وَ لَا [مِيكَائِيلَ وَ لَا مُهَاجِرِينَ وَ لَا أَنْصَارَ] مِيكَائِيلُ وَ لَا مُهَاجِرُونَ وَ لَا أَنْصَارٌ يَنْصُرُونَكُمْ إِلَّا الْمُقَارَعَةَ بِالسَّيْفِ حَتَّى يَحْكُمَ اللَّهُ بَيْنَكُمْ

Be sure that if you incline towards anything other than Islam, the Kafirs will fight you. Then there will be neither Jibraeel^-as nor Mikaeel^-as, nor Emigrants nor Helpers to help you, but only the clashing of swords, till Allah^-azwj Judges between you.

وَ إِنَّ عِنْدَكُمُ الْأَمْثَالَ مِنْ بَأْسِ اللَّهِ وَ قَوَارِعِهِ وَ أَيَّامِهِ وَ وَقَائِعِهِ فَلَا تَسْتَبْطِئُوا وَعِيدَهُ جَهْلًا بِأَخْذِهِ وَ تَهَاوُناً بِبَطْشِهِ وَ يَأْساً مِنْ بَأْسِهِ فَإِنَّ اللَّهَ سُبْحَانَهُ لَمْ يَلْعَنِ الْقَرْنَ الْمَاضِيَ [الْقُرُونَ الْمَاضِيَةَ] بَيْنَ أَيْدِيكُمْ إِلَّا لِتَرْكِهِمُ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ

Certainly, there are examples before you of Allah^-azwj‘s Wrath, Punishment, days of Tribulations and events. Therefore, do not disregard His^-azwj Promises, ignore His^-azwj Punishment, making light of His^-azwj Wrath and not expecting His^-azwj Violence, because Allah^-azwj, the Glorious, did not Curse the past generation except because they had left off asking others to do good acts and refraining them from evil acts.

فَلَعَنَ اللَّهُ السُّفَهَاءَ لِرُكُوبِ الْمَعَاصِي وَ الْحُلَمَاءَ لِتَرْكِ التَّنَاهِي

In fact, Allah^-azwj has Cursed the foolish for committing sins and the wise because they gave up refraining others from evils.

أَلَا وَ قَدْ قَطَعْتُمْ قَيْدَ الْإِسْلَامِ وَ عَطَّلْتُمْ حُدُودَهُ وَ أَمَتُّمْ أَحْكَامَهُ

Indeed! You have broken the bonds of Islam, transgressed its limits, and destroyed its commands.

أَلَا وَ قَدْ أَمَرَنِيَ اللَّهُ بِقِتَالِ أَهْلِ الْبَغْيِ وَ النَّكْثِ‏ وَ الْفَسَادِ فِي الْأَرْضِ‏ فَأَمَّا النَّاكِثُونَ فَقَدْ قَاتَلْتُ وَ أَمَّا الْقَاسِطُونَ‏ فَقَدْ جَاهَدْتُ وَ أَمَّا الْمَارِقَةُ فَقَدْ دَوَّخْتُ‏

Indeed! And Allah^-azwj has Commanded me to fight those who revolt, or who break the pledge, or create trouble on the earth. As regards pledge-breakers, I^-asws have fought them, and as for the deviators from truth, I^-asws have waged holy war against them. And as for deviants, I^-asws have put them in (serious) disgrace.

وَ أَمَّا شَيْطَانُ الرَّدْهَةِ فَقَدْ كُفِيتُهُ بِصَعْقَةٍ سُمِعَتْ لَهَا وَجْبَةُ قَلْبِهِ وَ رَجَّةُ صَدْرِهِ- وَ بَقِيَتْ بَقِيَّةٌ مِنْ أَهْلِ الْبَغْيِ وَ لَئِنْ أَذِنَ اللَّهُ فِي الْكَرَّةِ عَلَيْهِمْ لَأُدِيلَنَّ مِنْهُمْ‏ إِلَّا مَا يَتَشَذَّرُ فِي أَطْرَافِ الْبِلَادِ تَشَذُّراً

As for Satan^-la of the pit, he^-la too has been dealt with by me^-asws through the loud cry with which the scream of his^-la heart and shaking of his chest was also heard. Only a small portion of the rebels has remained. If Allah^-azwj Permits me^-asws I^-asws will annihilate them except a few remnants that may remain scattered in the suburb of the cities.

فضل الوحي‏

Merit of the Revelation

أَنَا وَضَعْتُ فِي الصِّغَرِ بِكَلَاكِلِ‏ الْعَرَبِ وَ كَسَرْتُ نَوَاجِمَ‏ قُرُونِ رَبِيعَةَ وَ مُضَرَ وَ قَدْ عَلِمْتُمْ مَوْضِعِي مِنْ رَسُولِ اللَّهِ ص بِالْقَرَابَةِ الْقَرِيبَةِ وَ الْمَنْزِلَةِ الْخَصِيصَةِ وَضَعَنِي فِي [حَجْرِهِ‏] حِجْرِهِ وَ أَنَا وَلَدٌ [وَلِيدٌ] يَضُمُّنِي إِلَى صَدْرِهِ وَ يَكْنُفُنِي فِي فِرَاشِهِ وَ يُمِسُّنِي جَسَدَهُ وَ يُشِمُّنِي عَرْفَهُ‏ وَ كَانَ يَمْضَغُ الشَّيْ‏ءَ ثُمَّ يُلْقِمُنِيهِ وَ مَا وَجَدَ لِي كَذْبَةً فِي قَوْلٍ وَ لَا خَطْلَةً فِي فِعْلٍ

Even in my^-as boyhood I^-as had lowered the chests of (the famous men) of Arabia, and broken the chiefs of the tribes of Rabi’ah and Muzar. Certainly, you know my^-asws position of close kinship and special relationship with the Rasool-Allah^-saww. When I^-asws was only a child he^-saww took charge of me^-as. He^-saww used to press me^-asws to his^-saww chest and lay me^-asws beside him^‑saww in his^-saww bed, bring his^-saww body close to mine^-asws and make me^-asws smell his^-saww fragrance. He^-saww used to chew something and then feed me^-asws with it. He^-saww found no lie in my^-asws speaking, nor weakness in any deed.

وَ لَقَدْ قَرَنَ اللَّهُ بِهِ ص مِنْ لَدُنْ أَنْ كَانَ فَطِيماً أَعْظَمَ مَلَكٍ مِنْ مَلَائِكَتِهِ يَسْلُكُ بِهِ طَرِيقَ الْمَكَارِمِ وَ مَحَاسِنَ أَخْلَاقِ الْعَالَمِ لَيْلَهُ وَ نَهَارَهُ وَ لَقَدْ كُنْتُ أَتَّبِعُهُ اتِّبَاعَ الْفَصِيلِ‏ أَثَرَ أُمِّهِ يَرْفَعُ لِي فِي كُلِّ يَوْمٍ مِنْ أَخْلَاقِهِ عَلَماً وَ يَأْمُرُنِي بِالاقْتِدَاءِ بِهِ

From the time of my^-asws weaning, Allah^-azwj Paired a mighty Angel with him^-saww to take him^‑saww along the path of high character and good behaviour through day and night, while I^‑asws used to follow him^-saww like a young camel following in the footprints of its mother. Every day he^-saww would show me^-asws in the form of a banner some of his^-saww high traits and commanded me^-asws to be led by it.

وَ لَقَدْ كَانَ يُجَاوِرُ فِي كُلِّ سَنَةٍ بِحِرَاءَ فَأَرَاهُ وَ لَا يَرَاهُ غَيْرِي وَ لَمْ يَجْمَعْ بَيْتٌ وَاحِدٌ يَوْمَئِذٍ فِي الْإِسْلَامِ غَيْرَ رَسُولِ اللَّهِ ص وَ خَدِيجَةَ وَ أَنَا ثَالِثُهُمَا أَرَى نُورَ الْوَحْيِ وَ الرِّسَالَةِ وَ أَشُمُّ رِيحَ النُّبُوَّةِ

Every year he used to go in seclusion to the hill of Hira, where I^-asws saw him^-saww but no one else saw him^-saww. In those days Islam did not exist in any house except that of the Rasool-Allah^-saww and Khadijah, while I was the third after these two. I used to see and watch the Light of the Revelation and the Message, and smelt the scent of Prophet-hood.

وَ لَقَدْ سَمِعْتُ رَنَّةَ الشَّيْطَانِ حِينَ نَزَلَ الْوَحْيُ عَلَيْهِ ص فَقُلْتُ يَا رَسُولَ اللَّهِ مَا هَذِهِ الرَّنَّةُ فَقَالَ هَذَا الشَّيْطَانُ قَدْ أَيِسَ مِنْ عِبَادَتِهِ إِنَّكَ تَسْمَعُ مَا أَسْمَعُ وَ تَرَى مَا أَرَى إِلَّا أَنَّكَ لَسْتَ بِنَبِيٍّ وَ لَكِنَّكَ لَوَزِيرٌ وَ إِنَّكَ لَعَلَى خَيْرٍ

When the Revelation descended unto him^-saww I^-asws heard the moan of Satan^-la. I^-asws said, ‘O Rasool-Allah^-saww! What is this moan?” He^-saww said: ‘This is Satan^-la who has lost all hope of his^-la worship. You^-asws see all that I^-saww see and you^-asws hear all that I^-saww hear, except that you are not a Prophet^-as, but you are a Vizier and you are upon good’.

وَ لَقَدْ كُنْتُ مَعَهُ ص لَمَّا أَتَاهُ الْمَلَأُ مِنْ قُرَيْشٍ فَقَالُوا لَهُ يَا مُحَمَّدُ إِنَّكَ قَدِ ادَّعَيْتَ عَظِيماً لَمْ يَدَّعِهِ آبَاؤُكَ وَ لَا أَحَدٌ مِنْ بَيْتِكَ وَ نَحْنُ نَسْأَلُكَ أَمْراً إِنْ أَنْتَ أَجَبْتَنَا إِلَيْهِ وَ أَرَيْتَنَاهُ عَلِمْنَا أَنَّكَ نَبِيٌّ وَ رَسُولٌ وَ إِنْ لَمْ تَفْعَلْ عَلِمْنَا أَنَّكَ سَاحِرٌ كَذَّابٌ

I^-asws was with him^-saww when a party of the Quraysh came to him^-saww and said to him^-saww, ‘O Muhammad^-saww! You^-saww have made a big claim which none of your fore-fathers or those of your family have made. We ask you one matter, if you give us an answer to it and show it to us, we will believe that you are a Prophet^-as and a Rasool^-saww, but if you cannot do it, we will know that you are a sorcerer and a liar’.

فَقَالَ ص وَ مَا تَسْأَلُونَ قَالُوا تَدْعُو لَنَا هَذِهِ الشَّجَرَةَ حَتَّى تَنْقَلِعَ بِعُرُوقِهَا وَ تَقِفَ بَيْنَ يَدَيْكَ فَقَالَ ص- إِنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ فَإِنْ فَعَلَ اللَّهُ لَكُمْ ذَلِكَ أَ تُؤْمِنُونَ وَ تَشْهَدُونَ بِالْحَقِّ قَالُوا نَعَمْ ‏

He^-saww said: ‘And what are you asking?’ They said, ‘You^-saww call this tree to us until it uproots with its roots and pauses in front of you^-saww’. He^-saww said: ‘Allah^-azwj is Able upon all things. So, if I^-saww were to do that for you, will you believe and testify with the Truth?’ They said, ‘Yes’.

قَالَ فَإِنِّي سَأُرِيكُمْ مَا تَطْلُبُونَ وَ إِنِّي لَأَعْلَمُ أَنَّكُمْ لَا تَفِيئُونَ‏ إِلَى خَيْرٍ وَ [أَنَ‏] إِنَّ فِيكُمْ مَنْ يُطْرَحُ فِي الْقَلِيبِ‏ وَ مَنْ يُحَزِّبُ الْأَحْزَابَ ثُمَّ قَالَ ص يَا أَيَّتُهَا الشَّجَرَةُ إِنْ كُنْتِ تُؤْمِنِينَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ تَعْلَمِينَ أَنِّي رَسُولُ اللَّهِ فَانْقَلِعِي بِعُرُوقِكِ حَتَّى تَقِفِي بَيْنَ يَدَيَّ بِإِذْنِ اللَّهِ

He^-saww said: ‘I^-saww will show you what you are seeking, and I^-saww know that your will not be bending towards good, and that among you is one who will be dropped into the pit and one who form allies (against me^-saww)’. Then he^-saww said: ‘O you tree! If you are a believer in Allah^-azwj and the Last Day and know that I^-saww am a Rasool^-saww of Allah^-azwj, then uproot yourself with your roots until you pause in front of me^-saww by the Permission of Allah^-azwj’.

[وَ الَّذِي‏] فَوَالَّذِي بَعَثَهُ بِالْحَقِّ لَانْقَلَعَتْ بِعُرُوقِهَا وَ جَاءَتْ وَ لَهَا دَوِيٌّ شَدِيدٌ وَ قَصْفٌ‏ كَقَصْفِ أَجْنِحَةِ الطَّيْرِ حَتَّى وَقَفَتْ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص مُرَفْرِفَةً وَ أَلْقَتْ بِغُصْنِهَا الْأَعْلَى عَلَى رَسُولِ اللَّهِ ص وَ بِبَعْضِ أَغْصَانِهَا عَلَى مَنْكِبِي وَ كُنْتُ عَنْ يَمِينِهِ ص

By the One^-azwj Who Sent him^-saww with the Truth, it did uproot with its roots and came, and for it was a severe rumble, and a flapping like the flapping of the wings of the bird, until it paused in front of Rasool-Allah^-saww, flapping, and cast its branches high above Rasool-Allah^‑saww, and part of its branches upon my^-asws shoulder, and I^-asws was on his^-saww right.

فَلَمَّا نَظَرَ الْقَوْمُ إِلَى ذَلِكَ قَالُوا عُلُوّاً وَ اسْتِكْبَاراً فَمُرْهَا فَلْيَأْتِكَ نِصْفُهَا وَ يَبْقَى نِصْفُهَا

When the people looked at that, they said haughtily and arrogantly, ‘Order it to let half of it to come to you^-saww and half of it to remain’.

فَأَمَرَهَا بِذَلِكَ فَأَقْبَلَ إِلَيْهِ نِصْفُهَا كَأَعْجَبِ إِقْبَالٍ وَ أَشَدِّهِ دَوِيّاً فَكَادَتْ تَلْتَفُّ بِ بِرَسُولِ اللَّهِ ص

So, he^-saww ordered it with that, and half of it came to him^-saww in an astounding coming and severer rumbling and it almost touched Rasool-Allah^-saww.

فَقَالُوا كُفْراً وَ عُتُوّاً فَمُرْ هَذَا النِّصْفَ فَلْيَرْجِعْ إِلَى نِصْفِهِ كَمَا كَانَ

They said disbelieving and in revolt, ‘Order this half to return to its half just as it was’.

فَأَمَرَهُ ص فَرَجَعَ

He^-saww ordered, and it returned.

فَقُلْتُ أَنَا لَا إِلَهَ إِلَّا اللَّهُ إِنِّي أَوَّلُ مُؤْمِنٍ بِكَ يَا رَسُولَ اللَّهِ وَ أَوَّلُ مَنْ أَقَرَّ بِأَنَّ الشَّجَرَةَ فَعَلَتْ مَا فَعَلَتْ بِأَمْرِ اللَّهِ تَعَالَى تَصْدِيقاً بِنُبُوَّتِكَ وَ إِجْلَالًا لِكَلِمَتِكَ

I^-asws said: ‘There is no god except Allah^-azwj! I^-asws am the first one to believe in you^-saww, O Rasool-Allah^-saww, and the first one to acknowledge with that the tree did what it did by the Command of Allah^-azwj Blessed and Exalted, in ratification to your^-saww Prophet-hood, and magnification to your^-saww speech!’

فَقَالَ الْقَوْمُ كُلُّهُمْ بَلْ‏ ساحِرٌ كَذَّابٌ‏ عَجِيبُ السِّحْرِ خَفِيفٌ فِيهِ وَ هَلْ يُصَدِّقُكَ فِي أَمْرِكَ إِلَّا مِثْلُ هَذَا يَعْنُونَنِي

The people, all of them said, ‘But he^-saww is a sorcerer, a liar! Wondrous is the sorcery. He^-saww is an expert in it, and will anyone ratify you^-saww in your^-saww matter except the like of this one?’ They meant me^-asws.

وَ إِنِّي لَمِنْ قَوْمٍ لَا تَأْخُذُهُمْ فِي اللَّهِ لَوْمَةُ لَائِمٍ سِيمَاهُمْ سِيمَا الصِّدِّيقِينَ وَ كَلَامُهُمْ كَلَامُ الْأَبْرَارِ عُمَّارُ اللَّيْلِ وَ مَنَارُ النَّهَارِ مُتَمَسِّكُونَ بِحَبْلِ الْقُرْآنِ يُحْيُونَ سُنَنَ اللَّهِ وَ سُنَنَ رَسُولِهِ لَا يَسْتَكْبِرُونَ وَ لَا يَعْلُونَ وَ لَا يَغُلُّونَ‏ وَ لَا يُفْسِدُونَ قُلُوبُهُمْ فِي الْجِنَانِ وَ أَجْسَادُهُمْ فِي الْعَمَلِ‏

Certainly, I belong to the group of people who care not for the reproach of anybody in matters concerning Allah^-azwj. 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 Sunnahs of Allah^-azwj and of His^-azwj Prophet^-saww. They are neither arrogant, nor self-conceited, nor misappropriating, nor corrupting. Their hearts are already in the Gardens, while their bodies are in the deeds’.[192]

193 و من خطبة له ع يصف فيها المتقين‏

Sermon 193 – And from a sermon of his^-asws describing in it the pious ones

رُوِيَ أَنَّ صَاحِباً لِأَمِيرِ الْمُؤْمِنِينَ ع يُقَالُ لَهُ هَمَّامٌ كَانَ رَجُلًا عَابِداً فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لِيَ الْمُتَّقِينَ حَتَّى كَأَنِّي أَنْظُرُ إِلَيْهِمْ

‘It is reported that a companion of Amir Al-Momineen^-asws called Hamman was a worshipping man. He said to him^-asws, ‘O Amir Al-Momineen^-asws! Describe the pious ones to me^-asws until it is as if I am looking at them’.

فَتَثَاقَلَ ع عَنْ جَوَابِهِ ثُمَّ قَالَ يَا هَمَّامُ اتَّقِ اللَّهَ وَ أَحْسِنْ فَ إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَ الَّذِينَ هُمْ مُحْسِنُونَ‏

He^-asws was sluggish (hesitated) in answering him, then he^-asws said: ‘O Hammam! Fear Allah^‑azwj and do good deeds, Surely Allah is with those who are pious and those who are good doers [16:128]’.

فَلَمْ يَقْنَعْ هَمَّامٌ بِهَذَا الْقَوْلِ حَتَّى عَزَمَ عَلَيْهِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص ثُمَّ قَالَ ع أَمَّا بَعْدُ فَإِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى خَلَقَ الْخَلْقَ حِينَ خَلَقَهُمْ غَنِيّاً عَنْ طَاعَتِهِمْ آمِناً مِنْ مَعْصِيَتِهِمْ لِأَنَّهُ لَا تَضُرُّهُ مَعْصِيَةُ مَنْ عَصَاهُ وَ لَا تَنْفَعُهُ طَاعَةُ مَنْ أَطَاعَهُ

Hammam was not content with that word, until he was determined upon it. He said, ‘He^-asws praised Allah^-azwj and extolled upon Him^-azwj, and sent Salawaat upon the Prophet^-saww, then said: ‘As for after, surely Allah^-azwj the Glorious Created the creatures when He^-azwj Created them, being needless from their obedience, safe from their disobedience, because the disobedience of the one disobeying Him^-azwj does not harm Him^-azwj, not does the obedience of the one obeying Him^-azwj, benefit Him^-azwj.

فَقَسَمَ بَيْنَهُمْ مَعَايِشَهُمْ وَ وَضَعَهُمْ مِنَ الدُّنْيَا مَوَاضِعَهُمْ فَالْمُتَّقُونَ فِيهَا هُمْ أَهْلُ الْفَضَائِلِ مَنْطِقُهُمُ الصَّوَابُ وَ مَلْبَسُهُمُ الِاقْتِصَادُ وَ مَشْيُهُمُ التَّوَاضُعُ غَضُّوا أَبْصَارَهُمْ‏ عَمَّا حَرَّمَ اللَّهُ عَلَيْهِمْ وَ وَقَفُوا أَسْمَاعَهُمْ عَلَى الْعِلْمِ النَّافِعِ لَهُمْ

He^-azwj Apportioned between them their livelihoods and Placed them from the world in their places. The pious ones in it, they are the people of merits. Their talk is correct, and their apparels are moderate, and their lives are humble. They close their eyes from whatever Allah^‑azwj has Prohibited unto them, and they pause their hearing upon the knowledge beneficial for them.

نُزِّلَتْ أَنْفُسُهُمْ مِنْهُمْ فِي الْبَلَاءِ كَالَّتِي نُزِّلَتْ فِي الرَّخَاءِ وَ لَوْ لَا الْأَجَلُ الَّذِي كَتَبَ اللَّهُ [لَهُمْ‏] عَلَيْهِمْ لَمْ تَسْتَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ طَرْفَةَ عَيْنٍ شَوْقاً إِلَى الثَّوَابِ وَ خَوْفاً مِنَ الْعِقَابِ-

They dwell themselves in the afflictions like the one who dwells in the prosperity. Had it not been for the term (death) which Allah^-azwj has Decreed upon them, their souls would not have settled in their bodies for the blink of an eye out of desire to the Rewards and fear from the Punishments.

عَظُمَ الْخَالِقُ فِي أَنْفُسِهِمْ فَصَغُرَ مَا دُونَهُ فِي أَعْيُنِهِمْ فَهُمْ وَ الْجَنَّةُ كَمَنْ قَدْ رَآهَا فَهُمْ فِيهَا مُنَعَّمُونَ وَ هُمْ وَ النَّارُ كَمَنْ قَدْ رَآهَا فَهُمْ فِيهَا مُعَذَّبُونَ

The Creator is Mighty within themselves, so whatever is besides it, is small in their eyes. They and the Paradise are like the one who has seen it and enjoying in it, while they and the Fire are like the one who has seen it and they are being Punished in it.

قُلُوبُهُمْ مَحْزُونَةٌ وَ شُرُورُهُمْ مَأْمُونَةٌ وَ أَجْسَادُهُمْ نَحِيفَةٌ وَ حَاجَاتُهُمْ‏ خَفِيفَةٌ وَ أَنْفُسُهُمْ عَفِيفَةٌ صَبَرُوا أَيَّاماً قَصِيرَةً أَعْقَبَتْهُمْ رَاحَةً طَوِيلَةً تِجَارَةٌ مُرْبِحَةٌ يَسَّرَهَا لَهُمْ رَبُّهُمْ أَرَادَتْهُمُ الدُّنْيَا فَلَمْ يُرِيدُوهَا وَ أَسَرَتْهُمْ فَفَدَوْا أَنْفُسَهُمْ مِنْهَا

Their hearts are aggrieved, and their evils (the people) are secure from it; their bodies are thin, and their needs are light, and their souls are chaste. They are patient for a few days, their consequences is a lengthy rest, being a profitable trade. Their Lord^-azwj has Eased for them. The world wants them, but they do not want it, and it has made captives of them, so they are ransoming themselves from it.

أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَالِينَ لِأَجْزَاءِ الْقُرْآنِ يُرَتِّلُونَهَا تَرْتِيلًا يُحَزِّنُونَ بِهِ أَنْفُسَهُمْ وَ يَسْتَثِيرُونَ‏ بِهِ دَوَاءَ دَائِهِمْ

As for the night, they are rowing their feet reciting segments of the Quran, reciting it distinctively, grieving themselves with it and preferring with it as a medication for their ailments.

فَإِذَا مَرُّوا بِآيَةٍ فِيهَا تَشْوِيقٌ رَكَنُوا إِلَيْهَا طَمَعاً وَ تَطَلَّعَتْ نُفُوسُهُمْ إِلَيْهَا شَوْقاً وَ ظَنُّوا أَنَّهَا نُصْبَ أَعْيُنِهِمْ وَ إِذَا مَرُّوا بِآيَةٍ فِيهَا تَخْوِيفٌ أَصْغَوْا إِلَيْهَا مَسَامِعَ قُلُوبِهِمْ وَ ظَنُّوا أَنَّ زَفِيرَ جَهَنَّمَ وَ شَهِيقَهَا فِي أُصُولِ آذَانِهِمْ

Whenever they pass by a Verse wherein is yearning (for Paradise) in it, they incline to it eagerly and notify their souls to it out of desire, and they thing it has been set up in (front of) their eyes; and whenever they pass by a Verse wherein is a scare, they listen to it with the ears of their heart and thing that it is an exhalation of Hell and its inhalation in the roots of their ears.

فَهُمْ حَانُونَ‏ عَلَى أَوْسَاطِهِمْ مُفْتَرِشُونَ لِجِبَاهِهِمْ‏ وَ أَكُفِّهِمْ وَ رُكَبِهِمْ وَ أَطْرَافِ أَقْدَامِهِمْ يَطْلُبُونَ إِلَى اللَّهِ تَعَالَى فِي فَكَاكِ رِقَابِهِمْ‏

They are bending from their waists, laying down their foreheads, and their palms, and their knees, and sides of their feet, seeking to Allah^-azwj the Exalted to liberate their necks.

وَ أَمَّا النَّهَارَ فَحُلَمَاءُ عُلَمَاءُ أَبْرَارٌ أَتْقِيَاءُ قَدْ بَرَاهُمُ الْخَوْفُ بَرْيَ الْقِدَاحِ‏ يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَيَحْسَبُهُمْ مَرْضَى وَ مَا بِالْقَوْمِ مِنْ مَرَضٍ وَ يَقُولُ لَقَدْ خُولِطُوا وَ لَقَدْ خَالَطَهُمْ أَمْرٌ عَظِيمٌ

And as for the day, they are forbearing, scholarly, righteous, pious. The fear has made them (thin) like the arrows. The beholder looks at them, he reckons them as being sick, and there is no sickness with the people, and he says, ‘They are lost in imagination!’, and they are imagining a mighty matter.

لَا يَرْضَوْنَ مِنْ أَعْمَالِهِمُ الْقَلِيلَ وَ لَا يَسْتَكْثِرُونَ الْكَثِيرَ فَهُمْ لِأَنْفُسِهِمْ مُتَّهِمُونَ وَ مِنْ أَعْمَالِهِمْ مُشْفِقُونَ‏ إِذَا زُكِّيَ‏ أَحَدٌ مِنْهُمْ خَافَ مِمَّا يُقَالُ لَهُ فَيَقُولُ أَنَا عْلَمُ بِنَفْسِي مِنْ غَيْرِي وَ رَبِّي أَعْلَمُ بِي مِنِّي بِنَفْسِي اللَّهُمَّ لَا تُؤَاخِذْنِي بِمَا يَقُولُونَ وَ اجْعَلْنِي أَفْضَلَ مِمَّا يَظُنُّونَ وَ اغْفِرْ لِي مَا لَا يَعْلَمُونَ

They are not pleased from their little deeds nor are they considering the many deeds as a lot. So, they are blaming themselves and are fearful from their deeds; and whenever one of them fears from what is said to him (in high regard), he says, ‘I am more knowing with myself than others are, and my Lord^-azwj is more Knowing than I am with myself. O Allah^-azwj! Do not seize me with what they are saying, and Make me to be superior than what they are thinking, and Forgive for me what they are not knowing’.

فَمِنْ عَلَامَةِ أَحَدِهِمْ أَنَّكَ تَرَى لَهُ قُوَّةً فِي دِينٍ وَ حَزْماً فِي لِينٍ وَ إِيمَاناً فِي يَقِينٍ وَ حِرْصاً فِي عِلْمٍ وَ عِلْماً فِي حِلْمٍ وَ قَصْداً فِي غِنًى‏ وَ خُشُوعاً فِي عِبَادَةٍ وَ تَجَمُّلًا فِي فَاقَةٍ وَ صَبْراً فِي شِدَّةٍ وَ طَلَباً فِي حَلَالٍ وَ نَشَاطاً فِي هُدًى وَ تَحَرُّجاً عَنْ طَمَعٍ

From a sign of one of them is that you will see for him having strength in religion, and determination in softness, and Eman in certainty, and eagerness regarding knowledge, and knowledge during forbearance, and moderation during riches, and humbleness in worship, and gracefulness in destitution, and patience in adversities, and seeking regarding the Permissible, and active in guidance, and fleeing from greed.

يَعْمَلُ الْأَعْمَالَ الصَّالِحَةَ وَ هُوَ عَلَى وَجَلٍ يُمْسِي وَ هَمُّهُ الشُّكْرُ وَ يُصْبِحُ وَ هَمُّهُ الذِّكْرُ يَبِيتُ حَذِراً وَ يُصْبِحُ فَرِحاً حَذِراً لِمَا حُذِّرَ مِنَ الْغَفْلَةِ وَ فَرِحاً بِمَا أَصَابَ مِنَ الْفَضْلِ وَ الرَّحْمَةِ

He does the righteous deeds, and he is upon fear. In the evening and his concern would be the thanking (Allah^-azwj), and in the morning and his concern would be the Zikr. He spends the night cautiously and in the morning he is happy. Cautious due to what he has been careful from being heedless, and happiness with what he has achieved from the Grace and the Mercy.

إِنِ اسْتَصْعَبَتْ‏ عَلَيْهِ نَفْسُهُ فِيمَا تَكْرَهُ لَمْ يُعْطِهَا سُؤْلَهَا فِيمَا تُحِبُّ قُرَّةُ عَيْنِهِ فِيمَا لَا يَزُولُ وَ زَهَادَتُهُ فِيمَا لَا يَبْقَى يَمْزُجُ الْحِلْمَ بِالْعِلْمِ وَ الْقَوْلَ بِالْعَمَلِ

If his soul is difficult upon him regarding what it dislikes, he will not grant its request in what it loves. The delight of his eyes is in what does not decline and his asceticism regarding what will not last. He mixes the forbearance with the knowledge, and the word with the action.

تَرَاهُ قَرِيباً أَمَلُهُ قَلِيلًا زَلَلُهُ خَاشِعاً قَلْبُهُ قَانِعَةً نَفْسُهُ مَنْزُوراً أَكْلُهُ سَهْلًا أَمْرُهُ حَرِيزاً دِينُهُ‏ مَيِّتَةً شَهْوَتُهُ مَكْظُوماً غَيْظُهُ الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ

You will see him of short-term hopes, little slips, humbling his heart, his soul content, small are his meals, simple are his affairs, protective of his religion. His desires are dead, swallowing his anger, the good from him is hoped for, and the evil from him is felt safe from.

إِنْ كَانَ فِي الْغَافِلِينَ كُتِبَ فِي الذَّاكِرِينَ وَ إِنْ كَانَ فِي الذَّاكِرِينَ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ- يَعْفُو عَمَّنْ ظَلَمَهُ وَ يُعْطِي مَنْ حَرَمَهُ وَ يَصِلُ مَنْ قَطَعَهُ

He is written to be among the mindful, and if he was among the mindful, he would not be written as being from the heedless ones. He pardons the ones who are unjust to him, and gives to the one who deprives him, and he connects with the one who cuts him off.

بَعِيداً فُحْشُهُ‏ لَيِّناً قَوْلُهُ غَائِباً مُنْكَرُهُ حَاضِراً مَعْرُوفُهُ- مُقْبِلًا خَيْرُهُ مُدْبِراً شَرُّهُ فِي الزَّلَازِلِ‏ وَقُورٌ وَ فِي الْمَكَارِهِ صَبُورٌ وَ فِي الرَّخَاءِ شَكُورٌ

Remote is his immorality, soft are his words, absent is his evil, present is his act of kindness. His good is facing him and his evil has turned away. During the disturbances he is dignified, and during the adversities he is patient, and during the prosperity he is thankful.

لَا يَحِيفُ عَلَى مَنْ يُبْغِضُ وَ لَا يَأْثَمُ فِيمَنْ يُحِبُّ يَعْتَرِفُ بِالْحَقِّ قَبْلَ أَنْ يُشْهَدَ عَلَيْهِ لَا يُضِيعُ مَا اسْتُحْفِظَ وَ لَا يَنْسَى مَا ذُكِّرَ وَ لَا يُنَابِزُ بِالْأَلْقَابِ‏ وَ لَا يُضَارُّ بِالْجَارِ وَ لَا يَشْمَتُ بِالْمَصَائِبِ وَ لَا يَدْخُلُ فِي الْبَاطِلِ وَ لَا يَخْرُجُ مِنَ الْحَقِّ

He is not unfair to the one he hates, nor does he sin regarding the one he loves. He acknowledges with the truth before he testifies upon it. He does not waste what he is given to preserve, nor does he forge what he is reminded of, nor does he insult with the nicknames, nor is he harmful with the neighbour, nor does he gloat (over others) with the calamities, nor does he enter into the falsehood, nor does he come out from the truth.

إِنْ صَمَتَ لَمْ يَغُمَّهُ صَمْتُهُ وَ إِنْ ضَحِكَ لَمْ يَعْلُ صَوْتُهُ وَ إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتَّى يَكُونَ اللَّهُ هُوَ الَّذِي يَنْتَقِمُ لَهُ

If he is silent, his silence does not sadden him, and if he laughs, he does not raise his voice high, and if he is rebelled against, he is patient until Allah^-azwj happens to be the One^-azwj Who Avenges for him.

نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ أَتْعَبَ نَفْسَهُ لِآخِرَتِهِ وَ أَرَاحَ النَّاسَ مِنْ نَفْسِهِ بُعْدُهُ عَمَّنْ تَبَاعَدَ عَنْهُ زُهْدٌ وَ نَزَاهَةٌ وَ دُنُوُّهُ مِمَّنْ دَنَا مِنْهُ لِينٌ وَ رَحْمَةٌ لَيْسَ تَبَاعُدُهُ بِكِبْرٍ وَ عَظَمَةٍ وَ لَا دُنُوُّهُ بِمَكْرٍ وَ خَدِيعَةٍ-

His self is in tiredness from him while the people are in rest from him. He fatigues his self for the Hereafter and the people are at rest from him. His distancing from the one he distances from is due to asceticism and purification, and his drawing closer from the ones he draws closer to is due to gentleness and mercy. His distances is not due to arrogance nor is his drawing closer due to a plot and deception’.

قَالَ فَصَعِقَ هَمَّامٌ صَعْقَةً كَانَتْ نَفْسُهُ فِيهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَا وَ اللَّهِ لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ

He (the narrator) said, ‘Hammad was stunned with a swoon, and lost his soul during it. Amir Al-Momineen^-asws said: ‘But, by Allah^-azwj! I^-asws feared it upon him’.

ثُمَّ قَالَ أَ هَكَذَا تَصْنَعُ الْمَوَاعِظُ الْبَالِغَةُ بِأَهْلِهَا

Then he^-asws said: ‘This is what the far-reaching preaching does with its people’.

فَقَالَ لَهُ قَائِلٌ: فَمَا بَالُكَ يَا أَمِيرَ الْمُؤْمِنِينَ؟

A speaker said to him^-asws, ‘So what is the matter with you^-asws, O Amir Al-Momineen^-asws?’ (i.e., how come you^-asws are not fainting and dying)

فَقَالَ ع وَيْحَكَ إِنَّ لِكُلِّ أَجَلٍ وَقْتاً لَا يَعْدُوهُ وَ سَبَباً لَا يَتَجَاوَزُهُ فَمَهْلًا لَا تَعُدْ لِمِثْلِهَا فَإِنَّمَا نَفَثَ الشَّيْطَانُ عَلَى لِسَانِكَ‏

He^-asws said: ‘Woe be to you! For every term (death) there is a time which cannot be exceeded, and a cause which cannot be surpassed. So do not repeat to the likes of it (this question), for rather the Satan^-la has blown upon your tongue’.[193]

194 و من خطبة له ع يصف فيها المنافقين‏

Sermon 194 – And from a sermon of his^-asws describing the hypocrites in it

نَحْمَدُهُ عَلَى مَا وَفَّقَ لَهُ مِنَ الطَّاعَةِ وَ ذَادَ عَنْهُ مِنَ الْمَعْصِيَةِ وَ نَسْأَلُهُ لِمِنَّتِهِ تَمَاماً وَ [لِحَبْلِهِ‏] بِحَبْلِهِ اعْتِصَاماً

‘We^-asws Praise Him^-azwj upon what Harmonised to from the obedience, and Prevent from the disobedience, and we^-asws ask Him^-azwj for completeness of His^-azwj Conferment and holding tightly to His^-azwj Rope!

وَ نَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ خَاضَ إِلَى رِضْوَانِ اللَّهِ كُلَّ غَمْرَةٍ وَ تَجَرَّعَ فِيهِ كُلَّ غُصَّةٍ وَ قَدْ تَلَوَّنَ لَهُ الْأَدْنَوْنَ‏ وَ تَأَلَّبَ عَلَيْهِ الْأَقْصَوْنَ

And we^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-saww succumbed to the Satisfaction of Allah^-azwj in every immersion and he^-saww swallowed every rage, and the near ones changed their colours towards him^-saww, and the remote ones united against him^-saww.

وَ خَلَعَتْ إِلَيْهِ الْعَرَبُ أَعِنَّتَهَا وَ ضَرَبَتْ إِلَيْهِ فِي مُحَارَبَتِهِ بُطُونَ رَوَاحِلِهَا حَتَّى أَنْزَلَتْ‏ بِسَاحَتِهِ عَدَاوَتَهَا مِنْ أَبْعَدِ الدَّارِ وَ أَسْحَقِ الْمَزَارِ

And the Arabs loosened their reins to him^-saww and struck bellies of their cavalry horses to him^-saww in battling him^-saww until they descended in his^-saww courtyard in their enmity from furthest of houses and remotest of areas.

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ أُحَذِّرُكُمْ أَهْلَ النِّفَاقِ فَإِنَّهُمُ الضَّالُّونَ الْمُضِلُّونَ وَ الزَّالُّونَ الْمُزِلُّونَ يَتَلَوَّنُونَ أَلْوَاناً وَ يَفْتَنُّونَ افْتِنَاناً وَ يَعْمِدُونَكُمْ بِكُلِّ عِمَادٍ وَ يَرْصُدُونَكُمْ بِكُلِّ مِرْصَادٍ

I^-asws advise you all, O servants of Allah^-azwj, with fearing Allah^-azwj, and I^-asws caution you of the people of hypocrisy, for they are straying, straying others, and the slipped ones and causing others to slip! They are changing into (many) colours and tempting with temptations, and they are obstructing you with every obstruction, and they are looking out for you with every ambush!

قُلُوبُهُمْ دَوِيَّةٌ وَ صِفَاحُهُمْ نَقِيَّةٌ يَمْشُونَ الْخَفَاءَ وَ يَدِبُّونَ الضَّرَاءَ وَصْفُهُمْ دَوَاءٌ وَ قَوْلُهُمْ شِفَاءٌ وَ فِعْلُهُمُ الدَّاءُ الْعَيَاءُ حَسَدَةُ الرَّخَاءِ وَ مُؤَكِّدُو الْبَلَاءِ وَ مُقْنِطُو الرَّجَاءِ

Their hearts are diseased, and their faces are clean. They are walking softly and are treading stealthily, and their words are a healing, and their deeds are the incurable disease. They envy the prosperity and emphasise the calamity, and they despair the hopes.

لَهُمْ بِكُلِّ طَرِيقٍ صَرِيعٌ وَ إِلَى كُلِّ قَلْبٍ شَفِيعٌ وَ لِكُلِّ شَجْوٍ دُمُوعٌ يَتَقَارَضُونَ الثَّنَاءَ وَ يَتَرَاقَبُونَ الْجَزَاءَ إِنْ سَأَلُوا أَلْحَفُوا وَ إِنْ عَذَلُوا كَشَفُوا وَ إِنْ حَكَمُوا أَسْرَفُوا

For them, with every path, there is a victim, and to every heart a mediator, and tears for every distress. They are lending the praise and anticipating the Recompense. If they ask for something, they are insistent, and if they are wronged, they will expose, and if they judge they will be extravagant.

قَدْ أَعَدُّوا لِكُلِّ حَقٍّ بَاطِلًا وَ لِكُلِّ قَائِمٍ مَائِلًا وَ لِكُلِّ حَيٍّ قَاتِلًا وَ لِكُلِّ بَابٍ مِفْتَاحاً وَ لِكُلِّ لَيْلٍ مِصْبَاحاً يَتَوَصَّلُونَ إِلَى الطَّمَعِ بِالْيَأْسِ لِيُقِيمُوا بِهِ أَسْوَاقَهُمْ وَ يُنْفِقُوا بِهِ أَعْلَاقَهُمْ

They count a falsehood for every right, and an incline for every straight standing, and a killing for every living being, and key for every door, and a lamp for every night. They are connecting to the greed with the despair in order to straighten their markets (businesses) with it and spending their money for it.

يَقُولُونَ فَيُشَبِّهُونَ وَ يَصِفُونَ فَيُمَوِّهُونَ قَدْ هَوَّنُوا الطَّرِيقَ وَ أَضْلَعُوا الْمَضِيقَ فَهُمْ لُمَةُ الشَّيْطَانِ وَ حُمَةُ النِّيرَانِ‏ أُولئِكَ حِزْبُ الشَّيْطانِ أَلا إِنَّ حِزْبَ الشَّيْطانِ هُمُ الْخاسِرُونَ‏.

They are saying, so they are resembling, and they are describing (their goods), and they are camouflaging (the defects). They are making the road to be easy and leading to the narrowness. They are the sting of Satan^-la and heat of the fires. They are the Satan’s party. Indeed, the party of Satan, they would be the losers [58:19]’.[194]

195 و من خطبة له ع يحمد اللّه و يثني على نبيه و يعظ

Sermon 195 – And from a sermon of his^-asws, he praises Allah^-azwj extols upon His^-azwj Prophet^-saww and preaches

حمد اللّه‏

Praise of Allah^-azwj

الْحَمْدُ لِلَّهِ الَّذِي أَظْهَرَ مِنْ آثَارِ سُلْطَانِهِ وَ جَلَالِ كِبْرِيَائِهِ مَا حَيَّرَ مُقَلَ‏ الْعُقُولِ مِنْ عَجَائِبِ قُدْرَتِهِ وَ رَدَعَ خَطَرَاتِ هَمَاهِمِ‏ النُّفُوسِ عَنْ عِرْفَانِ كُنْهِ صِفَتِهِ‏

The Praise is for Allah^-azwj Whom Revealed from the impacts of His^-azwj Authority and Majesty of His^-azwj Greatness what dazzles the cores of the intellects from the wonders of His^-azwj Power, and prevents thinking of the minds from recognising the essence of His^-azwj Attributes.

الشهادتان‏

The two testimonies

وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ شَهَادَةَ إِيمَانٍ وَ إِيقَانٍ وَ إِخْلَاصٍ وَ إِذْعَانٍ

And I^-asws testify that there is no god except Allah^-azwj, a testimony of the belief, and certainty, and sincerity, and compliance.

وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ أَرْسَلَهُ وَ أَعْلَامُ الْهُدَى دَارِسَةٌ وَ مَنَاهِجُ الدِّينِ طَامِسَةٌ فَصَدَعَ‏ بِالْحَقِّ وَ نَصَحَ لِلْخَلْقِ‏ وَ هَدَى إِلَى الرُّشْدِ وَ أَمَرَ بِالْقَصْدِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ‏

And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-azwj Sent him^-saww and the signs of guidance as a lesson, and manifesto of the tightness of Religion. He^-saww proclaimed with the Truth and advised to the people, and guided to the righteous guidance, and instructed with the moderation. May Allah^-azwj Send Salawaat upon him^-saww and his^-saww Progeny^-asws, and greetings.

العظة

The preaching

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّهُ لَمْ يَخْلُقْكُمْ عَبَثاً وَ لَمْ يُرْسِلْكُمْ هَمَلًا عَلِمَ مَبْلَغَ نِعَمِهِ عَلَيْكُمْ وَ أَحْصَى إِحْسَانَهُ إِلَيْكُمْ

And know, servants of Allah^-azwj! He^-azwj did not Create you all in vain, and did not Send you (in the world) as neglected. He^-azwj Knows the extent of His^-azwj bounties upon you all, and He^-azwj Counts His^-azwj Favours to you.

فَاسْتَفْتِحُوهُ‏ وَ اسْتَنْجِحُوهُ‏ وَ اطْلُبُوا إِلَيْهِ وَ اسْتَمْنِحُوهُ‏ فَمَا قَطَعَكُمْ عَنْهُ حِجَابٌ وَ لَا أُغْلِقَ عَنْكُمْ دُونَهُ بَابٌ وَ إِنَّهُ لَبِكُلِّ مَكَانٍ وَ فِي كُلِّ حِينٍ وَ أَوَانٍ وَ مَعَ كُلِّ إِنْسٍ وَ جَانٍّ

Therefore, ask Him^-azwj and beseech Him and seek to Him^-azwj, and wish for His^-azwj Conferment’s, for there is no veil cutting you off from Him^-azwj, for is any door locked from you all besides Him^-azwj, and He^-azwj is in every place, and in every time and season, and with every human and Jinn.

لَا يَثْلِمُهُ‏ الْعَطَاءُ وَ لَا يَنْقُصُهُ الْحِبَاءُ وَ لَا يَسْتَنْفِدُهُ سَائِلٌ وَ لَا يَسْتَقْصِيهِ نَائِلٌ وَ لَا يَلْوِيهِ‏ شَخْصٌ عَنْ شَخْصٍ وَ لَا يُلْهِيهِ صَوْتٌ عَنْ صَوْتٍ

Neither does the Giving deplete Him^-azwj (of anything), nor does the Gifting reduce Him^-azwj (of anything), nor can a beggar deplete Him^-azwj (of anything), nor can a taken reduce (anything), nor does a person make Him^-azwj inattentive from a person, nor does a voice distract him from a voice.

وَ لَا تَحْجُزُهُ هِبَةٌ عَنْ سَلْبٍ وَ لَا يَشْغَلُهُ غَضَبٌ عَنْ رَحْمَةٍ وَ لَا تُولِهُهُ‏ رَحْمَةٌ عَنْ عِقَابٍ وَ لَا يُجِنُّهُ‏ الْبُطُونُ عَنِ الظُّهُورِ وَ لَا يَقْطَعُهُ الظُّهُورُ عَنِ الْبُطُونِ

Neither does a Granting Cut Him^-azwj off from Confiscating, nor does Anger pre-occupy Him^‑azwj from Mercy, nor does Mercy prevent Him^-azwj from Punishing, nor do the esoteric matters shield Him from the apparent matters, nor do the apparent matters cut Him^-azwj off from the esoteric matters.

قَرُبَ فَنَأَى وَ عَلَا فَدَنَا وَ ظَهَرَ فَبَطَنَ وَ بَطَنَ فَعَلَنَ وَ دَانَ‏ وَ لَمْ يُدَنْ لَمْ يَذْرَأِ الْخَلْقَ بِاحْتِيَالٍ‏ وَ لَا اسْتَعَانَ بِهِمْ لِكَلَالٍ-

He^-azwj is near and far, and high and low, and apparent and hidden, and He^-azwj is hidden and apparent. He^-azwj Lends but is not lent. He^-azwj did not Create by the pondering, nor did He^-azwj Seek assistance with them due to fatigue.

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ فَإِنَّهَا الزِّمَامُ‏ وَ الْقِوَامُ‏ فَتَمَسَّكُوا بِوَثَائِقِهَا وَ اعْتَصِمُوا بِحَقَائِقِهَا تَؤُلْ بِكُمْ إِلَى أَكْنَانِ‏ الدَّعَةِ وَ أَوْطَانِ السَّعَةِ وَ مَعَاقِلِ‏ الْحِرْزِ وَ مَنَازِلِ الْعِزِّ فِي- يَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ وَ تُظْلِمُ لَهُ الْأَقْطَارُ وَ تُعَطَّلُ فِيهِ صُرُومُ‏ الْعِشَارِ وَ يُنْفَخُ فِي الصُّورِ

I^-asws advise you all, servants of Allah^-azwj, with having fear of Allah^-azwj for it is the rein and the base, therefore adhere with its firmness and hold tightly with its realities. It will be turning with you to the veiled dwellings, and vast castles, and protected shelters, and dignified houses, during a Day in which the sights would be lowered, and the horizons would be darkened to it, and the camels would be untended, and the Trumpet would be Blown into.

فَتَزْهَقُ كُلُّ مُهْجَةٍ وَ تَبْكَمُ كُلُّ لَهْجَةٍ وَ تَذِلُّ الشُّمُ‏ الشَّوَامِخُ‏ وَ الصُّمُ‏ الرَّوَاسِخُ‏ فَيَصِيرُ صَلْدُهَا سَرَاباً [رَقْرَاقاً] رَقْرَقاً وَ مَعْهَدُهَا قَاعاً سَمْلَقاً فَلَا شَفِيعٌ يَشْفَعُ وَ لَا حَمِيمٌ يَنْفَعُ وَ لَا مَعْذِرَةٌ تَدْفَعُ‏

Thus, all the delights would be lost, and every tone would be crying, and the rocks of every majestic mountain would be humbled, and the peaks would be silenced, so its solidness would become a crumbling mirage. There would neither be an intercessor to intercede, nor a friend to benefit, nor an excuse to defend’.[195]

196 و من خطبة له ع‏

Sermon 196 – And from a sermon of his^-asws

بعثة النبي‏

Sending of the Prophet^-saww

بَعَثَهُ حِينَ لَا عَلَمٌ قَائِمٌ وَ لَا مَنَارٌ سَاطِعٌ وَ لَا مَنْهَجٌ وَاضِحٌ‏

‘He^-azwj Sent him^-saww when there was no established flag, nor a shining minaret, nor any clear manifesto.

العظة بالزهد

The preaching with the asceticism

أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا دَارُ شُخُوصٍ‏ وَ مَحَلَّةُ تَنْغِيصٍ

I^-asws advise you all, servants of Allah^-azwj, with fearing Allah^-azwj, and I^-asws caution you all of the world, for it is a house to depart from and a place of discomfort.

سَاكِنُهَا ظَاعِنٌ وَ قَاطِنُهَا بَائِنٌ تَمِيدُ بِأَهْلِهَا مَيَدَانَ السَّفِينَةِ تَعْصِفُهَا الْعَوَاصِفُ فِي لُجَجِ الْبِحَارِ فَمِنْهُمُ الْغَرِقُ الْوَبِقُ‏ وَ مِنْهُمُ النَّاجِي عَلَى مُتُونِ‏ الْأَمْوَاجِ تَحْفِزُهُ الرِّيَاحُ بِأَذْيَالِهَا وَ تَحْمِلُهُ عَلَى أَهْوَالِهَا فَمَا غَرِقَ مِنْهَا فَلَيْسَ بِمُسْتَدْرَكٍ وَ مَا نَجَا مِنْهَا فَإِلَى مَهْلَكٍ

Its dwellers are in transit, and its inhabitants are to be irrevocably divorced. It is drifting with its people in a ship, the stormy winds hit it in the waves of the sea. From them is one who drowns, destroyed, and from them is the saved upon the surface of the waves. The winds push him with their currents and carry him upon its horrors. The one who drowns from it wouldn’t be come across, and whoever is saved from it, is heading to destruction.

عِبَادَ اللَّهِ الْآنَ فَاعْمَلُوا وَ الْأَلْسُنُ مُطْلَقَةٌ وَ الْأَبْدَانُ صَحِيحَةٌ وَ الْأَعْضَاءُ لَدْنَةٌ وَ الْمُتَقَلَّبُ فَسِيحٌ وَ الْمَجَالُ عَرِيضٌ قَبْلَ إِرْهَاقِ الْفَوْتِ وَ حُلُولِ الْمَوْتِ فَحَقِّقُوا عَلَيْكُمْ نُزُولَهُ وَ لَا تَنْتَظِرُوا قُدُومَهُ‏.

Servants of Allah^-azwj! Now work, while the tongues are free and the bodies are healthy, and the limbs are moving, and the area is spacious, and the roaming is wide, before the loss of opportunity and permeation of death. Its befalling upon you will be proven true and do not be waiting for its arrival’.[196]

197 و من كلام له ع ينبه فيه على فضيلته لقبول قوله و أمره و نهيه‏

Sermon 197 – And from a speech of his^-asws, he^-asws informs in it upon the merit of accepting his^-asws word, and his^-asws instruction, and his^-asws forbiddance

وَ لَقَدْ عَلِمَ الْمُسْتَحْفَظُونَ‏ مِنْ أَصْحَابِ مُحَمَّدٍ ص أَنِّي لَمْ أَرُدَّ عَلَى اللَّهِ وَ لَا عَلَى رَسُولِهِ سَاعَةً قَطُّ وَ لَقَدْ وَاسَيْتُهُ‏ بِنَفْسِي فِي الْمَوَاطِنِ الَّتِي تَنْكُصُ‏ فِيهَا الْأَبْطَالُ وَ تَتَأَخَّرُ فِيهَا الْأَقْدَامُ نَجْدَةً أَكْرَمَنِي اللَّهُ بِهَا

‘And the memorisers from the companions of Muhammad^-saww have known that I^-asws was neither disobedient to Allah^-azwj the Glorious nor to His^-azwj Rasool^-saww at all, and I^-asws had comforted him^-saww in such places the heroes were deficient in it, and the feet hesitated, being a help Allah^-azwj had Honoured me^-asws with it.

وَ لَقَدْ قُبِضَ رَسُولُ اللَّهِ ص وَ إِنَّ رَأْسَهُ لَعَلَى صَدْرِي وَ لَقَدْ سَالَتْ نَفْسُهُ فِي كَفِّي فَأَمْرَرْتُهَا عَلَى وَجْهِي وَ لَقَدْ وُلِّيتُ غُسْلَهُ ص وَ الْمَلَائِكَةُ أَعْوَانِي ضَجَّتِ الدَّارُ وَ الْأَفْنِيَةُ مَلَأٌ يَهْبِطُ وَ مَلَأٌ يَعْرُجُ وَ مَا فَارَقَتْ سَمْعِي هَيْنَمَةٌ مِنْهُمْ يُصَلُّونَ عَلَيْهِ حَتَّى وَارَيْنَاهُ فِي ضَرِيحِهِ

And Rasool-Allah^-saww passed away and his^-saww head was upon my^-asws chest, and his breath flowed into my^-asws palm and I^-asws passed it upon my^-asws face. And I^-asws had been in charge of his^-saww washing and the Angels assisted me^-asws. The house and the courtyards were filled with their buzz, an assembly descending and an assembly ascending, and my^-asws ears did not separate from the humming from them. They were praying Salat upon him^-asws until we buried him^-saww in his^-saww shrine.

فَمَنْ ذَا أَحَقُّ بِهِ مِنِّي حَيّاً وَ مَيِّتاً فَانْفُذُوا عَلَى بَصَائِرِكُمْ‏ وَ لْتَصْدُقْ‏ نِيَّاتُكُمْ فِي جِهَادِ عَدُوِّكُمْ فَوَالَّذِي لَا إِلَهَ إِلَّا هُوَ إِنِّي لَعَلَى جَادَّةِ الْحَقِّ وَ إِنَّهُمْ لَعَلَى مَزَلَّةِ الْبَاطِلِ أَقُولُ مَا تَسْمَعُونَ وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ‏

So, who is that more rightful with him^-saww than me^-asws, alive and dead? Go upon your insights and make your intentions to be sincere in fighting your enemies. By the One^-azwj Who, there is no god except He^-azwj! I^-asws am upon the avenue of truth and they are upon subservience of the falsehood. I^-asws am saying what you are hearing, and I^-asws seek Forgiveness of Allah^-azwj the Magnificent for me^-asws and you all’.[197]

198 و من خطبة له ع ينبه على إحاطة علم اللّه بالجزئيات، ثم يحث على التقوى، و يبين فضل الإسلام و القرآن‏

Sermon 198 – And from a sermon of his^-asws, he^-asws points upon the Knowledge of Allah^-azwj Encompassing the partial matters, and he^-asws urges upon the piety, and he^-asws explained the merit of Al-Islam and the Quran

يَعْلَمُ عَجِيجَ الْوُحُوشِ فِي الْفَلَوَاتِ وَ مَعَاصِيَ الْعِبَادِ فِي الْخَلَوَاتِ وَ اخْتِلَافَ النِّينَانِ‏ فِي الْبِحَارِ الْغَامِرَاتِ وَ تَلَاطُمَ الْمَاءِ بِالرِّيَاحِ الْعَاصِفَاتِ

‘He^-azwj Knows the cries of the beasts in the wilderness, and the acts of disobedience of the servants in the private, and the interchange of the fishes in the deep oceans, and the rising of the water by the stormy winds’’

وَ أَشْهَدُ أَنَّ مُحَمَّداً نَجِيبُ اللَّهِ‏ وَ سَفِيرُ وَحْيِهِ وَ رَسُولُ رَحْمَتِهِ‏

‘And I^-asws testify that Muhammad^-saww is elite of Allah^-azwj, and ambassador of His^-azwj Revelation, and Rasool^-saww of His^-azwj Mercy.

الوصية بالتقوى‏

The advice with the piety

أَمَّا بَعْدُ فَإِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ الَّذِي ابْتَدَأَ خَلْقَكُمْ وَ إِلَيْهِ يَكُونُ مَعَادُكُمْ وَ بِهِ نَجَاحُ طَلِبَتِكُمْ وَ إِلَيْهِ مُنْتَهَى رَغْبَتِكُمْ وَ نَحْوَهُ قَصْدُ سَبِيلِكُمْ وَ إِلَيْهِ مَرَامِي مَفْزَعِكُمْ‏

As for after, I^-asws hereby advise you with fearing Allah^-azwj Who Began your creation and to Him^-azwj will happen to be your return, and by Him^-azwj is the success of your seeking, and to Him^-azwj is the endpoint of your desires, and towards Him^-azwj is the aim of your way, and to Him^-azwj is the goal of your panic (for shelter).

فَإِنَّ تَقْوَى اللَّهِ دَوَاءُ دَاءِ قُلُوبِكُمْ وَ بَصَرُ عَمَى أَفْئِدَتِكُمْ وَ شِفَاءُ مَرَضِ أَجْسَادِكُمْ وَ صَلَاحُ فَسَادِ صُدُورِكُمْ وَ طُهُورُ دَنَسِ أَنْفُسِكُمْ وَ جِلَاءُ [غِشَاءِ] عَشَا أَبْصَارِكُمْ‏ وَ أَمْنُ فَزَعِ جَأْشِكُمْ‏ وَ ضِيَاءُ سَوَادِ ظُلْمَتِكُمْ

Fearing Allah^-azwj is a cure for the illness of your hearts, and sight for the blindness of your hearts, and healing of the disease of your bodies, and correction of the spoilage of your chests, and cleansing of the filth of your souls, and polishing of the covering of your sighs, and security of the panic of your fears, and illumination for the blackness of your darkness.

فَاجْعَلُوا طَاعَةَ اللَّهِ شِعَاراً دُونَ دِثَارِكُمْ‏ وَ دَخِيلًا دُونَ شِعَارِكُمْ وَ لَطِيفاً بَيْنَ أَضْلَاعِكُمْ وَ أَمِيراً فَوْقَ أُمُورِكُمْ وَ مَنْهَلًا لِحِينِ وُرُودِكُمْ وَ شَفِيعاً لِدَرَكِ‏ طَلِبَتِكُمْ‏ وَ جُنَّةً لِيَوْمِ فَزَعِكُمْ وَ مَصَابِيحَ لِبُطُونِ قُبُورِكُمْ وَ سَكَناً لِطُولِ وَحْشَتِكُمْ وَ نَفَساً لِكَرْبِ مَوَاطِنِكُمْ

So, make the obedience to Allah^-azwj a motto besides your blanket, and an monitor besides your motto, and a subtlety between your ribs, and a commander above your affairs, and a watering place for when your arrive (in the Hereafter), and an interceder to realise your aims, and a shield for a Day of your panic, and a lamp for the interior of your graves, and a calmness for the lengthiness of your loneliness, and a breather for the distress of your (new) home.

فَإِنَّ طَاعَةَ اللَّهِ حِرْزٌ مِنْ مَتَالِفَ مُكْتَنِفَةٍ وَ مَخَاوِفَ مُتَوَقَّعَةٍ وَ أُوَارِ نِيرَانٍ مُوقَدَةٍ

Surely, obedience to Allah^-azwj is a protection from encircling calamities, and anticipated fears, and heat of the ignited fires.

فَمَنْ أَخَذَ بِالتَّقْوَى عَزَبَتْ‏ عَنْهُ الشَّدَائِدُ بَعْدَ دُنُوِّهَا وَ احْلَوْلَتْ لَهُ الْأُمُورُ بَعْدَ مَرَارَتِهَا وَ انْفَرَجَتْ عَنْهُ الْأَمْوَاجُ بَعْدَ تَرَاكُمِهَا وَ أَسْهَلَتْ لَهُ الصِّعَابُ بَعْدَ إِنْصَابِهَا وَ هَطَلَتْ عَلَيْهِ الْكَرَامَةُ بَعْدَ قُحُوطِهَا. وَ تَحَدَّبَتْ‏ عَلَيْهِ الرَّحْمَةُ بَعْدَ نُفُورِهَا وَ تَفَجَّرَتْ عَلَيْهِ النِّعَمُ بَعْدَ نُضُوبِهَا وَ وَبَلَتْ عَلَيْهِ الْبَرَكَةُ بَعْدَ إِرْذَاذِهَا-

One who takes with the piety, the adversities will melt away from him after their having come near, and the matters will be sweet for him after their bitterness, and the waves will be clef asunder from him after their accumulation, and the difficulties will be eased for him after their effusion (pouring), and Benevolence will descend upon him after its drought, and the Mercy will shower upon him after its reluctance, and the bounties will burst forth upon him after its depletion, and the Blessings will drench him after their scantiness (insufficiency).

فَاتَّقُوا اللَّهَ الَّذِي نَفَعَكُمْ بِمَوْعِظَتِهِ وَ وَعَظَكُمْ بِرِسَالَتِهِ وَ امْتَنَّ عَلَيْكُمْ بِنِعْمَتِهِ فَعَبِّدُوا أَنْفُسَكُمْ لِعِبَادَتِهِ وَ اخْرُجُوا إِلَيْهِ مِنْ حَقِّ طَاعَتِهِ‏

Therefore, fear Allah^-azwj Who has Benefited you all with His^-azwj Preaching and Preached to you with His^-azwj Message and Conferred upon you with His^-azwj bounties, so enslave yourselves for His^-azwj worship and bring out to Him^-azwj from the rights of His^-azwj obedience’.

فضل الإسلام‏

The merit of Islam

ثُمَّ إِنَّ هَذَا الْإِسْلَامَ دِينُ اللَّهِ الَّذِي اصْطَفَاهُ لِنَفْسِهِ وَ اصْطَنَعَهُ عَلَى عَيْنِهِ وَ أَصْفَاهُ‏ خِيَرَةَ خَلْقِهِ وَ أَقَامَ دَعَائِمَهُ عَلَى مَحَبَّتِهِ أَذَلَّ الْأَدْيَانَ‏ بِعِزَّتِهِ وَ وَضَعَ الْمِلَلَ بِرَفْعِهِ وَ أَهَانَ أَعْدَاءَهُ بِكَرَامَتِهِ وَ خَذَلَ مُحَادِّيهِ‏ بِنَصْرِهِ وَ هَدَمَ أَرْكَانَ الضَّلَالَةِ بِرُكْنِهِ‏ وَ سَقَى مَنْ عَطِشَ مِنْ حِيَاضِهِ وَ أَتْأَقَ‏ الْحِيَاضَ بِمَوَاتِحِهِ‏

Then this Al-Islam is a religion of Allah^-azwj which He^-azwj Chose it for Himself^-azwj, and Developed it before His^-azwj eyes, and Filled the best of His^-azwj creatures (with it), and Established its pillars upon His^-azwj Love. He^-azwj Humbled the (other) religions by Honouring it and Lowered the (other) nations by Raising it, and Weakened its enemies by its Prestige, and Forsook its rejectors by Helping it, and Demolished the columns of straying by its columns, and Quenched the thirsty ones from its fountain, and Filled its cisterns (reservoirs) for its drawers.

ثُمَّ جَعَلَهُ لَا انْفِصَامَ لِعُرْوَتِهِ وَ لَا فَكَّ لِحَلْقَتِهِ وَ لَا انْهِدَامَ لِأَسَاسِهِ وَ لَا زَوَالَ لِدَعَائِمِهِ وَ لَا انْقِلَاعَ لِشَجَرَتِهِ وَ لَا انْقِطَاعَ لِمُدَّتِهِ وَ لَا عَفَاءَ لِشَرَائِعِهِ وَ لَا جَذَّ لِفُرُوعِهِ وَ لَا ضَنْكَ‏ لِطُرُقِهِ وَ لَا وُعُوثَةَ لِسُهُولَتِهِ وَ لَا سَوَادَ لِوَضَحِهِ‏ وَ لَا عِوَجَ لِانْتِصَابِهِ وَ لَا عَصَلَ‏ فِي عُودِهِ وَ لَا وَعَثَ‏ لِفَجِّهِ‏ وَ لَا انْطِفَاءَ لِمَصَابِيحِهِ وَ لَا مَرَارَةَ لِحَلَاوَتِهِ

Then He^-azwj Made the unbreak-ability for its handhold, nor separation for its links, nor demolishing for its foundations, nor any decline for its pillars, nor uprooting of its tree, nor termination for its term, nor expiration for its Laws, nor segmentation of its branches, nor narrowness for its paths, nor difficulty for its ease, nor darkness for its clarity, nor crookedness for its straightness, nor splits in its wood, nor narrowness for its vastness, nor extinguishing for its lamps, nor any bitterness for its sweetness.

فَهُوَ دَعَائِمُ أَسَاخَ‏ فِي الْحَقِّ أَسْنَاخَهَا وَ ثَبَّتَ لَهَا آسَاسَهَا وَ يَنَابِيعُ غَزُرَتْ عُيُونُهَا وَ مَصَابِيحُ شَبَّتْ نِيرَانُهَا وَ مَنَارٌ اقْتَدَى بِهَا سُفَّارُهَا وَ أَعْلَامٌ‏ قُصِدَ بِهَا فِجَاجُهَا وَ مَنَاهِلُ رَوِيَ بِهَا وُرَّادُهَا.

So, it is of pillars fixed in the truth. He^-azwj Affixed these and Affirming its foundations for it, and springs bursting forth with its waters, and lamps illuminating with its radiances, and minarets to be guided by for its travellers, and signs to aim by to its highways, and watering places to saturate its arrivals with.

جَعَلَ اللَّهُ فِيهِ مُنْتَهَى رِضْوَانِهِ وَ ذِرْوَةَ دَعَائِمِهِ وَ سَنَامَ طَاعَتِهِ فَهُوَ عِنْدَ اللَّهِ وَثِيقُ الْأَرْكَانِ رَفِيعُ الْبُنْيَانِ مُنِيرُ الْبُرْهَانِ مُضِي‏ءُ النِّيرَانِ عَزِيزُ السُّلْطَانِ مُشْرِفُ الْمَنَارِ مُعْوِذُ الْمَثَارِ فَشَرِّفُوهُ وَ اتَّبِعُوهُ وَ أَدُّوا إِلَيْهِ حَقَّهُ وَ ضَعُوهُ مَوَاضِعَهُ‏

Allah^-azwj has Made to be in it His^-azwj ultimate Pleasure, and apex of His^-azwj pillars, and prominence of His^-azwj obedience. In the Presence of Allah^-azwj, it is of strong pillars, lofty construction, radiant proofs. The flames are illuminating the Mighty of the Authority, its minarets are overlooking, indestructible. Therefore, ennoble it, and follow it, and fulfil its rights to it, and place it in its (rightful) place.

الرسول الأعظم‏

The mightiest Rasool^-saww

ثُمَّ إِنَّ اللَّهَ سُبْحَانَهُ بَعَثَ مُحَمَّداً ص بِالْحَقِ‏ حِينَ دَنَا مِنَ الدُّنْيَا الِانْقِطَاعُ وَ أَقْبَلَ مِنَ الْآخِرَةِ الِاطِّلَاعُ‏ وَ أَظْلَمَتْ بَهْجَتُهَا بَعْدَ إِشْرَاقٍ وَ قَامَتْ بِأَهْلِهَا عَلَى سَاقٍ وَ خَشُنَ مِنْهَا مِهَادٌ وَ أَزِفَ مِنْهَا قِيَادٌ فِي انْقِطَاعٍ مِنْ مُدَّتِهَا وَ اقْتِرَابٍ مِنْ أَشْرَاطِهَا وَ تَصَرُّمٍ‏ مِنْ أَهْلِهَا وَ انْفِصَامٍ‏ مِنْ حَلْقَتِهَا وَ انْتِشَارٍ مِنْ سَبَبِهَا وَ عَفَاءٍ مِنْ أَعْلَامِهَا وَ تَكَشُّفٍ مِنْ عَوْرَاتِهَا وَ قِصَرٍ مِنْ طُولِهَا

‘Then Allah^-azwj the Glorious Sent Muhammad^-saww with the Truth when the termination had drawn near to the world and the notification from the Hereafter had come, and its splendour had darkened after its shining, and it had stood with its people upon difficulties, and the cradle had roughened from it, and leadership had depleted from it during the cutting off from its term, and the drawing closer from its conditions, and the Punishment of its people, and the schisms (divisions) of its circles, and the scattering of its causes, and exemption from its signs, and uncovering from its evidence, and shortening of its length.

جَعَلَهُ اللَّهُ [سُبْحَانَهُ‏] بَلَاغاً لِرِسَالَتِهِ وَ كَرَامَةً لِأُمَّتِهِ وَ رَبِيعاً لِأَهْلِ زَمَانِهِ وَ رِفْعَةً لِأَعْوَانِهِ وَ شَرَفاً لِأَنْصَارِهِ‏

Allah^-azwj the Glorious Made him^-saww to deliver His^-azwj Message, and an honour of his^-saww community, and a nourisher of the people of his^-saww era and a raising of his^-saww aiders, and nobility of his^-saww helpers.

القرآن الكريم‏

The Honourable Quran

ثُمَّ أَنْزَلَ عَلَيْهِ الْكِتَابَ نُوراً لَا تُطْفَأُ مَصَابِيحُهُ وَ سِرَاجاً لَا يَخْبُو تَوَقُّدُهُ وَ بَحْراً لَا يُدْرَكُ قَعْرُهُ وَ مِنْهَاجاً لَا يُضِلُّ نَهْجُهُ‏ وَ شُعَاعاً لَا يُظْلِمُ ضَوْءُهُ وَ فُرْقَاناً لَا يُخْمَدُ بُرْهَانُهُ وَ تِبْيَاناً لَا تُهْدَمُ أَرْكَانُهُ وَ شِفَاءً لَا تُخْشَى أَسْقَامُهُ وَ عِزّاً لَا تُهْزَمُ أَنْصَارُهُ وَ حَقّاً لَا تُخْذَلُ أَعْوَانُهُ

Then He^-azwj Sent the Book unto him^-saww as a Noor, its lamps will not be extinguished, and a lantern its ignition will not die out, and an ocean its depth cannot be fathomed (measured), and a manifesto its way does not stray, and a ray its illumination will not darken, and a criterion its proofs will not freeze, and a clarifier its pillars will not crumble, and a healing its sickness will not be feared from, and an honour its helpers will not be defeated, and a right its supporters will not abandon.

فَهُوَ مَعْدِنُ الْإِيمَانِ وَ بُحْبُوحَتُهُ‏ وَ يَنَابِيعُ الْعِلْمِ وَ بُحُورُهُ وَ رِيَاضُ‏ الْعَدْلِ وَ غُدْرَانُهُ‏ وَ أَثَافِيُ‏ الْإِسْلَامِ وَ بُنْيَانُهُ وَ أَوْدِيَةُ الْحَقِّ وَ غِيطَانُهُ‏ وَ بَحْرٌ لَا يَنْزِفُهُ الْمُسْتَنْزِفُونَ‏ وَ عُيُونٌ لَا يُنْضِبُهَا الْمَاتِحُونَ‏ وَ مَنَاهِلُ‏لَا يَغِيضُهَا الْوَارِدُونَ وَ مَنَازِلُ لَا يَضِلُّ نَهْجَهَا الْمُسَافِرُونَ وَ أَعْلَامٌ لَا يَعْمَى عَنْهَا السَّائِرُونَ وَ [إِكَامٌ‏] آكَامٌ‏ لَا يَجُوزُ عَنْهَا الْقَاصِدُونَ

Thus, it is a mine of Eman and its centre, and springs of knowledge and its oceans, and a garden of justice and its pools, and foundation stone of Al-Islam and its base, and valleys of truth and its plains, and an ocean the drawers cannot deplete, and springs its drawers cannot dry it, and a watering place the arrivals cannot reduce it, and a pausing station not straying the approaching travellers, and marks the wayfarers are not blind from, and a hill the aiming ones cannot exceed.

جَعَلَهُ اللَّهُ رِيّاً لِعَطَشِ الْعُلَمَاءِ وَ رَبِيعاً لِقُلُوبِ الْفُقَهَاءِ وَ مَحَاجَ‏ لِطُرُقِ الصُّلَحَاءِ وَ دَوَاءً لَيْسَ بَعْدَهُ دَاءٌ وَ نُوراً لَيْسَ مَعَهُ ظُلْمَةٌ وَ حَبْلًا وَثِيقاً عُرْوَتُهُ وَ مَعْقِلًا مَنِيعاً ذِرْوَتُهُ وَ عِزّاً لِمَنْ تَوَلَّاهُ وَ سِلْماً لِمَنْ دَخَلَهُ وَ هُدًى لِمَنِ ائْتَمَّ بِهِ

Allah^-azwj has Made it a saturation of thirst of the scholars, and a spring for the hearts of the jurists, and a main road for paths of the righteous ones, and a cure there isn’t any illness after it, and a light there isn’t any darkness with it, and a rope its handhold is trustworthy, and a stronghold its peak is invulnerable, and an honour for the one befriending it, and peace for the one who enters it, and guidance for the one who is led by it.

وَ عُذْراً لِمَنِ انْتَحَلَهُ وَ بُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ وَ شَاهِداً لِمَنْ خَاصَمَ بِهِ وَ فَلْجاً لِمَنْ حَاجَّ بِهِ وَ حَامِلًا لِمَنْ حَمَلَهُ وَ مَطِيَّةً لِمَنْ أَعْمَلَهُ وَ آيَةً لِمَنْ تَوَسَّمَ وَ جُنَّةً لِمَنِ اسْتَلْأَمَ‏ وَ عِلْماً لِمَنْ وَعَى وَ حَدِيثاً لِمَنْ رَوَى وَ حُكْماً لِمَنْ قَضَى‏

And (it is) an excuse for the one who arrogates it, and a proof for the one speaking with it, and a witness for the one disputing by it, and a success for the one arguing by it, and a carrier for the one carrying it, and a mount for the one working it, and a sign for the one who brands, and a shield for the one armouring, and knowledge for the one retaining, and a narration for the one reporting, and a Decision for the one judging’.[198]

199 و من كلام له ع كان يوصي به أصحابه‏

Sermon 199 – And from a speech of his^-asws he^-asws had bequeathed with to his^-asws companions

الصلاة

The Salat

تَعَاهَدُوا أَمْرَ الصَّلَاةِ وَ حَافِظُوا عَلَيْهَا وَ اسْتَكْثِرُوا مِنْهَا وَ تَقَرَّبُوا بِهَا فَإِنَّهَا كانَتْ عَلَى الْمُؤْمِنِينَ كِتاباً مَوْقُوتاً أَ لَا تَسْمَعُونَ إِلَى جَوَابِ أَهْلِ النَّارِ حِينَ سُئِلُوا- ما سَلَكَكُمْ فِي سَقَرَ قالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ‏

‘Pledge with the matter of the Salat and be preserving upon it, and frequent from it and draw closer (to Allah^-azwj) by it, for it is a timed Ordinance for the Momineen [4:103]. Are you not listening to an answer of the people of the Fire when they would be asked, What brought you into Saqar (Inferno)? [74:42] They shall say, ‘We were not from the Musalleen [74:43].

وَ إِنَّهَا لَتَحُتُّ الذُّنُوبَ حَتَّ الْوَرَقِ وَ تُطْلِقُهَا إِطْلَاقَ الرِّبَقِ وَ شَبَّهَهَا رَسُولُ اللَّهِ ص بِالْحَمَّةِ تَكُونُ عَلَى بَابِ الرَّجُلِ فَهُوَ يَغْتَسِلُ مِنْهَا فِي الْيَوْمِ وَ اللَّيْلَةِ خَمْسَ مَرَّاتٍ فَمَا عَسَى أَنْ يَبْقَى عَلَيْهِ مِنَ الدَّرَنِ

And it tends to drop the sins (like) dropping of the leaves and removes them (like) the removal of the noose (trap). Rasool-Allah^-saww resembled it with the bathhouse which happens to be at the door of a man, so he bathes from it five times during the day and night. Would there remain any filth on him, and he had recognised its right?’

وَ قَدْ عَرَفَ حَقَّهَا وَ سَاقَهُ إِلَى قَوْلِهِ وَ كَانَ رَسُولُ اللَّهِ ص نَصِباً بِالصَّلَاةِ بَعْدَ التَّبْشِيرِ لَهُ بِالْجَنَّةِ لِقَوْلِ اللَّهِ سُبْحَانَهُ‏ وَ أْمُرْ أَهْلَكَ بِالصَّلاةِ وَ اصْطَبِرْ عَلَيْها فَكَانَ يَأْمُرُ بِهَا أَهْلَهُ وَ يَصْبِرُ عَلَيْهَا نَفْسَهُ

And he continued up to his^-asws words: ‘And Rasool-Allah^-saww had still established the Salat even after his^-saww receiving glad tidings of the Paradise due to the Words of Allah^-azwj the Glorious: And enjoin your family with the Salat and be constant upon it. [20:132]. So, he^-saww used to instruct his^-saww family with it and was patience upon it himself^-saww.

الزكاة

The Zakat

ثُمَّ إِنَّ الزَّكَاةَ جُعِلَتْ مَعَ الصَّلَاةِ قُرْبَاناً لِأَهْلِ الْإِسْلَامِ فَمَنْ أَعْطَاهَا طَيِّبَ النَّفْسِ بِهَا فَإِنَّهَا تُجْعَلُ لَهُ كَفَّارَةً وَ مِنَ النَّارِ حِجَازاً وَ وِقَايَةً

Then the Zakat was made to be with the Salat to be drawing nearer (to Allah^-azwj) for the people of Al-Islam, so the one who gave it, made the self feel good by it, for it is Made as an atonement for him, and a removal from the Fire and a saviour.

فَلَا يُتْبِعَنَّهَا أَحَدٌ نَفْسَهُ وَ لَا يُكْثِرَنَّ عَلَيْهَا لَهَفَهُ فَإِنَّ مَنْ أَعْطَاهَا غَيْرَ طَيِّبِ النَّفْسِ بِهَا يَرْجُو بِهَا مَا هُوَ أَفْضَلُ مِنْهَا فَهُوَ جَاهِلٌ بِالسُّنَّةِ مَغْبُونُ‏ لْأَجْرِ ضَالُّ الْعَمَلِ طَوِيلُ النَّدَمِ‏

So not one should pursue it (leaving Zakat) himself, nor frequent the eagerness upon it (leaving Zakat), for the one who gives it without making the self to feel good by it, hoping with it for what is superior than it, so he is ignorant with the Sunnah, reduced of the Recompense, loss of the deeds, prolonged of the regret.

الأمانة

The Entrustment

ثُمَّ أَدَاءَ الْأَمَانَةِ فَقَدْ خَابَ مَنْ لَيْسَ مِنْ أَهْلِهَا إِنَّهَا عُرِضَتْ عَلَى السَّمَاوَاتِ الْمَبْنِيَّةِ وَ الْأَرَضِينَ الْمَدْحُوَّةِ وَ الْجِبَالِ ذَاتِ الطُّولِ‏ الْمَنْصُوبَةِ فَلَا أَطْوَلَ وَ لَا أَعْرَضَ وَ لَا أَعْلَى وَ لَا أَعْظَمَ مِنْهَا وَ لَوِ امْتَنَعَ شَيْ‏ءٌ بِطُولٍ أَوْ عَرْضٍ أَوْ قُوَّةٍ أَوْ عِزٍّ لَامْتَنَعْنَ وَ لَكِنْ أَشْفَقْنَ مِنَ الْعُقُوبَةِ وَ عَقَلْنَ مَا جَهِلَ مَنْ هُوَ أَضْعَفُ مِنْهُنَّ وَ هُوَ الْإِنْسَانُ- إِنَّهُ كانَ ظَلُوماً جَهُولًا

Then, fulfil the entrustment, for he will be disappointed, the one who isn’t from its rightful ones. It had been Presented unto the built skies and the spread-out earths, and the mountain with the tallness installed. So, neither the tallest, nor the widest, nor the most exalted, nor mightiest from these (accepted it), and if anything could have prevented due to tallness, or wideness, or strength, or mighty, these would have prevented, but these were scared from the Punishment and he rationalised what he was ignorant of, the one who is weaker than them, and he is the human being, he was unjust, ignorant [33:72].

علم اللّه تعالى‏

Knowledge of Allah^-azwj the Exalted

إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى لَا يَخْفَى عَلَيْهِ مَا الْعِبَادُ مُقْتَرِفُونَ‏ فِي لَيْلِهِمْ وَ نَهَارِهِمْ لَطُفَ بِهِ خُبْراً وَ أَحَاطَ بِهِ عِلْماً أَعْضَاؤُكُمْ شُهُودُهُ وَ جَوَارِحُكُمْ جُنُودُهُ وَ ضَمَائِرُكُمْ عُيُونُهُ وَ خَلَوَاتُكُمْ عِيَانُهُ‏

‘Allah^-azwj the Glorious, it is not hidden unto Him^-azwj what the servants are committing during their nights and their days. He^-azwj is Subtle with it, Aware, and Encompasses it in Knowledge. Your body parts are His^-azwj witnesses, and your limbs are His^-azwj armies, and your consciences are His^-azwj eyes, and your solitude is His^-azwj Vision’.[199]

200 و من كلام له ع في معاوية

Sermon 200 – And from a speech of his^-asws regarding Muawiya

وَ اللَّهِ مَا مُعَاوِيَةُ بِأَدْهَى مِنِّي وَ لَكِنَّهُ يَغْدِرُ وَ يَفْجُرُ وَ لَوْ لَا كَرَاهِيَةُ الْغَدْرِ لَكُنْتُ مِنْ أَدْهَى النَّاسِ وَ لَكِنْ كُلُّ غُدَرَةٍ فُجَرَةٌ وَ كُلُّ فُجَرَةٍ كُفَرَةٌ وَ لِكُلِّ غَادِرٍ لِوَاءٌ يُعْرَفُ بِهِ يَوْمَ الْقِيَامَةِ وَ اللَّهِ مَا أُسْتَغْفَلُ بِالْمَكِيدَةِ وَ لَا أُسْتَغْمَزُ بِالشَّدِيدَةِ

‘By Allah^-azwj! Muawiya is not cleverer than me^-asws, but he is treacherous and immoral, and had I^-asws not disliked the treachery, I^-asws would have been from the cleverest of the people, but every treachery is immoral, and every immorality is Kufr, and for every treacherous one is a flag he shall be known with on the Day of Qiyamah. By Allah^-azwj! I^-asws am not heedless with the plots nor will I^-asws be overwhelmed by the hardships’.[200]

201 و من كلام له ع يعظ بسلوك الطريق الواضح‏

Sermon 201 – And from a speech of his^-asws, he^-asws advises to travel the clear path

أَيُّهَا النَّاسُ لَا تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدَى لِقِلَّةِ أَهْلِهِ فَإِنَّ النَّاسَ قَدِ اجْتَمَعُوا عَلَى مَائِدَةٍ شِبَعُهَا قَصِيرٌ وَ جُوعُهَا طَوِيلٌ أَيُّهَا النَّاسُ إِنَّمَا يَجْمَعُ النَّاسَ الرِّضَا وَ السُّخْطُ وَ إِنَّمَا عَقَرَ نَاقَةَ ثَمُودَ رَجُلٌ وَاحِدٌ فَعَمَّهُمُ اللَّهُ بِالْعَذَابِ لَمَّا عَمُّوهُ بِالرِّضَا فَقَالَ سُبْحَانَهُ‏ فَعَقَرُوها فَأَصْبَحُوا نادِمِينَ‏ فَمَا كَانَ إِلَّا أَنْ خَارَتْ‏ أَرْضُهُمْ بِالْخَسْفَةِ خُوَارَ السِّكَّةِ الْمُحْمَاةِ فِي الْأَرْضِ الْخَوَّارَةِ

‘O you people! But rather it is the pleasure and hatred which gathers the people, and rather the she-camel of Samood was hamstrung by one man, but Allah^-azwj Generalised them with the Punishment due to their generally agreeing with him. The Glorious Said: But they hamstrung her, then they became regretful [26:157]. So, it wasn’t except that their land was ploughed with the submerging like the spike of the plough ploughs in the earth with a ploughing.

أَيُّهَا النَّاسُ مَنْ سَلَكَ الطَّرِيقَ الْوَاضِحَ وَرَدَ الْمَاءَ وَ مَنْ خَالَفَ وَقَعَ فِي التِّيهِ‏

O you people! One who travels the clear path will arrive at the water, and one who opposes will fall into the wandering’.[201]

202 وَ مِنْ كَلَامٍ لَهُ ع رُوِيَ عَنْهُ أَنَّهُ قَالَهُ عِنْدَ دَفْنِ سَيِّدَةِ النِّسَاءِ فَاطِمَةَ ع كَالْمُنَاجِي بِهِ رَسُولَ اللَّهِ ص عِنْدَ قَبْرِهِ-

Sermon 202 – And from a speech of his^-asws reported from him^-asws that he^‑asws had said it at the burial of Chieftess of the women (Syeda) Fatima^-asws, like he^‑asws had whispered with to Rasool-Allah^-saww at his^-saww grave

السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ عَنِّي وَ عَنِ ابْنَتِكَ النَّازِلَةِ فِي جِوَارِكَ وَ السَّرِيعَةِ اللَّحَاقِ بِكَ

‘The greetings be upon you^-saww O Rasool-Allah^-saww, from me^-asws and from your^-saww daughter^‑asws descending in your^-saww vicinity, and quick to join with you^-saww.

قَلَّ يَا رَسُولَ اللَّهِ عَنْ صَفِيَّتِكَ صَبْرِي وَ رَقَ‏ عَنْهَا تَجَلُّدِي إِلَّا أَنَّ فِي التَّأَسِّي‏ لِي بِعَظِيمِ فُرْقَتِكَ وَ فَادِحِ‏ مُصِيبَتِكَ مَوْضِعَ تَعَزٍّ فَلَقَدْ وَسَّدْتُكَ فِي مَلْحُودَةِ قَبْرِكَ وَ فَاضَتْ بَيْنَ نَحْرِي وَ صَدْرِي نَفْسُكَ فَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ

O Rasool-Allah^-saww! Little is my^-asws patience about your^-saww elite (daughter^-asws), and my^-asws skin (patience) has thinned, except that I have ground for consolation in having endured the great hardship and heart-rending event of your separation. I laid you down in your grave when your last breath had passed (when your head was) between my neck and chest. We are from Allah^-azwj and are returning to Him^-azwj.

فَلَقَدِ اسْتُرْجِعَتِ الْوَدِيعَةُ وَ أُخِذَتِ الرَّهِينَةُ أَمَّا حُزْنِي فَسَرْمَدٌ وَ أَمَّا لَيْلِي فَمُسَهَّدٌ إِلَى أَنْ يَخْتَارَ اللَّهُ لِي دَارَكَ الَّتِي أَنْتَ بِهَا مُقِيمٌ

I^-asws have returned (Syeda^-asws to you^-saww in the grave) the deposit (who you^-saww entrusted with me^-asws) and taken the hostage as for my grief. As for my^-asws grief, it is constant, and as for my^-asws nights, these are sleepless, until Allah^-azwj Chooses for me^-asws, your^-saww house which you^-saww are staying in.

وَ سَتُنَبِّئُكَ ابْنَتُكَ بِتَضَافُرِ أُمَّتِكَ عَلَى هَضْمِهَا فَأَحْفِهَا السُّؤَالَ وَ اسْتَخْبِرْهَا الْحَالَ هَذَا وَ لَمْ يَطُلِ الْعَهْدُ وَ لَمْ يَخْلُ مِنْكَ الذِّكْرُ

And your^-saww daughter will be informing you^-saww with the co-ordination of your^-saww community upon digesting (oppressing) her^-asws, so ask her^-asws the questions and get her^-asws to inform you^-saww of this situation, and not a long time has passed and your^-saww mentioned has not lapsed.

وَ السَّلَامُ عَلَيْكُمَا سَلَامَ مُوَدِّعٍ لَا قَالٍ‏ وَ لَا سَئِمٍ‏ فَإِنْ أَنْصَرِفْ فَلَا عَنْ مَلَالَةٍ وَ إِنْ أُقِمْ فَلَا عَنْ سُوءِ ظَنٍّ بِمَا وَعَدَ اللَّهُ الصَّابِرِينَ‏

The greetings be upon you^-asws both, a ‘Salaam’ of bidding farewell, from without happiness and out of grief. If I^-asws were to leave, it is not out of weariness, and if I^-asws were to stay, it is not out of abhorrence to what Allah^-azwj has Promised the patient ones’.[202]

203 و من كلام له ع في التزهيد من الدنيا و الترغيب في الآخرة

Sermon 203 – And from a speech of his^-asws regarding the abstaining from the world and desiring regarding the Hereafter

أَيُّهَا النَّاسُ إِنَّمَا الدُّنْيَا دَارُ مَجَازٍ وَ الْآخِرَةُ دَارُ قَرَارٍ فَخُذُوا مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ وَ لَا تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ يَعْلَمُ أَسْرَارَكُمْ وَ أَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ مِنْ قَبْلِ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ فَفِيهَا اخْتُبِرْتُمْ وَ لِغَيْرِهَا خُلِقْتُمْ

‘O you people! But rather, the world is a house to cross over whereas the Hereafter is a house of settlement. So take from it your passing-by for your settlement, and do not be violating your veils in the Presence of the One^-azwj Who Knows your secrets and extract your hearts from the world before your bodies are extracted from it. You are to be Tested in it and you have been Created for other than it.

إِنَّ الْمَرْءَ إِذَا هَلَكَ قَالَ النَّاسُ مَا تَرَكَ وَ قَالَتِ الْمَلَائِكَةُ مَا قَدَّمَ لِلَّهِ آبَاؤُكُمْ فَقَدِّمُوا بَعْضاً يَكُنْ لَكُمْ قَرْضاً وَ لَا تُخْلِفُوا كُلًّا فَيَكُونَ عَلَيْكُمْ كَلًّا.

When the person dies, the people say, ‘What has he left behind?’ Whereas the Angels say, ‘What has he sent forward to Allah^-azwj?’ Therefore send ahead something, it would be a loan for you (to be repaid), and do not leave behind all that which would be a burden upon you’.[203]

204 و من كلام له ع كان كثيرا ما ينادي به أصحابه‏

Sermon 204 – And from a speech of his^-asws he^-asws would frequently call out with to his^-asws companions

تَجَهَّزُوا رَحِمَكُمُ اللَّهُ فَقَدْ نُودِيَ فِيكُمْ بِالرَّحِيلِ وَ أَقِلُّوا الْعُرْجَةَ [الْعَرْجَةَ] عَلَى الدُّنْيَا وَ انْقَلِبُوا بِصَالِحِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ فَإِنَّ أَمَامَكُمْ عَقَبَةً كَئُوداً وَ مَنَازِلَ مَخُوفَةً مَهُولَةً لَا بُدَّ مِنَ الْوُرُودِ عَلَيْهَا وَ الْوُقُوفِ عِنْدَهَا.

‘Equip yourselves, may Allah^-azwj have Mercy on you all, for the departure has been called for among you, and little is the staying in the world, and transfer with righteous of whatever provisions there is in your presence, for there is a valley of obstacles and scary, terrifying stops. There is no escape from the arriving to these and the pausing at these.

وَ اعْلَمُوا أَنَّ مَلَاحِظَ الْمَنِيَّةِ نَحْوَكُمْ دَانِيَةٌ وَ كَأَنَّكُمْ بِمَخَالِبِهَا وَ قَدْ نَشِبَتْ فِيكُمْ وَ قَدْ دَهِمَتْكُمْ مِنْهَا مُفْظِعَاتُ الْأُمُورِ وَ مُعْضِلَاتُ الْمَحْذُورِ فَقَطِّعُوا عَلَائِقَ الدُّنْيَا وَ اسْتَظْهِرُوا بِزَادِ التَّقْوَى‏.

And know that the eyes of death are around you, nearby, and it is as if you are in its claws and these are gnawing among you, and terrible affairs from these are overwhelming you and the dangerous dilemmas, therefore cut-off attachments of the world and be supported by the provision of piety’.[204]

205 و من كلام له ع كلم به طلحة و الزبير بعد بيعته بالخلافة و قد عتبا عليه من ترك مشورتهما، و الاستعانة في الأمور بهما

Sermon 205 – And from a speech of his^-asws spoke with to Talha and Al‑Zubeyr after they had pledged allegiance to him^-asws for the Caliphate, and they had faulted him^-asws of neglecting consulting them, and seeking their assistance in matters (of the state)

لَقَدْ نَقَمْتُمَا يَسِيراً وَ أَرْجَأْتُمَا كَثِيراً أَ لَا تُخْبِرَانِي أَيُّ شَيْ‏ءٍ كَانَ لَكُمَا فِيهِ حَقٌّ دَفَعْتُكُمَا عَنْهُ أَمْ أَيُّ قَسْمٍ اسْتَأْثَرْتُ‏ عَلَيْكُمَا بِهِ أَمْ [أَوْ] أَيُّ حَقٍّ رَفَعَهُ إِلَيَّ أَحَدٌ مِنَ الْمُسْلِمِينَ ضَعُفْتُ عَنْهُ أَمْ جَهِلْتُهُ أَمْ أَخْطَأْتُ بَابَهُ.

‘You are both frowning over a few things and are avoiding the more. Which thing of yours was a right in it I^-asws have pushed you two away from it? And which distribution have I^-asws preferred myself^-asws over you two with? Or which right has anyone from the Muslims raised to me^-asws, I^-asws was weak about it, or was ignorant of it, or mistaken its door?

وَ اللَّهِ مَا كَانَتْ لِي فِي الْخِلَافَةِ رَغْبَةٌ وَ لَا فِي الْوِلَايَةِ إِرْبَةٌ وَ لَكِنَّكُمْ دَعَوْتُمُونِي إِلَيْهَا وَ حَمَلْتُمُونِي عَلَيْهَا فَلَمَّا أَفْضَتْ إِلَيَّ نَظَرْتُ إِلَى كِتَابِ اللَّهِ وَ مَا وَضَعَ لَنَا وَ أَمَرَنَا بِالْحُكْمِ بِهِ فَاتَّبَعْتُهُ وَ مَا اسْتَنَّ النَّبِيُّ ص فَاقْتَدَيْتُهُ

By Allah^-azwj! There was no desire for me^-asws regarding the caliphate, nor regarding the governance, but you two invited me^-asws to it and carried me^-asws upon it. When it came to me^‑asws, I^-asws looked into the Book of Allah^-azwj and what has been placed for us, and our matters with the Judgment with it, and I^-asws followed it, and whatever the Prophet^-saww had shown the way, I^-asws followed him^-saww.

فَلَمْ أَحْتَجْ فِي ذَلِكَ إِلَى رَأْيِكُمَا وَ لَا رَأْيِ غَيْرِكُمَا وَ لَا وَقَعَ حُكْمٌ جَهِلْتُهُ فَأَسْتَشِيرَكُمَا وَ إِخْوَانِي مِنَ الْمُسْلِمِينَ وَ لَوْ كَانَ ذَلِكَ لَمْ أَرْغَبْ عَنْكُمَا وَ لَا عَنْ غَيْرِكُمَا.

I^-asws was not needy during that to your views, nor the views of others, and there did not occur any decision I^-asws was ignorant of, so I^-asws would consult you both and my^-asws brethren from the Muslims; and had it been that, I^-asws would not had turned away from you nor from others.

وَ أَمَّا مَا ذَكَرْتُمَا مِنْ أَمْرِ الْأُسْوَةِ فَإِنَّ ذَلِكَ أَمْرٌ لَمْ أَحْكُمْ أَنَا فِيهِ بِرَأْيِي وَ لَا وَلِيتُهُ هَوًى مِنِّي بَلْ وَجَدْتُ أَنَا وَ أَنْتُمَا مَا جَاءَ بِهِ رَسُولُ اللَّهِ ص قَدْ فُرِغَ مِنْهُ فَلَمْ أَحْتَجْ إِلَيْكُمَا فِيمَا قَدْ فَرَغَ اللَّهُ مِنْ قَسْمِهِ وَ أَمْضَى فِيهِ حُكْمَهُ

And as for what you two mentioned from the matter of equality, that is a matter I^-asws did not decide regarding it with my^-asws opinion, nor was it decided by a whim from me^-asws, but I^-asws and you both have found what Rasool-Allah^-saww has come with, having decided from it. So, I^‑asws was not needy to you both regarding what Allah^-azwj had already Decided from its distribution and I^-asws implemented His^-azwj Judgment regarding it.

فَلَيْسَ لَكُمَا وَ اللَّهِ عِنْدِي وَ لَا لِغَيْرِكُمَا فِي هَذَا عُتْبَى. أَخَذَ اللَّهُ بِقُلُوبِنَا وَ قُلُوبِكُمْ إِلَى الْحَقِّ وَ أَلْهَمَنَا وَ إِيَّاكُمُ الصَّبْرَ.

By Allah^-azwj! There isn’t for you two any share in my^-asws presence, nor for others in this. May Allah^-azwj Take your hearts and our hearts to the truth and Inspire us^-asws and you all with the patience.

رَحِمَ اللَّهُ رَجُلًا رَأَى حَقّاً فَأَعَانَ عَلَيْهِ أَوْ رَأَى جَوْراً فَرَدَّهُ وَ كَانَ عَوْناً بِالْحَقِّ عَلَى صَاحِبِهِ.

May Allah^-azwj have Mercy on a man who sees a truth and supports upon it, or sees a tyranny and rejects it, and he would be a supporter with the truth against his companion’.[205]

206 و من كلام له ع و قد سمع قوما من أصحابه يسبون أهل الشام أيام حربهم بصفين‏

Sermon 206 – And from a speech of his^-asws, and he^-asws had heard a group of his^-asws companions reviling the people of Syria in the days of their battle at Siffeen.

إِنِّي أَكْرَهُ لَكُمْ أَنْ تَكُونُوا سَبَّابِينَ وَ لَكِنَّكُمْ لَوْ وَصَفْتُمْ أَعْمَالَهُمْ وَ ذَكَرْتُمْ حَالَهُمْ كَانَ أَصْوَبَ فِي الْقَوْلِ وَ أَبْلَغَ فِي الْعُذْرِ

‘I^-asws dislike you  becoming reviling (insulting) one, but if their deeds were to be described to you, and their states are mentioned, they would be more correct in the words, and more reaching regarding the excusing.

وَ قُلْتُمْ مَكَانَ سَبِّكُمْ إِيَّاهُمْ اللَّهُمَّ احْقِنْ دِمَاءَنَا وَ دِمَاءَهُمْ وَ أَصْلِحْ ذَاتَ بَيْنِنَا وَ بَيْنِهِمْ وَ اهْدِهِمْ مِنْ ضَلَالَتِهِمْ حَتَّى يَعْرِفَ الْحَقَّ مَنْ جَهِلَهُ وَ يَرْعَوِيَ‏ عَنِ الْغَيِّ وَ الْعُدْوَانِ مَنْ لَهِجَ بِهِ‏

You should be saying in place (instead) of your reviling them, ‘O Allah^-azwj! Save our blood and their blood, and Reconcile the selves between us and them, and Guide them from their straying until he recognises the truth, one who is ignorant of it, and they are shepherded away from the error and the aggression, one who is accused with it’.[206]

207 و من كلام له ع في بعض أيام صفين و قد رأى الحسن ابنه ع يتسرع إلى الحرب‏

Sermon 207 – And from a speech of his^-asws during one of the days of (battle of) Siffeen, and he^-asws had seen his^-asws son^-asws Al-Hassan^-asws hastening to the battle

امْلِكُوا عَنِّي هَذَا الْغُلَامَ لَا يَهُدَّنِي‏  فَإِنَّنِي أَنْفَسُ‏ بِهَذَيْنِ يَعْنِي الْحَسَنَ وَ الْحُسَيْنَ ع عَلَى الْمَوْتِ لِئَلَّا يَنْقَطِعَ بِهِمَا نَسْلُ رَسُولِ اللَّهِ ص‏

[قال السيد الشريف قوله ع املكوا عني هذا الغلام من أعلى الكلام و أفصحه‏]

‘Control this boy on my^-asws behalf to calm him^-asws, for I^-asws am myself^-asws (responsible) with these two’ – meaning Al-Hassan^-asws and Al-Husayn^-asws – ‘upon the death, lest the lineage of Rasool-Allah^-saww be terminated by them^-asws’ (being killed in the battle).[207]

208 و من كلام له ع قاله لما اضطرب عليه أصحابه في أمر الحكومة

Sermon 208 – And from a speech of his^-asws having said it when his^-asws companions were restless to him^-asws regarding the matter of the arbitration.

أَيُّهَا النَّاسُ إِنَّهُ لَمْ يَزَلْ أَمْرِي مَعَكُمْ عَلَى مَا أُحِبُّ حَتَّى نَهِكَتْكُمُ‏ الْحَرْبُ وَ قَدْ وَ اللَّهِ أَخَذَتْ مِنْكُمْ وَ تَرَكَتْ وَ هِيَ لِعَدُوِّكُمْ أَنْهَكُ.

‘O you people! My^-asws matter among you did not cease to be upon what I^-asws loved until the war exhausted you, and by Allah^-azwj, it has taken from you, and left, and the exhaustion is for your enemies.

لَقَدْ كُنْتُ أَمْسِ أَمِيراً فَأَصْبَحْتُ الْيَوْمَ مَأْمُوراً وَ كُنْتُ أَمْسِ نَاهِياً فَأَصْبَحْتُ الْيَوْمَ مَنْهِيّاً وَ قَدْ أَحْبَبْتُمُ الْبَقَاءَ وَ لَيْسَ لِي أَنْ أَحْمِلَكُمْ عَلَى مَا تَكْرَهُونَ‏

And yesterday I^-asws was a commander (of others), and today I^-asws have become commanded (by others), and yesterday I^-asws was prohibiting (others), and today I^-asws have become prohibited (by others); and you have become loving for the remaining alive, and it isn’t for me^-asws that I^-asws carry you upon what you are disliking’.[208]

209 و من كلام له ع بالبصرة و قد دخل على العلاء بن زياد الحارثي و هو من أصحابه- يعوده، فلما رأى سعة داره قال:

Sermon 209 – ‘And from a speech of his^-asws at Al-Basra, and he^-asws had entered to see Al-A’ala Bin Ziyad Al-Harisy to console him, and he was from his companions. When he^-asws saw the vastness of his house, he^-asws said:

مَا كُنْتَ تَصْنَعُ [بِسَعَةِ] بِسِعَةِ هَذِهِ الدَّارِ فِي الدُّنْيَا- [أَمَا] وَ أَنْتَ إِلَيْهَا فِي الْآخِرَةِ كُنْتَ أَحْوَجَ وَ بَلَى إِنْ شِئْتَ بَلَغْتَ بِهَا الْآخِرَةَ تَقْرِي فِيهَا الضَّيْفَ وَ تَصِلُ فِيهَا الرَّحِمَ وَ تُطْلِعُ‏ مِنْهَا الْحُقُوقَ مَطَالِعَهَا فَإِذاً أَنْتَ قَدْ بَلَغْتَ بِهَا الْآخِرَةَ

‘What will you do with the vastness of this house in the world? But, in the Hereafter, you will be needier to it. And yes, if you so desire, you can reach the Hereafter with it. Entertain the guests in it, and connect with the relatives from it, and aspire to dispense the rights from it. So, then you will have reached the Hereafter with it’.

فَقَالَ لَهُ الْعَلَاءُ يَا أَمِيرَ الْمُؤْمِنِينَ أَشْكُو إِلَيْكَ أَخِي عَاصِمَ بْنَ زِيَادٍ قَالَ وَ مَا لَهُ قَالَ لَبِسَ الْعَبَاءَةَ [الْعَبَاءَ] وَ تَخَلَّى [مِنَ‏] عَنِ الدُّنْيَا قَالَ عَلَيَّ بِهِ

Al A’ala said to him^-asws, ‘O Amir Al-Momineen^-asws! I complain to you^-asws of my brother Aasim Bin Ziyad’. He^-asws said: ‘And what is the matter with him?’ He said, ‘He wears the cloak and isolates from the world (worldly matters)’. He^-asws said: ‘To me^-asws with him!’

فَلَمَّا جَاءَ قَالَ يَا عُدَيَ‏ نَفْسِهِ لَقَدِ اسْتَهَامَ بِكَ الْخَبِيثُ أَ مَا رَحِمْتَ أَهْلَكَ‏ وَ وَلَدَكَ أَ تَرَى اللَّهَ أَحَلَّ لَكَ الطَّيِّبَاتِ وَ هُوَ يَكْرَهُ أَنْ تَأْخُذَهَا أَنْتَ أَهْوَنُ عَلَى اللَّهِ مِنْ ذَلِكَ

When he came, he^-asws said: ‘O enemy of your own self! The wicked one (Satan^-la) has captivated you. Are you not having mercy on your wife and your children? Do you view that Allah^-azwj would Permit the good things for you while He^-azwj would Dislike it if you were to take these? You are lesser to Allah^-azwj than that!’

قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا أَنْتَ فِي خُشُونَةِ مَلْبَسِكَ وَ جُشُوبَةِ مَأْكَلِكَ

(He said) O Amir Al-Momineen^-asws! This is you^-asws in your^-asws coarse clothing and your^-asws rough meals’.

قَالَ وَيْحَكَ إِنِّي لَسْتُ كَأَنْتَ إِنَّ اللَّهَ تَعَالَى فَرَضَ عَلَى أَئِمَّةِ [الْحَقِ‏] الْعَدْلِ أَنْ يُقَدِّرُوا أَنْفُسَهُمْ‏ بِضَعَفَةِ النَّاسِ كَيْلَا يَتَبَيَّغَ‏ بِالْفَقِيرِ فَقْرُهُ‏

He^-asws said: ‘Woe be unto you! I^-asws am not like you. Allah^-azwj has Imposed the right upon Imams^-asws that they should evaluate themselves (lifestyles) with the weakest of the people (financially), lest the poor is not affected (feeling depressed) by his poverty’.[209]

210 و من كلام له ع و قد سأله سائل عن أحاديث البدع و عما في أيدي الناس من اختلاف الخبر

Sermon 210 – And from a speech of his^-asws, and a questioner had asked him about the innovated Ahadeeth and about what is in hands of the people of the different Ahadeeth

فقال ع‏ إِنَّ فِي أَيْدِي النَّاسِ حَقّاً وَ بَاطِلًا وَ صِدْقاً وَ كَذِباً وَ نَاسِخاً وَ مَنْسُوخاً وَ عَامّاً وَ خَاصّاً وَ مُحْكَماً وَ مُتَشَابِهاً وَ حِفْظاً وَ [وَهَماً] وَهْماً

He^-asws said: ‘In the hands of people there is truth and falsehood, and true and lies, and abrogating and abrogated, and general and particular, and decisive and allegorical, and exact and surmised.

وَ [قَدْ] لَقَدْ كُذِبَ عَلَى رَسُولِ اللَّهِ ص عَلَى عَهْدِهِ حَتَّى قَامَ خَطِيباً فَقَالَ مَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ

And Rasool-Allah^-saww had been lied upon in his^-saww era to the extent that he^-saww stood addressing. He^-saww said: ‘One who lies upon me deliberately, let him assume his seat from the Fire!’

وَ إِنَّمَا أَتَاكَ بِالْحَدِيثِ أَرْبَعَةُ رِجَالٍ لَيْسَ لَهُمْ خَامِسٌ‏

And rather, four (types of) men have come to you with the Hadeeth. There isn’t any fifth of them.

المنافقون‏

The hypocrites

رَجُلٌ مُنَافِقٌ مُظْهِرٌ لِلْإِيمَانِ مُتَصَنِّعٌ بِالْإِسْلَامِ لَا يَتَأَثَّمُ‏ وَ لَا يَتَحَرَّجُ‏ يَكْذِبُ عَلَى رَسُولِ اللَّهِ ص مُتَعَمِّداً فَلَوْ عَلِمَ النَّاسُ أَنَّهُ مُنَافِقٌ كَاذِبٌ لَمْ يَقْبَلُوا مِنْهُ وَ لَمْ يُصَدِّقُوا قَوْلَهُ وَ لَكِنَّهُمْ قَالُوا صَاحِبُ رَسُولِ اللَّهِ ص رَآهُ وَ سَمِعَ مِنْهُ وَ لَقِفَ عَنْهُ‏

A hypocrite man, is a manifester of the Eman, a poser with Al-Islam. He neither considers it a sin nor a crime to deliberately lie upon Rasool-Allah^-saww. Had the people known that he is a hypocrite, they would not have accepted from him and would not have ratified his words, but they said, ‘(He is) a companion of Rasool-Allah^-saww. He had seen him^-saww and heard from him, and (so must have) taken from him^-saww’.

فَيَأْخُذُونَ بِقَوْلِهِ وَ قَدْ أَخْبَرَكَ اللَّهُ عَنِ الْمُنَافِقِينَ بِمَا أَخْبَرَكَ وَ وَصَفَهُمْ بِمَا وَصَفَهُمْ بِهِ لَكَ

So they take with his words, and (although) Allah^-azwj has informed you about the hypocrites with what He^-azwj has Informed you with, and Described them with what He^-azwj has Described them to you with.

ثُمَّ بَقُوا بَعْدَهُ فَتَقَرَّبُوا إِلَى أَئِمَّةِ الضَّلَالَةِ وَ الدُّعَاةِ إِلَى النَّارِ بِالزُّورِ وَ الْبُهْتَانِ فَوَلَّوْهُمُ الْأَعْمَالَ وَ جَعَلُوهُمْ حُكَّاماً عَلَى رِقَابِ النَّاسِ فَأَكَلُوا بِهِمُ الدُّنْيَا وَ إِنَّمَا النَّاسُ مَعَ الْمُلُوكِ وَ الدُّنْيَا إِلَّا مَنْ عَصَمَ اللَّهُ

Then they remained (alive) after him^-saww, so they drew closer to the leaders of straying and the callers to the Fire, with the falsities and the slander. They made them in charge of the offices and made them as judges upon necks of the people. So they ate the world through them, and rather the people are with the kings and the world, except the one Allah^-azwj Protects.

فَهَذَا أَحَدُ الْأَرْبَعَةِ

So this is one of the four (categories).

الخاطئون‏

The erroneous

وَ رَجُلٌ سَمِعَ مِنْ رَسُولِ اللَّهِ شَيْئاً لَمْ يَحْفَظْهُ عَلَى وَجْهِهِ فَوَهِمَ‏ فِيهِ وَ لَمْ يَتَعَمَّدْ كَذِباً فَهُوَ فِي يَدَيْهِ وَ يَرْوِيهِ وَ يَعْمَلُ بِهِ وَ يَقُولُ أَنَا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ص فَلَوْ عَلِمَ الْمُسْلِمُونَ أَنَّهُ وَهِمَ فِيهِ لَمْ يَقْبَلُوهُ مِنْهُ وَ لَوْ عَلِمَ هُوَ أَنَّهُ كَذَلِكَ لَرَفَضَهُ‏

And a man who heard something from Rasool-Allah^-saww. He did not memorise it upon its aspect, so he imagined regarding it, and did not lie deliberately. So it was in his hands, and he reported it, and worked with it, and he said, ‘I heard it from Rasool-Allah^-saww’. If the Muslims had known that he had imagined regarding it, they would not have accept it from him, and had he (himself) known it is like that, he would have rejected it.

اهل الشبهة

The people of suspicion

وَ رَجُلٌ ثَالِثٌ سَمِعَ مِنْ رَسُولِ اللَّهِ ص شَيْئاً يَأْمُرُ بِهِ ثُمَّ إِنَّهُ نَهَى عَنْهُ وَ هُوَ لَا يَعْلَمُ أَوْ سَمِعَهُ يَنْهَى عَنْ‏ شَيْ‏ءٍ ثُمَّ أَمَرَ بِهِ وَ هُوَ لَا يَعْلَمُ فَحَفِظَ الْمَنْسُوخَ وَ لَمْ يَحْفَظِ النَّاسِخَ فَلَوْ عَلِمَ أَنَّهُ مَنْسُوخٌ لَرَفَضَهُ وَ لَوْ عَلِمَ الْمُسْلِمُونَ إِذْ سَمِعُوهُ مِنْهُ أَنَّهُ مَنْسُوخٌ لَرَفَضُوهُ‏

And a third (type of) man heard something from Rasool-Allah^-saww instructing with it, then he^-saww had prohibited from it, and he did not know, or he had heard the prohibition about something, then he^-saww had instructed with it and he did not know. Thus, he memorised the abrogated and did not memorise the abrogating. Had he known it is abrogated, he would have rejected it, and had the Muslims known, when they heard it from him, it is abrogated, they would have rejected it.

الصادقون الحافظون‏

The truthful memorisers

وَ آخَرُ رَابِعٌ لَمْ يَكْذِبْ عَلَى اللَّهِ وَ لَا عَلَى رَسُولِهِ مُبْغِضٌ لِلْكَذِبِ خَوْفاً مِنَ اللَّهِ وَ تَعْظِيماً لِرَسُولِ اللَّهِ ص وَ لَمْ يَهِمْ‏ بَلْ حَفِظَ مَا سَمِعَ عَلَى وَجْهِهِ فَجَاءَ بِهِ عَلَى مَا سَمِعَهُ [سَمْعِهِ‏] لَمْ يَزِدْ فِيهِ وَ لَمْ يَنْقُصْ مِنْهُ

And the last fourth one, he neither lie upon Allah^-saww nor upon His^-azwj Rasool^-saww, hateful to the lying fearing from Allah^-azwj and revering to Rasool-Allah^-saww, and he did not imagine (matters), but he memorised what he had heard upon its (correct) aspect, so he came with based upon what he had heard. He did not add in it and did not reduce from it.

فَهُوَ حَفِظَ النَّاسِخَ فَعَمِلَ بِهِ وَ حَفِظَ الْمَنْسُوخَ فَجَنَّبَ عَنْهُ‏ وَ عَرَفَ الْخَاصَّ وَ الْعَامَّ وَ الْمُحْكَمَ وَ الْمُتَشَابِهَ‏ فَوَضَعَ كُلَّ شَيْ‏ءٍ مَوْضِعَهُ

Thus he memories the abrogating, and worked with it, and he memorised the abrogated, so he stayed away from it, and he recognised the special and the general, and the decisive and the allegorical. He placed every thing in its place.

وَ قَدْ كَانَ يَكُونُ مِنْ رَسُولِ اللَّهِ ص الْكَلَامُ لَهُ وَجْهَانِ فَكَلَامٌ خَاصٌّ وَ كَلَامٌ عَامٌّ فَيَسْمَعُهُ مَنْ لَا يَعْرِفُ مَا عَنَى اللَّهُ سُبْحَانَهُ بِهِ وَ لَا مَا عَنَى رَسُولُ اللَّهِ ص فَيَحْمِلُهُ السَّامِعُ وَ يُوَجِّهُهُ عَلَى غَيْرِ مَعْرِفَةٍ بِمَعْنَاهُ وَ مَا [قَصَدَ] قُصِدَ بِهِ وَ مَا خَرَجَ مِنْ أَجْلِهِ

And there had transpired from Rasool-Allah^-azwj, the speech having two aspects for it – a special speech and a general speech. It was heard by the one who neither understood what Allah^-azwj the Glorious had Meant by it, nor what Rasool-Allah^-saww had meant. So the listener carried it and directed it upon without understanding its meaning and what had been aimed with it, and what reason it had emerged for.

وَ لَيْسَ كُلُّ أَصْحَابِ رَسُولِ اللَّهِ ص مَنْ كَانَ يَسْأَلُهُ وَ يَسْتَفْهِمُهُ حَتَّى إِنْ كَانُوا لَيُحِبُّونَ أَنْ يَجِي‏ءَ الْأَعْرَابِيُّ وَ الطَّارِئُ فَيَسْأَلَهُ ع حَتَّى‏ يَسْمَعُوا وَ كَانَ لَا يَمُرُّ بِي مِنْ ذَلِكَ شَيْ‏ءٌ إِلَّا سَأَلْتُهُ عَنْهُ وَ حَفِظْتُهُ

And it wasn’t so that every companion of Rasool-Allah^-saww was the one asking him^-saww and sought to understand it, until they loved it if the Bedouin and the random person could come and ask him^-saww, until they could hear it, and it was so that nothing from that passed by me^-asws except I^-asws asked him^-saww about it and memorised it.

فَهَذِهِ وُجُوهُ مَا عَلَيْهِ النَّاسُ فِي اخْتِلَافِهِمْ وَ عِلَلِهِمْ فِي رِوَايَاتِهِمْ‏

So these are the perspectives what the people are upon regarding their differing, and their reasons in their reporting’.[210]

211 و من خطبة له ع في عجيب صنعة الكون‏

Sermon 211 – And from a sermon of his^-asws regarding the marvellous workmanship (design) of the universe

وَ كَانَ مِنِ اقْتِدَارِ جَبَرُوتِهِ وَ بَدِيعِ لَطَائِفِ صَنْعَتِهِ أَنْ جَعَلَ مِنْ مَاءِ الْبَحْرِ الزَّاخِرِ الْمُتَرَاكِمِ الْمُتَقَاصِفِ‏ يَبَساً جَامِداً ثُمَّ فَطَرَ مِنْهُ أَطْبَاقاً فَفَتَقَهَا سَبْعَ سَمَاوَاتٍ بَعْدَ ارْتِتَاقِهَا فَاسْتَمْسَكَتْ بِأَمْرِهِ‏ وَ قَامَتْ عَلَى حَدِّهِ‏

‘It was from the Power of His^-azwj Force and excellence of the subtleness of His^-azwj Making that He^-azwj Made, from the abounding water of the heaped-up splashing ocean, the dry solid (earth). Then He^-azwj originated the layers from it and Split it into seven skies after their having been joined up, and Withheld it by His^-azwj Command, and it stood upon its limitations.

وَ أَرْسَى أَرْضاً يَحْمِلُهَا الْأَخْضَرُ الْمُثْعَنْجِرُ وَ الْقَمْقَامُ‏ الْمُسَخَّرُ قَدْ ذَلَّ لِأَمْرِهِ وَ أَذْعَنَ لِهَيْبَتِهِ وَ وَقَفَ الْجَارِي مِنْهُ لِخَشْيَتِهِ وَ جَبَلَ‏ جَلَامِيدَهَا وَ نُشُوزَ مُتُونِهَا وَ أَطْوَادِهَا [أَطْوَادَهَا] فَأَرْسَاهَا فِي مَرَاسِيهَا وَ أَلْزَمَهَا قَرَارَاتِهَا [قَرَارَتَهَا] فَمَضَتْ رُءُوسُهَا فِي الْهَوَاءِ وَ رَسَتْ أُصُولُهَا فِي الْمَاءِ

He^-azwj Made it to be bluish-green and surrounded the Force, having Humbled it to His^-azwj Command, and it submitted to His^-azwj Prestige, and flow from it stopped due to His^-azwj fear. And He^-azwj Made mountains of its boulders and Scattered its contents and its pegs. He^-azwj Set it down in its positions and Necessitated its stability. So, its peaks went into the air and its base was immersed in the water.

فَأَنْهَدَ جِبَالَهَا عَنْ سُهُولِهَا وَ أَسَاخَ‏ قَوَاعِدَهَا فِي مُتُونِ أَقْطَارِهَا وَ مَوَاضِعِ أَنْصَابِهَا فَأَشْهَقَ قِلَالَهَا وَ أَطَالَ أَنْشَازَهَا وَ جَعَلَهَا لِلْأَرْضِ عِمَاداً وَ أَرَّزَهَا فِيهَا أَوْتَاداً فَسَكَنَتْ عَلَى حَرَكَتِهَا مِنْ أَنْ تَمِيدَ بِأَهْلِهَا أَوْ تَسِيخَ‏ بِحِمْلِهَا أَوْ تَزُولَ عَنْ مَوَاضِعِهَا

He^-azwj Distributed its mountains upon its coasts and Fixed their foundations throughout its outskirts and placed of its Installations. He^-azwj Raised its peaks and Lengthened their bodies and Made these as pillars for the earth and Installed pegs in them. So, it (earth) settled upon its movements from either leaning with its inhabitants, or submerge with its burdens, or move from its positions.

فَسُبْحَانَ مَنْ أَمْسَكَهَا بَعْدَ مَوَجَانِ‏ مِيَاهِهَا وَ أَجْمَدَهَا بَعْدَ رُطُوبَةِ أَكْنَافِهَا فَجَعَلَهَا لِخَلْقِهِ مِهَاداً وَ بَسَطَهَا لَهُمْ فِرَاشاً فَوْقَ بَحْرٍ لُجِّيٍّ رَاكِدٍ لَا يَجْرِي‏ وَ قَائِمٍ لَا يَسْرِي تُكَرْكِرُهُ‏ الرِّيَاحُ الْعَوَاصِفُ وَ تَمْخُضُهُ الْغَمَامُ الذَّوَارِفُ- إِنَّ فِي ذلِكَ لَعِبْرَةً لِمَنْ يَخْشى‏

Glorious is the One^-azwj Who Withheld it after the waves of its waters and Solidified it after its wetness of its sides. He^-azwj Made it as a cradle for His^-azwj creatures and Spread it out for them as a bed above the deep oceans, sleeping, not flowing, and standing, not travelling. The stormy winds crackle it and the raging clouds draw water from it. Surely in that is a lesson for one who fears [79:26]’.[211]

212 و من خطبة له ع كان يستنهض بها أصحابه إلى جهاد أهل الشام في زمانه‏

Sermon 212 – And from a sermon of his^-asws he^-asws had mobilised his^-asws companions to battle the people of Syria during its time

اللَّهُمَّ أَيُّمَا عَبْدٍ مِنْ عِبَادِكَ سَمِعَ مَقَالَتَنَا الْعَادِلَةَ غَيْرَ الْجَائِرَةِ وَ الْمُصْلِحَةَ غَيْرَ الْمُفْسِدَةِ فِي الدِّينِ وَ الدُّنْيَا [غَيْرَ الْمُفْسِدَةِ] فَأَبَى بَعْدَ سَمْعِهِ لَهَا إِلَّا النُّكُوصَ عَنْ نُصْرَتِكَ وَ الْإِبْطَاءَ عَنْ إِعْزَازِ دِينِكَ

‘O Allah^-azwj! But rather, a servant from Your^-azwj servants listens to our words as being just, not tyrannous, and betterment in the religion, and the world without corruption, but he still refuses to it after having heard it, recoiling from helping You^-azwj, and the slowing down from strengthening Your^-azwj Religion.

فَإِنَّا نَسْتَشْهِدُكَ عَلَيْهِ يَا أَكْبَرَ الشَّاهِدِينَ شَهَادَةً وَ نَسْتَشْهِدُ عَلَيْهِ جَمِيعَ مَا أَسْكَنْتَهُ أَرْضَكَ وَ سمَاوَاتِكَ ثُمَّ أَنْتَ [بَعْدَهُ‏] بَعْدُ الْمُغْنِي عَنْ نَصْرِهِ وَ الْآخِذُ لَهُ بِذَنْبِهِ‏

I^-asws hereby keep You^-azwj as Witness, O Greatest of the Witnesses of Testimony, and we keep as witnesses upon him, the entirety of the ones settled in Your^-azwj earth and Your^-azwj skies. Then You^-azwj, afterwards, are the Needless from his help and One Seize him for his sins’.[212]

213 و من خطبة له ع في تمجيد اللّه و تعظيمه‏

Sermon 213 – And from a sermon of his^-asws in glorification of Allah^-azwj and revering Him^-azwj

الْحَمْدُ لِلَّهِ الْعَلِيِّ عَنْ شَبَهِ‏ الْمَخْلُوقِينَ الْغَالِبِ لِمَقَالِ الْوَاصِفِينَ الظَّاهِرِ بِعَجَائِبِ تَدْبِيرِهِ لِلنَّاظِرِينَ وَ الْبَاطِنِ بِجَلَالِ عِزَّتِهِ عَنْ فِكْرِ الْمُتَوَهِّمِينَ

‘The Praise is for Allah^-azwj, Exalted from the resemblances of the creatures, the Overcomer of the words of the describers, the Apparent with wondrous Management of His^-azwj to the beholders, and the Hidden with the Majesty of His^-azwj Mighty from the thoughts of the imaginers.

الْعَالِمِ بِلَا اكْتِسَابٍ وَ لَا ازْدِيَادٍ وَ لَا عِلْمٍ مُسْتَفَادٍ الْمُقَدِّرِ لِجَمِيعِ الْأُمُورِ بِلَا رَوِيَّةٍ وَ لَا ضَمِيرٍ الَّذِي لَا تَغْشَاهُ الظُّلَمُ وَ لَا يَسْتَضِي‏ءُ بِالْأَنْوَارِ وَ لَا يَرْهَقُهُ‏ لَيْلٌ وَ لَا يَجْرِي عَلَيْهِ نَهَارٌ لَيْسَ إِدْرَاكُهُ بِالْإِبْصَارِ وَ لَا عِلْمُهُ بِالْإِخْبَارِ

The Knower without collecting (knowledge), neither by addition nor any knowledge benefitted from. The Determiner of the entirety of the matters without reflecting or thinking, the One^-azwj Whom the darkness cannot overwhelm, nor can He^-azwj be illuminated by the lights, nor does a night overcome Him^-azwj, nor does the day flow upon Him^-azwj. His^-azwj realisation isn’t by the sights, nor is His^-azwj knowledge by the news’.

و منها في ذكر النبي ص‏

And from it in mentioning the Prophet^-saww

أَرْسَلَهُ بِالضِّيَاءِ وَ قَدَّمَهُ فِي الاصْطِفَاءِ فَرَتَقَ‏ بِهِ الْمَفَاتِقَ‏ وَ سَاوَرَ بِهِ الْمُغَالِبَ وَ ذَلَّلَ بِهِ الصُّعُوبَةَ وَ سَهَّلَ بِهِ الْحُزُونَةَ حَتَّى سَرَّحَ الضَّلَالَ عَنْ يَمِينٍ وَ شِمَالٍ‏

‘He^-azwj Sent him^-saww with the illumination and Preceded him^-saww regarding the Selection. The corruption was corrected by him^-saww, and the troubles were overcome by him^-saww, and the absurdities were disgraced by him^-saww, and the griefs were eased by him^-saww, until straying departed to the right and left’.[213]

214 و من خطبة له ع يصف جوهر الرسول، و يصف العلماء، و يعظ بالتقوى‏

Sermon 214 – And from a sermon of his^-asws, he^-asws describes essence of the Rasool^-saww, and he^-asws describes the scholars, and he^-asws preaches for the piety

وَ أَشْهَدُ أَنَّهُ عَدْلٌ عَدَلَ وَ حَكَمٌ فَصَلَ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ سَيِّدُ عِبَادِهِ

‘And from a sermon of his^-asws: ‘And I^-asws testify that He^-azwj is Just, Dispenses justice, and Decisive Ruling, and I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww and chief of His^-azwj servants.

كُلَّمَا نَسَخَ اللَّهُ الْخَلْقَ‏ فِرْقَتَيْنِ جَعَلَهُ فِي خَيْرِهِمَا لَمْ يُسْهِمْ فِيهِ عَاهِرٌ وَ لَا ضَرَبَ فِيهِ‏ فَاجِرٌ

Every time, Allah^-azwj Reproduced the creatures into two sects, Made him^-saww to be in the better of the two. Neither did a promiscuous one had a share in him^-saww, nor did an immoral one associated in him^-saww.

أَلَا وَ إِنَّ اللَّهَ سُبْحَانَهُ قَدْ جَعَلَ لِلْخَيْرِ أَهْلًا وَ لِلْحَقِّ دَعَائِمَ وَ لِلطَّاعَةِ عِصَماً وَ إِنَّ لَكُمْ عِنْدَ كُلِّ طَاعَةٍ عَوْناً مِنَ اللَّهِ سُبْحَانَهُ يَقُولُ‏ عَلَى الْأَلْسِنَةِ وَ يُثَبِّتُ [بِهِ‏] الْأَفْئِدَةَ فِيهِ كِفَاءٌ لِمُكْتَفٍ وَ شِفَاءٌ لِمُشْتَفٍ‏

Indeed, and Allah^-azwj the Glorious has Made people for the good, and pillars for the truth, and infallibility for the obedience, and that for every (act of) obedience there would be assistance for you from Allah^-azwj speaking upon the tongues, and affirming the hearts in it, being sufficient for the one seeking sufficiency, and a healing for the one seeking healing.

صفة العلماء

Attributes of the scholars

وَ اعْلَمُوا أَنَّ عِبَادَ اللَّهِ الْمُسْتَحْفَظِينَ‏ عِلْمَهُ يَصُونُونَ مَصُونَهُ وَ يُفَجِّرُونَ عُيُونَهُ يَتَوَاصَلُونَ بِالْوِلَايَةِ وَ يَتَلَاقَوْنَ بِالْمَحَبَّةِ وَ يَتَسَاقَوْنَ بِكَأْسٍ رَوِيَّةٍ وَ يَصْدُرُونَ بِرِيَّةٍ لَا تَشُوبُهُمُ الرِّيبَةُ وَ لَا تُسْرِعُ فِيهِمُ الْغِيبَةُ عَلَى ذَلِكَ عَقَدَ خَلْقَهُمْ وَ أَخْلَاقَهُمْ‏ فَعَلَيْهِ يَتَحَابُّونَ وَ بِهِ يَتَوَاصَلُونَ

And know, that the servants of Allah^-azwj, preserving His^-azwj Knowledge, are making His^-azwj Making, and are bursting forth His^-azwj springs, connecting with the Wilayah and meeting each other with the love, and they are ushering with the quenching cups, and are returning saturated. Neither does the doubt affect them nor is the backbiting quick among them. Upon that it (Wilayah) tied their creation and their manners. Upon it they are loving each other and by it they are connecting with each other.

فَكَانُوا كَتَفَاضُلِ الْبَذْرِ يُنْتَقَى‏ فَيُؤْخَذُ مِنْهُ وَ يُلْقَى قَدْ مَيَّزَهُ التَّخْلِيصُ وَ هَذَّبَهُ‏ التَّمْحِيصُ‏

So they were like the meritorious seeds, pure. It is taken from it and thrown away. The purification has distinguished them, and scrutiny has refined them.

العظة بالتقوى‏

The preaching for the piety

فَلْيَقْبَلِ امْرُؤٌ كَرَامَةً بِقَبُولِهَا وَ لْيَحْذَرْ قَارِعَةً قَبْلَ حُلُولِهَا وَ لْيَنْظُرِ امْرُؤٌ فِي قَصِيرِ أَيَّامِهِ وَ قَلِيلِ مُقَامِهِ فِي مَنْزِلٍ حَتَّى يَسْتَبْدِلَ بِهِ مَنْزِلًا فَلْيَصْنَعْ لِمُتَحَوَّلِهِ‏ وَ مَعَارِفِ مُنْتَقَلِهِ‏

Let a person accept the honour with its acceptance and let him be cautious of the Doom before its permeation, and let a person look into the shortness of his days and littleness of his stay in a house until he is replaced with a dwelling. Let him work for his transfer and known stages of his transfer.

فَطُوبَى لِذِي قَلْبٍ سَلِيمٍ أَطَاعَ مَنْ يَهْدِيهِ وَ تَجَنَّبَ مَنْ يُرْدِيهِ وَ أَصَابَ سَبِيلَ السَّلَامَةِ بِبَصَرِ مَنْ بَصَّرَهُ وَ طَاعَةِ هَادٍ أَمَرَهُ وَ بَادَرَ الْهُدَى قَبْلَ أَنْ تُغْلَقَ أَبْوَابُهُ- وَ تُقْطَعَ أَسْبَابُهُ وَ اسْتَفْتَحَ التَّوْبَةَ وَ أَمَاطَ الْحَوْبَةَ فَقَدْ أُقِيمَ عَلَى الطَّرِيقِ وَ هُدِيَ نَهْجَ السَّبِيلِ‏

Beatitude be for the one with a sound heart, obeying the one^-asws guiding him, and shunning the one ruining him, and he attains the way of safety with patience with the insight of the one^-asws who is insightful, and obedience to a guide of his^-asws instructions and rushes to the guidance before its doors are closed and its means are cut off, and gets the repentance opened up, and removes the stains (of sins), so he would be staying upon the road and guided on the right way’.[214]

215 و من دعاء له ع كان يدعو به كثيرا

Sermon 215 – And from a supplication of his^-asws he^-asws was frequently supplicating with

الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُصْبِحْ بِي مَيِّتاً وَ لَا سَقِيماً وَ لَا مَضْرُوباً عَلَى عُرُوقِي بِسُوءٍ وَ لَا مَأْخُوذاً بِأَسْوَإِ عَمَلِي وَ لَا مَقْطُوعاً دَابِرِي‏ وَ لَا مُرْتَدّاً عَنْ دِينِي وَ لَا مُنْكِراً لِرَبِّي وَ لَا مُسْتَوْحِشاً مِنْ إِيمَانِي وَ لَا مُلْتَبِساً عَقْلِي وَ لَا مُعَذَّباً بِعَذَابِ الْأُمَمِ مِنْ قَبْلِي

‘The Praise is for Allah^-azwj Who neither Caused me^-asws to die, nor sick, nor with evil afflicting upon my veins, nor Seized for my^-asws evil deeds, nor Cut off my^-asws road, nor as reneging from my^-asws religion, nor a denier of my^-asws Lord^-azwj, nor estranged from my^-asws Eman, nor is my^‑asws mind confused, nor Punished with Punishment of the communities before me^-asws.

أَصْبَحْتُ عَبْداً مَمْلُوكاً ظَالِماً لِنَفْسِي لَكَ الْحُجَّةُ عَلَيَّ وَ لَا حُجَّةَ لِي وَ لَا أَسْتَطِيعُ أَنْ آخُذَ إِلَّا مَا أَعْطَيْتَنِي وَ لَا أَتَّقِيَ إِلَّا مَا وَقَيْتَنِي

I^-asws have become an owned slave, unjust to myself^-asws. For You^-azwj is the Argument against me^-asws and there is no argument for me^-asws nor am I^-asws capable to taking (anything) except what You^-azwj have Given me^-asws, nor can I^-asws save myself^-asws except what You^-azwj Save me^‑asws from.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أَفْتَقِرَ فِي غِنَاكَ أَوْ أَضِلَّ فِي هُدَاكَ أَوْ أُضَامَ فِي سُلْطَانِكَ أَوْ أُضْطَهَدَ وَ الْأَمْرُ لَكَ

O Allah^-azwj! I^-asws seek Refuge with You^-azwj from being impoverished in Your^-azwj riches, or straying in Your^-azwj Guidance, or being oppressed in Your^-azwj Authority, or being persecuted while the Command is for You^-azwj.

اللَّهُمَّ اجْعَلْ نَفْسِي أَوَّلَ كَرِيمَةٍ تَنْتَزِعُهَا مِنْ كَرَائِمِي وَ أَوَّلَ وَدِيعَةٍ تَرْتَجِعُهَا مِنْ وَدَائِعِ نِعَمِكَ عِنْدِي

O Allah^-azwj! Make my^-asws soul to be the first honourable thing from my^-asws honourable things You^-azwj Take from me^-asws, and the first deposit from the deposits of Your^-azwj bounties You^‑azwj Take back.

اللَّهُمَّ إِنَّا نَعُوذُ بِكَ أَنْ نَذْهَبَ عَنْ قَوْلِكَ أَوْ أَنْ نُفْتَتَنَ عَنْ دِينِكَ أَوْ تَتَابَعَ [تَتَتَابَعَ‏] بِنَا أَهْوَاؤُنَا دُونَ الْهُدَى الَّذِي جَاءَ مِنْ عِنْدِكَ‏

O Allah^-azwj! We seek Refuge with You^-azwj from going away from Your^-azwj Word, or from being tempted away from Your^-azwj religion, or from pursuing our whims rather than the Guidance which has come from Your^-azwj Presence!’[215]

216 و من خطبة له ع خطبها بصفين‏

Sermon 216 – And from a sermon of his^-asws he had addressed it at Siffeen

أَمَّا بَعْدُ فَقَدْ جَعَلَ اللَّهُ سُبْحَانَهُ لِي عَلَيْكُمْ حَقّاً بِوِلَايَةِ أَمْرِكُمْ وَ لَكُمْ عَلَيَّ مِنَ الْحَقِّ مِثْلُ الَّذِي لِي عَلَيْكُمْ-

‘As for after, Allah^-azwj the Glorious has Made rights upon you to be for me^-asws with governing your affairs, and for you all there are rights upon me^-asws similar to those which are for me^-asws upon you all!

حق الوالي و حق الرعية

Right of the ruler and right of the citizen

ثُمَّ جَعَلَ سُبْحَانَهُ مِنْ حُقُوقِهِ حُقُوقاً افْتَرَضَهَا لِبَعْضِ النَّاسِ عَلَى بَعْضٍ فَجَعَلَهَا تَتَكَافَأُ فِي وُجُوهِهَا وَ يُوجِبُ بَعْضُهَا بَعْضاً وَ لَا يُسْتَوْجَبُ بَعْضُهَا إِلَّا بِبَعْضٍ وَ أَعْظَمُ مَا افْتَرَضَ سُبْحَانَهُ‏ مِنْ تِلْكَ الْحُقُوقِ حَقُّ الْوَالِي عَلَى الرَّعِيَّةِ وَ حَقُّ الرَّعِيَّةِ عَلَى الْوَالِي فَرِيضَةٌ فَرَضَهَا اللَّهُ سُبْحَانَهُ لِكُلٍّ عَلَى كُلٍّ

Then He^-azwj the Glorious Made rights from His^-azwj rights Obligation some of the people upon the others. He^-azwj Made these as sufficing in its aspects, and Obligating each other, and part of it is not Obligatory except by part, and the greatest of what the Glorious Obligated from those rights is the right of the ruler upon the citizens, and right of the citizens upon the ruler, being an Obligation Obligated by Allah^-azwj the Glorious, for every one upon every one.

فَجَعَلَهَا نِظَاماً لِأُلْفَتِهِمْ وَ عِزّاً لِدِينِهِمْ فَلَيْسَتْ تَصْلُحُ الرَّعِيَّةُ إِلَّا بِصَلَاحِ الْوُلَاةِ وَ لَا تَصْلُحُ الْوُلَاةُ إِلَّا بِاسْتِقَامَةِ الرَّعِيَّةِ فَإِذَا أَدَّتِ الرَّعِيَّةُ إِلَى الْوَالِي حَقَّهُ وَ أَدَّى الْوَالِي إِلَيْهَا حَقَّهَا عَزَّ الْحَقُّ بَيْنَهُمْ وَ قَامَتْ مَنَاهِجُ الدِّينِ وَ اعْتَدَلَتْ مَعَالِمُ الْعَدْلِ وَ جَرَتْ عَلَى أَذْلَالِهَا السُّنَنُ

He^-azwj Made these to be a system as a kindness to them and honour of their Religion. Thus, the citizens cannot be corrected except by the correct ruler, nor can the ruler be corrected except by the steadfastness of the citizens. So, when the citizens fulfil to the ruler his right and the ruler fulfils to them of their rights, the truth would be honour between them, and the manifesto of the Religion would stand, and the affairs of justice would be judicial, and the flow of the Sunnah would flow upon them.

فَصَلُحَ بِذَلِكَ الزَّمَانُ وَ طُمِعَ فِي بَقَاءِ الدَّوْلَةِ وَ يَئِسَتْ مَطَامِعُ الْأَعْدَاءِ وَ إِذَا غَلَبَتِ الرَّعِيَّةُ وَالِيَهَا أَوْ أَجْحَفَ الْوَالِي بِرَعِيَّتِهِ اخْتَلَفَتْ هُنَالِكَ الْكَلِمَةُ وَ ظَهَرَتْ مَعَالِمُ الْجَوْرِ وَ كَثُرَ الْإِدْغَالُ فِي الدِّينِ وَ تُرِكَتْ مَحَاجُّ السُّنَنِ‏

Thus, by that, the times would be correct and there would be a convection in the lasting of the government, and the greed of the enemies would be despaired of. When the citizens overcome upon its ruler, or the ruler suppresses his citizens, the word would differ over there and the affairs of tyranny would appear, and mischief in the Religion would be frequent, and the middle way of the Sunnah would be neglected.

فَعُمِلَ بِالْهَوَى وَ عُطِّلَتِ الْأَحْكَامُ وَ كَثُرَتْ عِلَلُ النُّفُوسِ فَلَا يُسْتَوْحَشُ لِعَظِيمِ حَقٍّ عُطِّلَ وَ لَا لِعَظِيمِ بَاطِلٍ فُعِلَ فَهُنَالِكَ تَذِلُّ الْأَبْرَارُ وَ تَعِزُّ الْأَشْرَارُ وَ تَعْظُمُ تَبِعَاتُ اللَّهِ عِنْدَ الْعِبَادِ

So, they would work with the whims, and suspend the rulings, and the illnesses of the soul would be abundant. There would be no fear of suspending greater rights nor doing greater wrongs. Over there, the righteous would be humiliated and the evil ones would be honoured, and there would be great repercussions of Allah^-azwj with the servants.

فَعَلَيْكُمْ بِالتَّنَاصُحِ فِي ذَلِكَ وَ حُسْنِ التَّعَاوُنِ عَلَيْهِ فَلَيْسَ أَحَدٌ وَ إِنِ اشْتَدَّ عَلَى رِضَا اللَّهِ حِرْصُهُ وَ طَالَ فِي الْعَمَلِ اجْتِهَادُهُ بِبَالِغٍ حَقِيقَةَ مَا اللَّهُ أَهْلُهُ مِنَ الطَّاعَةِ لَهُ وَ لَكِنْ مِنْ وَاجِبِ حُقُوقِ اللَّهِ عَلَى الْعِبَادِ النَّصِيحَةُ بِمَبْلَغِ جُهْدِهِمْ وَ التَّعَاوُنُ عَلَى إِقَامَةِ الْحَقِّ بَيْنَهُمْ

Upon you is to be with counselling each other during that, and goodly support upon it. There isn’t anyone, and even if he is intensely eager upon pleasing Allah^-azwj, and prolongs his struggle in the deeds, to be able to reach the reality of what Allah^-azwj is Rightful of, from the obedience to Him^-azwj. But, from the Obligatory rights of Allah^-azwj upon the servants is the council to the extent of their efforts, and co-operating with each other upon establishment of the truth between them.

وَ لَيْسَ امْرُؤٌ وَ إِنْ عَظُمَتْ فِي الْحَقِّ مَنْزِلَتُهُ وَ تَقَدَّمَتْ فِي الدِّينِ فَضِيلَتُهُ بِفَوْقِ أَنْ يُعَانَ عَلَى مَا حَمَّلَهُ اللَّهُ مِنْ حَقِّهِ وَ لَا امْرُؤٌ وَ إِنْ صَغَّرَتْهُ النُّفُوسُ وَ اقْتَحَمَتْهُ الْعُيُونُ بِدُونِ أَنْ يُعِينَ عَلَى ذَلِكَ أَوْ يُعَانَ عَلَيْهِ

There isn’t any person, and even if he is great of status regarding the truth, and advanced in his merit of the Religion, to be above from co-operating (with others) upon what Allah^-azwj has Loaded upon him of His^-azwj Rights, nor is there any person, and even if the people have belittled him, and the eyes have humbled him, to be below from co-operating upon that, or assisting upon it.’.

فَأَجَابَهُ رَجُلٌ مِنْ أَصْحَابِهِ بِكَلَامٍ طَوِيلٍ يُكْثِرُ فِيهِ الثَّنَاءَ عَلَيْهِ وَ يَذْكُرُ سَمْعَهُ وَ طَاعَتَهُ لَهُ

A man from his^-asws companions answered him with a long speech, frequenting the praise upon him^-asws in it, and mentioning his listening and obedience to him^-asws.

فَقَالَ ع إِنَّ مِنْ حَقِّ مَنْ عَظُمَ جَلَالُ اللَّهِ فِي نَفْسِهِ وَ جَلَّ مَوْضِعُهُ مِنْ قَلْبِهِ أَنْ يَصْغُرَ عِنْدَهُ لِعِظَمِ ذَلِكَ كُلُّ مَا سِوَاهُ وَ إِنَّ أَحَقَّ مَنْ كَانَ كَذَلِكَ لَمَنْ عَظُمَتْ‏ نِعْمَةُ اللَّهِ عَلَيْهِ‏ وَ لَطُفَ إِحْسَانُهُ إِلَيْهِ فَإِنَّهُ لَمْ تَعْظُمْ نِعْمَةُ اللَّهِ عَلَى أَحَدٍ إِلَّا ازْدَادَ حَقُّ اللَّهِ عَلَيْهِ عِظَماً

He^-asws said: ‘Surely, from a right is that one should magnify the Majesty of Allah^-azwj within himself, and Majesty of His^-azwj Position from him, that he should belittle in his presence all what is besides it, and that the most rightful is one who was like that to the one who revered the Attributes of Allah^-azwj unto him, and Kindness of His^-azwj favours to him, for the one who does not revere the Attributes of Allah^-azwj upon anyone except it would increase the reverence of rights of Allah^-azwj upon him.

وَ إِنَّ مِنْ أَسْخَفِ حَالاتِ الْوُلَاةِ عِنْدَ صَالِحِ النَّاسِ أَنْ يُظَنَّ بِهِمْ حُبُّ الْفَخْرِ وَ يُوضَعَ أَمْرُهُمْ عَلَى الْكِبْرِ وَ قَدْ كَرِهْتُ أَنْ يَكُونَ جَالَ فِي ظَنِّكُمْ أَنِّي أُحِبُّ الْإِطْرَاءَ وَ اسْتِمَاعَ الثَّنَاءِ وَ لَسْتُ بِحَمْدِ اللَّهِ كَذَلِكَ وَ لَوْ كُنْتُ أُحِبُّ أَنْ يُقَالَ ذَلِكَ لَتَرَكْتُهُ انْحِطَاطاً لِلَّهِ سُبْحَانَهُ عَنْ تَنَاوُلِ مَا هُوَ أَحَقُّ بِهِ مِنَ الْعَظَمَةِ وَ الْكِبْرِيَاءِ

The most absurd of the states of the ruler in the presence of the righteous people is that he thinks with them loving the pride and places their affairs upon the arrogance. And I^-asws have disliked that there should be roaming in your thoughts that I^-asws love the listening to the eulogies and the praises, but I^-asws do not like that, by the praise of Allah^-azwj. And if I^-asws had loved for that to be said, I^-asws would have neglected it in submissiveness to Allah^-azwj the Glorious from taking what He^-azwj is more rightful with it, of the Magnificence and the Sublimeness.

وَ رُبَّمَا اسْتَحْلَى النَّاسُ الثَّنَاءَ بَعْدَ الْبَلَاءِ فَلَا تُثْنُوا عَلَيَّ بِجَمِيلِ ثَنَاءٍ لِإِخْرَاجِي نَفْسِي إِلَى اللَّهِ وَ إِلَيْكُمْ مِنَ التَّقِيَّةِ فِي حُقُوقٍ لَمْ أَفْرُغْ مِنْ أَدَائِهَا وَ فَرَائِضَ لَا بُدَّ مِنْ إِمْضَائِهَا

And sometimes the people release the praises after the afflictions, so you should not extol praises upon me^-asws with the beautiful praises of my^-asws extracting myself^-asws to Allah^-azwj and to you all of the dissimulation (Taqiyyah) regarding the rights I^-asws could not be free from fulfilling these, and the Obligations there was no escape from implementing these.

فَلَا تُكَلِّمُونِي بِمَا تُكَلَّمُ بِهِ الْجَبَابِرَةُ وَ لَا تَتَحَفَّظُوا مِنِّي بِمَا يُتَحَفَّظُ بِهِ عِنْدَ أَهْلِ الْبَادِرَةِ وَ لَا تُخَالِطُونِي‏ بِالْمُصَانَعَةِ وَ لَا تَظُنُّوا بِي اسْتِثْقَالًا فِي حَقٍ‏ قِيلَ لِي وَ لَا الْتِمَاسَ إِعْظَامٍ لِنَفْسِي فَإِنَّهُ مَنِ اسْتَثْقَلَ الْحَقَّ أَنْ يُقَالَ لَهُ أَوِ الْعَدْلَ أَنْ يُعْرَضَ عَلَيْهِ كَانَ الْعَمَلُ بِهِمَا أَثْقَلَ عَلَيْهِ

So do not speak to me^-asws with what you would speak to the tyrants with, nor keep away from me^-asws with what the people of passion are evaded, nor mingle with me^-asws with the deception, nor think of me^-asws as being heaving regarding a truth said to me, and I^-asws do not seek magnificence for myself^-asws, for the one who considers the truth to be heavy if it is said to him, or the justice if it is presented to him, the acting with these would be heaving upon him.

فَلَا تَكُفُّوا عَنْ مَقَالَةٍ بِحَقٍّ أَوْ مَشُورَةٍ بِعَدْلٍ فَإِنِّي لَسْتُ فِي نَفْسِي بِفَوْقِ أَنْ أُخْطِئَ وَ لَا آمَنُ ذَاكَ مِنْ فِعْلِي إِلَّا أَنْ يَكْفِيَ اللَّهُ مِنْ نَفْسِي مَا هُوَ أَمْلَكُ بِهِ مِنِّي فَإِنَّمَا أَنَا وَ أَنْتُمْ عَبِيدٌ مَمْلُوكُونَ لِرَبٍّ لَا رَبَّ غَيْرُهُ يَمْلِكُ مِنَّا مَا لَا نَمْلِكُ مِنْ أَنْفُسِنَا وَ أَخْرَجَنَا مِمَّا كُنَّا فِيهِ إِلَى مَا صَلَحْنَا عَلَيْهِ فَأَبْدَلَنَا بَعْدَ الضَّلَالَةِ بِالْهُدَى وَ أَعْطَانَا الْبَصِيرَةَ بَعْدَ الْعَمَى‏.

Do not refrain from speaking the truth, or consultation with fairness, for I^-asws am not within myself, above from erring, nor is that safe from my^-asws deeds. Indeed! Allah^-azwj Restrains myself^-asws, who He^-azwj is more controlling with it than I^-asws am, for rather I and you are owned slaves of a Lord^-azwj, there is no Lord^-azwj other than Him^-azwj. He^-azwj Owns from us what we do not own from ourselves, and He^-azwj Extracts us from what we would be indulging in, to what He^-azwj Corrects us upon. Thus, He^-azwj Replaces us with the guidance after straying, and Gives us the insight after the blindness’.[216]

217 و من كلام له ع في التظلم و التشكي من قريش‏

Sermon 217 – And from a speech of his^-asws regarding the grievance and the complaint from Quraysh

اللَّهُمَّ إِنِّي أَسْتَعْدِيكَ‏ عَلَى قُرَيْشٍ وَ مَنْ أَعَانَهُمْ فَإِنَّهُمْ قَدْ قَطَعُوا رَحِمِي وَ أَكْفَئُوا إِنَائِي‏ وَ أَجْمَعُوا عَلَى مُنَازَعَتِي حَقّاً كُنْتُ أَوْلَى بِهِ مِنْ غَيْرِي

O Allah^-azwj! I^-asws seek Your^-azwj Assistance against Quraysh and the ones assisting them, for they have cut-off my^-asws kinship, and overturned my^-asws pot (rights), and they united upon snatching away from me^-asws my^-asws right I^-asws was foremost with than others.

وَ قَالُوا أَلَا إِنَّ فِي الْحَقِّ أَنْ تَأْخُذَهُ وَ فِي الْحَقِّ أَنْ تُمْنَعَهُ فَاصْبِرْ مَغْمُوماً أَوْ مُتْ مُتَأَسِّفاً

And they said, ‘Indeed! It would be right if you^-asws were to take it (caliphate) and it would be right if you^-asws are prevented it, so either be patience in sadness or die in regret!’

فَنَظَرْتُ فَإِذَا لَيْسَ لِي رَافِدٌ وَ لَا ذَابٌ‏ وَ لَا مُسَاعِدٌ إِلَّا أَهْلَ بَيْتِي فَضَنَنْتُ‏ بِهِمْ عَنِ الْمَنِيَّةِ فَأَغْضَيْتُ عَلَى الْقَذَى‏ وَ جَرِعْتُ رِيقِي عَلَى الشَّجَا وَ صَبَرْتُ مِنْ كَظْمِ الْغَيْظِ عَلَى أَمَرَّ مِنَ الْعَلْقَمِ وَ آلَمَ لِلْقَلْبِ مِنْ وَخْزِ الشِّفَارِ

I^-asws looked around, and there was neither any supporter for me^-asws nor any defender, nor any assistant, except my^-asws family members. I^-asws refrained with them from the death. I^-asws closed my^-asws eyes upon the speck and swallowed my^-asws saliva upon the lump, and observed patience by swallowing the rage upon (what was) bitterer than the colocynth and more painful for the heart than slicing (carving) knives’.[217]

[قال الشريف رضي الله عنه و قد مضى هذا الكلام في أثناء خطبة متقدمة إلا أني ذكرته هاهنا لاختلاف الروايتين‏]

The (compiler) Al-Shareef, may Allah^-azwj be Pleased with him^-ra, said, ‘This speech is in two previous sermons except that I^-ra only mentioned it over here due to the differences of the two reports’.

218 و من كلام له ع في ذكر السائرين إلى البصرة لحربه ع‏

Sermon 218 – And from a speech of his^-asws in mentioning the travellers of Al-Basra to battle him^-asws

فَقَدِمُوا عَلَى عُمَّالِي وَ خُزَّانِ بَيْتِ [مَالِ‏] الْمُسْلِمِينَ الَّذِي فِي يَدَيَّ وَ عَلَى أَهْلِ مِصْرٍ كُلُّهُمْ فِي طَاعَتِي وَ عَلَى بَيْعَتِي فَشَتَّتُوا كَلِمَتَهُمْ وَ أَفْسَدُوا عَلَيَّ جَمَاعَتَهُمْ وَ وَثَبُوا عَلَى شِيعَتِي فَقَتَلُوا طَائفَةً منْهُمْ غَدْراً وَ [طَائفَةً] طَائفَةٌ عَضُّوا عَلَى أَسْيَافِهِمْ‏ فَضَارَبُوا بِهَا حَتَّى لَقُوا اللَّهَ صَادِقِينَ‏

‘They are going ahead to the office bearers and treasurers of the public treasury of the Muslims which is in my^-asws hands, and upon the people of the cities, all of them in my^-asws obedience and upon my^-asws allegiance. They divided their talk and corrupted upon their communities, and they pounced upon my^-asws Shias, and they killed a party of them by treachery, and a party hit upon their swords and they struck until they met Allah^-azwj as truthful’.[218]

219 و من كلام له ع لما مر بطلحة بن عبد الله و عبد الرحمن بن عتاب بن أسيد و هما قتيلان يوم الجمل‏

Sermon 219 – And from a speech of his^-asws when he^-asws passed by Talha and Abdul Rahman Bin Attab Bin Aseyd, and they had both been slain on the day of the camel

لَقَدْ أَصْبَحَ أَبُو مُحَمَّدٍ بِهَذَا الْمَكَانِ غَرِيباً أَمَا وَ اللَّهِ لَقَدْ كُنْتُ أَكْرَهُ أَنْ تَكُونَ قُرَيْشٌ قَتْلَى تَحْتَ بُطُونِ الْكَوَاكِبِ أَدْرَكْتُ وَتْرِي‏ مِنْ بَنِي عَبْدِ مَنَافٍ وَ [أَفْلَتَنِي أَعْيَارُ] أَفْلَتَتْنِي أَعْيَانُ بَنِي [جُمَحٍ‏] جُمَحَ لَقَدْ أَتْلَعُوا أَعْنَاقَهُمْ إِلَى أَمْرٍ لَمْ يَكُونُوا أَهْلَهُ فَوُقِصُوا دُونَهُ‏

‘Abu Muhammad has come to this strange place. But, by Allah^-azwj! I^-asws had disliked for Quraysh to be killed beneath the belly of the stars. I^-asws have come across my^-asws retaliation from the clan of Abd Manaf, and notables of the clan of Jumh have escaped me^-asws. They had brought out their necks to a matter they did not happen to be its rightful ones, and they were cut down below it’.[219]

220 و من كلام له ع في وصف السالك الطريق إلى اللّه سبحانه‏

Sermon 220 – And from a speech of his^-asws in describing the traveller on the path to Allah^-azwj the Glorious

قَدْ أَحْيَا عَقْلَهُ‏ وَ أَمَاتَ نَفْسَهُ‏ حَتَّى دَقَّ جَلِيلُهُ‏ وَ لَطُفَ غَلِيظُهُ‏ وَ بَرَقَ لَهُ لَامِعٌ كَثِيرُ الْبَرْقِ فَأَبَانَ لَهُ الطَّرِيقَ وَ سَلَكَ بِهِ السَّبِيلَ وَ تَدَافَعَتْهُ‏ الْأَبْوَابُ إِلَى بَابِ السَّلَامَةِ وَ دَارِ الْإِقَامَةِ وَ ثَبَتَتْ رِجْلَاهُ بِطُمَأْنِينَةِ بَدَنِهِ فِي قَرَارِ الْأَمْنِ وَ الرَّاحَةِ بِمَا اسْتَعْمَلَ قَلْبَهُ وَ أَرْضَى رَبَّهُ‏

‘He revived his intellect and killed off his self until his majesty (fat body) became thin, and his harshness became kindness, and there flashed for him light of many flashes of lightning and clarified the path for him and travelled with him on the way, and defended him from the doors to the door of safety and the house of staying, affirmed his legs with the wishes of his body regarding the state of safety and the rest due to what he had utilised his heart and pleased his Lord^-azwj’.[220]

221 و من كلام له ع قاله بعد تلاوته‏ أَلْهاكُمُ التَّكاثُرُ حَتَّى زُرْتُمُ الْمَقابِرَ

Sermon 221 – And from a speech of his^-asws having said it after reciting: The augmentation diverts you [102:1] Until you visit the graves [102:2]

يَا لَهُ مَرَاماً مَا أَبْعَدَهُ وَ زَوْراً مَا أَغْفَلَهُ‏ وَ خَطَراً مَا أَفْظَعَهُ لَقَدِ اسْتَخْلَوْا مِنْهُمْ أَيَّ مُدَّكِرٍ وَ تَنَاوَشُوهُمْ‏ مِنْ مَكانٍ بَعِيدٍ

Oh the wishing for it, how distant it is, and visitors, how heedless they are of it, and danger, how horrible it is. They are devoid from them of whichever lesson there is to take and instead took them from remote places.

أَ فَبِمَصَارِعِ آبَائِهِمْ يَفْخَرُونَ أَمْ بِعَدِيدِ الْهَلْكَى يَتَكَاثَرُونَ يَرْتَجِعُونَ مِنْهُمْ أَجْسَاداً خَوَتْ‏ وَ حَرَكَاتٍ سَكَنَتْ وَ لَأَنْ يَكُونُوا عِبَراً أَحَقُّ مِنْ أَنْ يَكُونُوا مُفْتَخَراً وَ لَأَنْ يَهْبِطُوا بِهِمْ جَنَابَ ذِلَّةٍ أَحْجَى‏ مِنْ أَنْ يَقُومُوا بِهِمْ مَقَامَ عِزَّةٍ

Are they priding with the graves of their forefathers of with the number of the deceased they are boasting from the bodies? The bodies are decayed, and the movements have become still, and because they are more rightful of being a lesson than from being a priding, and because it is more of an argument with a side of disgrace of descending with than for a place of honour to stand with them.

لَقَدْ نَظَرُوا إِلَيْهِمْ بِأَبْصَارِ الْعَشْوَةِ وَ ضَرَبُوا مِنْهُمْ فِي غَمْرَةِ جَهَالَةٍ وَ لَوِ اسْتَنْطَقُوا عَنْهُمْ عَرَصَاتِ تِلْكَ الدِّيَارِ الْخَاوِيَةِ وَ الرُّبُوعِ‏ الْخَالِيَةِ لَقَالَتْ ذَهَبُوا فِي الْأَرْضِ ضُلَّالًا وَ ذَهَبْتُمْ فِي أَعْقَابِهِمْ جُهَّالًا تَطَئُونَ فِي هَامِهِمْ‏ وَ تَسْتَنْبِتُونَ‏ فِي أَجْسَادِهِمْ وَ تَرْتَعُونَ‏ فِيمَا لَفَظُوا وَ تَسْكُنُونَ فِيمَا خَرَّبُوا

They had looked at them with the weak sights, and they struck from them in the wading of ignorance, and if they could speak on their behalf, the plains of those ruined houses and vacant courtyards, these would say, ‘They have gone in the ground as strayers’, and you are going in their heels in ignorance, treading in their skulls, and building buildings upon their bodies and cultivating in what had uttered, and dwelling in what they had ruined.

وَ إِنَّمَا الْأَيَّامُ بَيْنَكُمْ وَ بَيْنَهُمْ بَوَاكٍ‏ وَ نَوَائِحُ‏ عَلَيْكُمْ أُولَئِكُمْ سَلَفُ غَايَتِكُمْ‏ وَ فُرَّاطُ مَنَاهِلِكُمْ‏ الَّذِينَ كَانَتْ لَهُمْ مَقَاوِمُ‏ الْعِزِّ وَ حَلَبَاتُ‏ الْفَخْرِ مُلُوكاً وَ سُوَقاً سَلَكُوا فِي بُطُونِ الْبَرْزَخِ‏ سَبِيلًا سُلِّطَتِ الْأَرْضُ عَلَيْهِمْ فِيهِ فَأَكَلَتْ مِنْ لُحُومِهِمْ وَ شَرِبَتْ مِنْ دِمَائِهِمْ

And rather the days between you and them are crying and lamenting upon you all. They are your predecessors in their peak and ahead in reaching the watering place, those who had honourable positions for them, and they milked the pride of kings, and they have been ushered to the interior of purgatory in a way the ground has prevailed upon them being in it, so it ate from their flesh and drank their blood.

فَأَصْبَحُوا فِي فَجَوَاتِ‏ قُبُورِهِمْ جَمَاداً لَا يَنْمُونَ‏ وَ ضِمَاراً لَا يُوجَدُونَ لَا يُفْزِعُهُمْ وُرُودُ الْأَهْوَالِ وَ لَا يَحْزُنُهُمْ تَنَكُّرُ الْأَحْوَالِ وَ لَا يَحْفِلُونَ‏ بِالرَّوَاجِفِ‏ وَ لَا يَأْذَنُونَ‏ لِلْقَوَاصِفِ‏

They have come to be in hollowness of their graves as inanimate objects not growing (anymore), and hidden, nor to be found (anymore). They are neither panicking at the arrival of horrors nor are they grieving at the adverse situations, nor do they care with the earthquakes, nor are they listening to the thunders.

غُيَّباً لَا يُنْتَظَرُونَ وَ شُهُوداً لَا يَحْضُرُونَ وَ إِنَّمَا كَانُوا جَمِيعاً فَتَشَتَّتُوا وَ [أُلَّافاً] آلَافاً فَافْتَرَقُوا وَ مَا عَنْ طُولِ عَهْدِهِمْ وَ لَا بُعْدِ مَحَلِّهِمْ عَمِيَتْ أَخْبَارُهُمْ وَ صَمَّتْ‏ دِيَارُهُمْ وَ لَكِنَّهُمْ سُقُوا كَأْساً بَدَّلَتْهُمْ بِالنُّطْقِ خَرَساً وَ بِالسَّمْعِ صَمَماً وَ بِالْحَرَكَاتِ سُكُوناً

They are hidden (gone), not being awaited, and witnesses not being present, and rather they were together, so they are (now) scattered, and were compiled (as battalions), now they are separated. Neither it has not been long, their time (in the world), nor is their neighbourhood far. Their news is blinded (not known), and their houses are silent (from them), but they have been quenched a cup (of death) which has replaced their talking with muteness, and the hearing with the deafness, and the movement with the stillness.

فَكَأَنَّهُمْ فِي ارْتِجَالِ الصِّفَةِ صَرْعَى‏ سُبَاتٍ‏ جِيرَانٌ لَا يَتَأَنَّسُونَ وَ أَحِبَّاءُ لَا يَتَزَاوَرُونَ بَلِيَتْ‏ بَيْنَهُمْ عُرَا التَّعَارُفِ وَ انْقَطَعَتْ مِنْهُمْ أَسْبَابُ الْإِخَاءِ فَكُلُّهُمْ وَحِيدٌ وَ هُمْ جَمِيعٌ وَ بِجَانِبِ الْهَجْرِ وَ هُمْ أَخِلَّاءُ

It is as if they are in a hopeless state, lying down in a sleep, neighbours not comforting each other, and loved ones nor visiting each other. The handhold of familiarity has decayed between them, and the means of brotherhood has been terminated from them. All of them are alone while they are a group, and they are strangers while they are friends.

لَا يَتَعَارَفُونَ لِلَيْلٍ صَبَاحاً وَ لَا لِنَهَارٍ مَسَاءً أَيُّ الْجَدِيدَيْنِ‏ ظَعَنُوا فِيهِ كَانَ عَلَيْهِمْ سَرْمَداً شَاهَدُوا مِنْ أَخْطَارِ دَارِهِمْ أَفْظَعَ مِمَّا خَافُوا وَ رَأَوْا مِنْ آيَاتِهَا أَعْظَمَ مِمَّا قَدَّرُوا-

They are neither recognising a morning for a night, nor an evening for a day which of the two is newer. They are pretending in it. These are constantly upon them. They are witnessing the dangers of their houses to be more terrible than what they had feared, and they are seeing from its signs to be mightier than what they have estimated.

[فَكِلَا] فَكِلْتَا الْغَايَتَيْنِ‏ مُدَّتْ لَهُمْ إِلَى مَبَاءَةٍ فَاتَتْ مَبَالِغَ الْخَوْفِ وَ الرَّجَاءِ فَلَوْ كَانُوا يَنْطِقُونَ بِهَا لَعَيُّوا بِصِفَةِ مَا شَاهَدُوا وَ مَا عَايَنُوا وَ لَئِنْ عَمِيَتْ آثَارُهُمْ وَ انْقَطَعَتْ أَخْبَارُهُمْ لَقَدْ رَجَعَتْ فِيهِمْ أَبْصَارُ الْعِبَرِ وَ سَمِعَتْ عَنْهُمْ آذَانُ الْعُقُولِ وَ تَكَلَّمُوا مِنْ غَيْرِ جِهَاتِ النُّطْقِ

Both the peaks (Paradise and Hell) have been extended for them up to beyond reach of fear and hope. If they could have spoken with it, they would have been unable to describe what they are witnessing and what they are seeing, and even though their traces have been hidden and their news has been cut, the sight can return with the lessons among them, and the ears of intellect can hear about them, and they can talk from without the aspects of speaking.

فَقَالُوا كَلَحَتِ‏ الْوُجُوهُ النَّوَاضِرُ وَ خَوَتِ‏ الْأَجْسَامُ النَّوَاعِمُ وَ لَبِسْنَا أَهْدَامَ‏ الْبِلَى وَ تَكَاءَدَنَا ضِيقُ الْمَضْجَعِ وَ تَوَارَثْنَا الْوَحْشَةَ وَ [تَهَدَّمَتْ‏] تَهَكَّمَتْ‏ عَلَيْنَا الرُّبُوعُ‏ الصُّمُوتُ فَانْمَحَتْ مَحَاسِنُ أَجْسَادِنَا وَ تَنَكَّرَتْ مَعَارِفُ صُوَرِنَا وَ طَالَتْ فِي مَسَاكِنِ الْوَحْشَةِ إِقَامَتُنَا وَ لَمْ نَجِدْ مِنْ كَرْبٍ فَرَجاً وَ لَا مِنْ ضِيقٍ مُتَّسَعاً

They are saying, ‘The grinning faces have frowned, and the delicate bodies have crumbled, we are wearing the decaying clothes, and it is gruesome upon us the narrowness of the lying places, and we have inherited the loneliness, and the silent staying places are getting ruined upon us. The beauty of our bodies has been erased, and our known features are abhorrent, and, and our stay in the dwellings of loneliness is prolonged, and we cannot find any relief nearby nor any vastness from narrowness.

‏ فَلَوْ مَثَّلْتَهُمْ بِعَقْلِكَ أَوْ كُشِفَ عَنْهُمْ مَحْجُوبُ الْغِطَاءِ لَكَ وَ قَدِ ارْتَسَخَتْ‏ أَسْمَاعُهُمْ بِالْهَوَامِ‏ فَاسْتَكَّتْ‏ وَ اكْتَحَلَتْ أَبْصَارُهُمْ بِالتُّرَاب فَخَسَفَتْ‏ وَ تَقَطَّعَتِ الْأَلْسِنَةُ فِي أَفْوَاهِهِمْ بَعْدَ ذَلَاقَتِهَا وَ هَمَدَتِ الْقُلُوبُ فِي صُدُورِهِمْ بَعْدَ يَقَظَتِهَا

If you were to portray with your intellect or if the veils of covering were to be removed from them for you, and their ears have been eaten up by the insects so they are deaf, and their eyes have been applied with the Kohl of dust so they are blinded, and the tongues in their mouths have been cut into pieces after their eloquence, and the hearts have been demolished in their chests after their wakefulness.

وَ عَاثَ‏ فِي كُلِّ جَارِحَةٍ مِنْهُمْ جَدِيدُ بِلًى‏ سَمَّجَهَا وَ سَهَّلَ طُرُقَ الْآفَةِ إِلَيْهَا مُسْتَسْلِمَاتٍ فَلَا أَيْدٍ تَدْفَعُ وَ لَا قُلُوبٌ تَجْزَعُ لَرَأَيْتَ أَشْجَانَ قُلُوبٍ‏ وَ أَقْذَاءَ عُيُونٍ

And the spoiling in every limb from them is a renewed decay of its ugliness, and the paths of calamities have been pave to it. They have surrendered, so there is neither any hand to defend nor any heart to grieve. You will see the sorrowness of the hearts and the specks of the eyes.

‏ لَهُمْ فِي كُلِّ فَظَاعَةٍ صِفَةُ حَالٍ لَا تَنْتَقِلُ وَ غَمْرَةٌ لَا تَنْجَلِي فَكَمْ أَكَلَتِ الْأَرْضُ مِنْ عَزِيزِ جَسَدٍ وَ أَنِيقِ‏ لَوْنٍ كَانَ فِي الدُّنْيَا غَذِيَ‏ تَرَفٍ وَ رَبِيبَ‏ شَرَفٍ يَتَعَلَّلُ‏ بِالسُّرُورِ فِي سَاعَةِ حُزْنِهِ وَ يَفْزَعُ إِلَى السَّلْوَةِ إِنْ مُصِيبَةٌ نَزَلَتْ بِهِ ضَنّاً بِغَضَارَةِ عَيْشِهِ‏ وَ شَحَاحَةً بِلَهْوِهِ وَ لَعِبِهِ

For them, in every atrocity, there is an attribute of a situation not changing, and an adversity nor clearing away. How many an honourable body being of dazzling beauty has been consumed by the earth. In the world he had been provided with luxuries and nurtured in nobility. He was pre-occupied with the happiness in a time of grief, and if a calamity befell him he panicked to the pleasures and goodness of his life by his playing and sports.

فَبَيْنَا هُوَ يَضْحَكُ إِلَى الدُّنْيَا وَ تَضْحَكُ إِلَيْهِ فِي ظِلِّ عَيْشٍ غَفُولٍ‏ إِذْ وَطِئَ الدَّهْرُ بِهِ حَسَكَهُ‏ وَ نَقَضَتِ الْأَيَّامُ قُوَاهُ وَ نَظَرَتْ إِلَيْهِ الْحُتُوفُ‏ مِنْ كَثَبٍ‏ فَخَالَطَهُ‏ بَثٌ‏ لَا يَعْرِفُهُ وَ نَجِيُ‏ هَمٍّ مَا كَانَ يَجِدُهُ وَ تَوَلَّدَتْ فِيهِ فَتَرَاتُ‏ عِلَلٍ آنَسَ مَا كَانَ بِصِحَّتِهِ

While he was smiling at the world and the world was smiling at him in the shade of a life of heedlessness, when the times trampled him with thorns and the days broke his strength, and the death looked at him from nearby. So there mingled with him grief he had not known, and whispering of worries he had not felt before, and natural illnesses were produced in him (instead of) what health he had been with.

فَفَزِعَ إِلَى مَا كَانَ عَوَّدَهُ الْأَطِبَّاءُ مِنْ تَسْكِينِ الْحَارِّ بِالْقَارِّ وَ تَحْرِيكِ الْبَارِدِ بِالْحَارِّ فَلَمْ يُطْفِئْ بِبَارِدٍ إِلَّا ثَوَّرَ حَرَارَةً وَ لَا حَرَّكَ بِحَارٍّ إِلَّا هَيَّجَ بُرُودَةً وَ لَا اعْتَدَلَ بِمُمَازِجٍ‏ لِتِلْكَ الطَّبَائِعِ إِلَّا أَمَدَّ مِنْهَا كُلَّ ذَاتِ دَاءٍ حَتَّى فَتَرَ مُعَلِّلُهُ‏ وَ ذَهَلَ مُمَرِّضُهُ وَ تَعَايَا أَهْلُهُ بِصِفَةِ دَائِهِ وَ خَرِسُوا عَنْ جَوَابِ السَّائِلينَ عَنْهُ

So he panicked to what the doctors had familiarised him for settling the heat with the cold, and stirring the cold with the hot. But nothing was extinguished with the cold except eruption of (more) heat, nor stirred by the hot except agitating (more) coldness, nor could he adjust the mood of that nature except there was an extension from it of every with a disease until his illnesses increased and his nurses were helpless and his family lost the ability to describe his illness and they were mute from answering the questioners about him.

وَ تَنَازَعُوا دُونَهُ شَجِيَّ خَبَرٍ يَكْتُمُونَهُ فَقَائِلٌ يَقُولُ هُوَ لِمَا بِهِ‏ وَ مُمَنٍ‏ لَهُمْ إِيَابَ‏ عَافِيَتِهِ وَ مُصَبِّرٌ لَهُمْ عَلَى فَقْدِهِ يُذَكِّرُهُمْ أُسَى‏ الْمَاضِينَ مِنْ قَبْلِهِ

And they contended with each other besides him, concealing the serious news. A speaker said, ‘He is with what he is with’, and he consoled them with hopes of his good health, and (someone) advised them with being patient upon his loss reminding them of the examples of the past ones from before him.

فَبَيْنَا هُوَ كَذَلِكَ عَلَى جَنَاحٍ مِنْ فِرَاقِ الدُّنْيَا وَ تَرْكِ الْأَحِبَّةِ إِذْ عَرَضَ لَهُ عَارِضٌ مِنْ غُصَصِهِ فَتَحَيَّرَتْ نَوَافِذُ فِطْنَتِهِ‏ وَ يَبِسَتْ رُطُوبَةُ لِسَانِهِ

While he was like that upon a wing (verge) of separating from the world and leaving the life, when a choke from his chokings presented to him. The implementations of his discernments was bewildered, and wetness of his tongue dried up.

فَكَمْ مِنْ مُهِمٍّ مِنْ جَوَابِهِ عَرَفَهُ فَعَيَ‏ عَنْ رَدِّهِ وَ دُعَاءٍ مُؤْلِمٍ بِقَلْبِهِ سَمِعَهُ فَتَصَامَّ عَنْهُ مِنْ كَبِيرٍ كَانَ يُعَظِّمُهُ أَوْ صَغِيرٍ كَانَ يَرْحَمُهُ وَ إِنَّ لِلْمَوْتِ لَغَمَرَاتٍ‏ هِيَ أَفْظَعُ مِنْ أَنْ تُسْتَغْرَقَ بِصِفَةٍ أَوْ تَعْتَدِلَ عَلَى عُقُولِ‏ أَهْلِ الدُّنْيَا

How many important questions he knew its answer but he was unable to respond to it, and a call painful to his heart, he heard it but was deaf from it, from an elder he used to revere or a young one he used to be merciful with. For the death there are pangs which are more terrible which can be enwrapped by its description, or can be realised by intellects of people of the world’. [221]

222 و من كلام له ع قاله عند تلاوته‏ يُسَبِّحُ لَهُ فِيها بِالْغُدُوِّ وَ الْآصالِ رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ‏

Sermon 222 – And from a speech of his^-asws having said it at the recitation of: Men whom neither trading nor selling diverts them from the Zikr of Allah [24:37].

إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى جَعَلَ الذِّكْرَ جِلاءً لِلْقُلُوبِ تَسْمَعُ بِهِ بَعْدَ الْوَقْرَةِ وَ تُبْصِرُ بِهِ بَعْدَ الْعَشْوَةِ وَ تَنْقَادُ بِهِ بَعْدَ الْمُعَانَدَةِ

‘Allah^-azwj Glorious has Made the Zikr to be a polishing for the hearts to hear with it after the deafness and be insightful with it after the blindness, and succumb with it after the obstinacy.

وَ مَا بَرِحَ لِلَّهِ عَزَّتْ آلَاؤُهُ فِي الْبُرْهَةِ بَعْدَ الْبُرْهَةِ وَ فِي أَزْمَانِ الْفَتَرَاتِ‏ عِبَادٌ نَاجَاهُمْ‏ فِي فِكْرِهِمْ وَ كَلَّمَهُمْ فِي ذَاتِ عُقُولِهِمْ

And there did not depart for Allah^-azwj His^-azwj Mighty Favours in the period after the period, and in times are the times of gap period (of the Prophets^-as), servants He^-azwj Rescued them in their thinking, and Spoke to them with their intellects.

فَاسْتَصْبَحُوا بِنُورِ يَقَظَةٍ فِي [الْأَسْمَاعِ وَ الْأَبْصَارِ] الْأَبْصَارِ وَ الْأَسْمَاعِ وَ الْأَفْئِدَةِ يُذَكِّرُونَ بِأَيَّامِ اللَّهِ وَ يُخَوِّفُونَ مَقَامَهُ بِمَنْزِلَةِ الْأَدِلَّةِ فِي الْفَلَوَاتِ‏ مَنْ أَخَذَ الْقَصْدَ حَمِدُوا إِلَيْهِ طَرِيقَهُ وَ بَشَّرُوهُ بِالنَّجَاةِ وَ مَنْ أَخَذَ يَمِيناً وَ شِمَالًا ذَمُّوا إِلَيْهِ الطَّرِيقَ وَ حَذَّرُوهُ مِنَ الْهَلَكَةِ وَ كَانُوا كَذَلِكَ مَصَابِيحَ تِلْكَ الظُّلُمَاتِ وَ أَدِلَّةَ تِلْكَ الشُّبُهَاتِ

So, they became awakened by the Noor in the hearing and the sight and the heart, remembering the days of Allah^-azwj and fearing His^-azwj Pausing them in the status of pointers in the wilderness. One who took with the middle path was praising Him^-azwj His^-azwj Path and His^-azwj Glad tidings with the salvation, and the one who took to the right and the left, they condemned His^-azwj path, and they were cautioned of the destruction, and they were like that, lamps in that darkness, and pointer in those suspicions.

وَ إِنَّ لِلذِّكْرِ لَأَهْلًا أَخَذُوهُ مِنَ الدُّنْيَا بَدَلًا فَلَمْ تَشْغَلْهُمْ تِجَارَةٌ وَ لَا بَيْعٌ عَنْهُ يَقْطَعُونَ بِهِ أَيَّامَ الْحَيَاةِ وَ يَهْتِفُونَ‏ بِالزَّوَاجِرِ عَنْ مَحَارِمِ اللَّهِ فِي أَسْمَاعِ الْغَافِلِينَ وَ يَأْمُرُونَ بِالْقِسْطِ وَ يَأْتَمِرُونَ بِهِ‏ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ وَ يَتَنَاهَوْنَ عَنْهُ-

And for the Zikr there are people who have taking it as a replacement from the world, so neither trade nor selling pre-occupies them from it. By (Zikr) they are cutting the days of the life, and they are alerting with the rebukes from the Prohibitions of Allah^-azwj into the ears of the heedless ones, and instructing them with the fairness by practicing it, and they are forbidding from the evil and are staying away from it.

[فَكَأَنَّهُمْ‏] فَكَأَنَّمَا قَطَعُوا الدُّنْيَا إِلَى الْآخِرَةِ وَ هُمْ فِيهَا فَشَاهَدُوا مَا وَرَاءَ ذَلِكَ

It is as if they are cutting across the world to the Hereafter while they are in it, so they are witnessing what is beyond that.

فَكَأَنَّمَا اطَّلَعُوا غُيُوبَ أَهْلِ الْبَرْزَخِ‏ فِي طُولِ الْإِقَامَةِ فِيهِ وَ حَقَّقَتِ الْقِيَامَةُ عَلَيْهِمْ عِدَاتِهَا فَكَشَفُوا غِطَاءَ ذَلِكَ لِأَهْلِ الدُّنْيَا حَتَّى كَأَنَّهُمْ يَرَوْنَ مَا لَا يَرَى النَّاسُ وَ يَسْمَعُونَ مَا لَا يَسْمَعُونَ

It is as if they are notified of the hidden matters of the people of purgatory regarding the length of their stay in it, and the Qiyamah has been proven true upon them of its Promises. So they uncovered that covering of people of the world until it was as if they were seeing what the people could not see, and they were hearing what they could not hear.

فَلَوْ مَثَّلْتَهُمْ لِعَقْلِكَ فِي مَقَاوِمِهِمُ‏ الْمَحْمُودَةِ وَ مَجَالِسِهِمُ الْمَشْهُودَةِ وَ قَدْ نَشَرُوا دَوَاوِينَ‏ أَعْمَالِهِمْ وَ فَرَغُوا لِمُحَاسَبَةِ أَنْفُسِهِمْ عَلَى كُلِّ صَغِيرَةٍ وَ كَبِيرَةٍ أُمِرُوا بِهَا فَقَصَّرُوا عَنْهَا أَوْ نُهُوا عَنْهَا فَفَرَّطُوا فيهَا وَ حَمَّلُوا ثِقَلَ أَوْزَارِهمْ‏ ظُهُورَهُمْ فَضَعُفُوا عَنِ الِاسْتِقْلَالِ بِهَا

If you were to resemble them to your intellect in their praise-worthy positions and their witnessed gatherings, and the registers of their deeds having been published, and they are free for the Reckoning themselves upon every minor and major sin, and they have been Commanded with but they were deficient about these, and they had been Forbidden from it but there were excessive in it, and they were loaded with the weight of their burdens on their backs, so they were too weak to be independent with it.

فَنَشَجُوا نَشِيجاً وَ تَجَاوَبُوا نَحِيباً يَعِجُّونَ‏ إِلَى رَبِّهِمْ مِنْ مَقَامِ نَدَمٍ وَ اعْتِرَافٍ لَرَأَيْتَ أَعْلَامَ هُدًى وَ مَصَابِيحَ دُجًى قَدْ حَفَّتْ بِهِمُ الْمَلَائِكَةُ وَ تَنَزَّلَتْ عَلَيْهِمُ السَّكِينَةُ وَ فُتِحَتْ لَهُمْ أَبْوَابُ السَّمَاءِ وَ أُعِدَّتْ لَهُمْ مَقَاعِدُ الْكَرَامَاتِ فِي مَقْعَدٍ اطَّلَعَ اللَّهُ عَلَيْهِمْ فِيهِ

They wept with a crying and they whimpered with whisperings, bewailing to their Lord^-azwj from a position of regret, and acknowledgement, you will see (them as) flags of guidance, and lamps for darkness, the Angels to have surrounded them, and the tranquillity having descended upon them, and the gateways of the sky opened up for them, and the honourable seats to have been prepared for them in the position Allah^-azwj had Notified them regarding it.

فَرَضِيَ سَعْيَهُمْ وَ حَمِدَ مَقَامَهُمْ يَتَنَسَّمُونَ‏ بِدُعَائِهِ رَوْحَ التَّجَاوُزِ رَهَائِنُ فَاقَةٍ إِلَى فَضْلِهِ وَ أُسَارَى ذِلَّةٍ لِعَظَمَتِهِ جَرَحَ طُولُ الْأَسَى‏ قُلُوبَهُمْ وَ طُولُ الْبُكَاءِ عُيُونَهُمْ

He^-azwj is Pleased with their striving and Praised their positions, as they breathed in His^-azwj Call the breeze of the aromatic transcendence. They are destitute to His^-azwj Grace, and humiliation of imprisonment to His^-azwj Magnificence. The prolonged imprisoned as injured their hearts, and the length of the crying (has injured) their eyes.

لِكُلِّ بَابِ رَغْبَةٍ إِلَى اللَّهِ مِنْهُمْ يَدٌ قَارِعَةٌ يَسْأَلُونَ مَنْ لَا تَضِيقُ لَدَيْهِ الْمَنَادِحُ‏ وَ لَا يَخِيبُ عَلَيْهِ الرَّاغِبُونَ فَحَاسِبْ نَفْسَكَ لِنَفْسِكَ فَإِنَّ غَيْرَهَا مِنَ الْأَنْفُسِ لَهَا حَسِيبٌ غَيْرُكَ‏

For every door there is a desire to Allah^-azwj from them, a hand they are knocking with. They are asking the One^-azwj there is no restriction for His^-azwj Generosity, nor are the desirous disappointed to Him^-azwj. Therefore reckon yourself for yourself, for other souls will have a reckoning (for you) besides you’.[222]

223 و من كلام له ع قاله عند تلاوته‏ يا أَيُّهَا الْإِنْسانُ ما غَرَّكَ بِرَبِّكَ الْكَرِيمِ‏ ‏

Sermon 223 – And from a speech of his^-asws at the recitation of: O you, the human being! What deceived you with your Lord, the Benevolent? [82:6].

أَدْحَضُ مَسْئُولٍ حُجَّةً وَ أَقْطَعُ مُغْتَرٍّ مَعْذِرَةً لَقَدْ أَبْرَحَ‏ جَهَالَةً بِنَفْسِهِ يَا أَيُّهَا الْإِنْسَانُ مَا جَرَّأَكَ عَلَى ذَنْبِكَ وَ مَا غَرَّكَ بِرَبِّكَ وَ مَا أَنَّسَكَ بِهَلَكَةِ نَفْسِكَ أَ مَا مِنْ دَائِكَ بُلُولٌ‏ أَمْ لَيْسَ مِنْ نَوْمَتِكَ [نَوْمِكَ‏] يَقَظَةٌ

‘I^-asws hereby refute the argument of the questioner, and cut-off his excuses and have left him to his own ignorance. O human being! What has made you to be audacious upon your sins, and what has made you to be careless about your Lord^-azwj, and what has made you to be satisfied with the destruction of your own self. Is there no cure for your sickness and no awakening from your sleep?

أَ مَا تَرْحَمُ مِنْ نَفْسِكَ مَا تَرْحَمُ مِنْ غَيْرِهَا فَلَرُبَّمَا تَرَى الضَّاحِيَ لِحَرِّ الشَّمْسِ فَتُظِلُّهُ أَوْ تَرَى الْمُبْتَلَى بِأَلَمٍ يُمِضُّ جَسَدَهُ فَتَبْكِي رَحْمَةً لَهُ فَمَا صَبَّرَكَ عَلَى دَائِكَ وَ جَلَّدَكَ عَلَى مَصَائِبِكَ وَ عَزَّاكَ مِنَ الْبُكَاءِ عَلَى نَفْسِكَ وَ هِيَ أَعَزُّ الْأَنْفُسِ عَلَيْكَ وَ كَيْفَ لَا يُوقِظُكَ خَوْفُ بَيَاتِ نَقِمَةٍ وَ قَدْ تَوَرَّطْتَ بِمَعَاصِيهِ مَدَارِجَ سَطَوَاتِهِ

But have you no pity for yourself like you have upon the others? Sometimes you see the one exposed to the sun, so you provide him with the shade, or you see someone afflicted with pains on his body, so you cry out of mercy for him. So, what makes you to be patient upon your own sickness and firm upon your own calamities, and what has consoled you from weeping upon yourself, although your life is more precious to you. And how come the fear of an ailment does not keep you awake at nights although you are on your way to the Wrath of Allah^-azwj due to your sins?

فَتَدَاوَ مِنْ دَاءِ الْفَتْرَةِ فِي قَلْبِكَ بِعَزِيمَةٍ وَ مِنْ كَرَى الْغَفْلَةِ فِي نَاظِرِكَ بِيَقَظَةٍ وَ كُنْ لِلَّهِ مُطِيعاً وَ بِذِكْرِهِ آنِساً وَ تَمَثَّلْ فِي حَالِ تَوَلِّيكَ عَنْهُ إِقْبَالَهُ عَلَيْكَ يَدْعُوكَ إِلَى عَفْوِهِ وَ يَتَغَمَّدُكَ بِفَضْلِهِ وَ أَنْتَ مُتَوَلٍّ عَنْهُ إِلَى غَيْرِهِ

Therefore, medicate from the sickness of the stagnation in your heart with determination, and from the sleep of heedlessness in your looks with the wakefulness and be obedient to Allah^-azwj and be comforted with His^-azwj Zikr, and picture (yourself) being is a state of turning away from Him^-azwj and He^-azwj is Coming towards you^-azwj Calling you to His^-azwj Pardon and Covering you in of His^-azwj Grace while you are turning away from Him^-azwj to someone else.

فَتَعَالَى مِنْ قَوِيٍّ مَا أَكْرَمَهُ وَ أَحْلَمَهُ وَ تَوَاضَعْتَ مِنْ ضَعِيفٍ مَا أَجْرَأَكَ عَلَى مَعْصِيَتِهِ وَ أَنْتَ فِي كَنَفِ سِتْرِهِ مُقِيمٌ وَ فِي سَعَةِ فَضْلِهِ مُتَقَلِّبٌ

He^-azwj is Exalted from strength. How Benevolent He^-azwj is and Forbearing, while you are humbled from weakness. How audacious you are upon disobeying Him^-azwj and you are staying in the canopy of His^-azwj veil and turning in the vastness of His^-azwj Grace!

فَلَمْ يَمْنَعْكَ فَضْلَهُ وَ لَمْ يَهْتِكْ عَنْكَ سِتْرَهُ بَلْ لَمْ تَخْلُ مِنْ لُطْفِهِ مَطْرَفَ عَيْنٍ فِي نِعْمَةٍ يُحْدِثُهَا لَكَ أَوْ سَيِّئَةٍ يَسْتُرُهَا عَلَيْكَ أَوْ بَلِيَّةٍ يَصْرِفُهَا عَنْكَ فَمَا ظَنُّكَ بِهِ لَوْ أَطَعْتَهُ‏

But He^-azwj does not Prevent you of His^-azwj Grace and does Take away His^-azwj veil away from you, but you have not been vacant from His^-azwj Kindness for the blink of an eye, being in the bounties He^-azwj Keeps Bringing into occurrence for you, or evil deeds He^-azwj has Concealed upon you, or an affliction He^-azwj has Turned it away from you. So, what are your thoughts of Him^-azwj, had you obeyed Him^-azwj?

وَ ايْمُ اللَّهِ لَوْ أَنَّ هَذِهِ الصِّفَةَ كَانَتْ فِي مُتَّفِقَيْنِ فِي الْقُوَّةِ مُتَوَازِنَيْنِ فِي الْقُدْرَةِ لَكُنْتَ أَوَّلَ حَاكِمٍ عَلَى نَفْسِكَ بِذَمِيمِ الْأَخْلَاقِ وَ مَسَاوِئِ الْأَعْمَالِ

And I^-asws swear by Allah^-azwj! If these attributes had been in two being compatible in the strength, matching each other in might, you would have been the first judge upon yourself with condemning the manners and evil deeds.

وَ حَقّاً أَقُولُ مَا الدُّنْيَا غَرَّتْكَ وَ لَكِنْ بِهَا اغْتَرَرْتَ وَ لَقَدْ كَاشَفَتْكَ بِالْعِظَاتِ وَ آذَنَتْكَ عَلَى سَوَاءٍ وَ لَهِيَ بِمَا تَعِدُكَ مِنْ نُزُولِ الْبَلَاءِ بِجِسْمِكَ وَ النَّقْصُ فِي قُوَّتِكَ أَصْدَقُ وَ أَوْفَى مِنْ أَنْ تَكْذِبَكَ أَوْ تَغُرَّكَ

And truly I^-asws am saying! The world has not deceived you, but you have deceived yourself with it, and it had uncovered the advice for you and has proclaimed to you upon the equalness, it is with what you had been threatened of the descent of the afflictions in your body and the reduction in your strength. I^-asws am being truthful and loyal to be lying to you or deceiving you.

وَ لَرُبَّ نَاصِحٍ لَهَا عِنْدَكَ مُتَّهَمٌ وَ صَادِقٍ مِنْ خَبَرِهَا مُكَذَّبٌ وَ لَئِنْ تَعَرَّفْتَهَا فِي الدِّيَارِ الْخَاوِيَةِ وَ الرُّبُوعِ الْخَالِيَةِ لَتَجِدَنَّهَا مِنْ حُسْنِ تَذْكِيرِكَ وَ بَلَاغِ مَوْعِظَتِكَ بِمَحَلَّةِ الشَّفِيقِ عَلَيْكَ وَ الشَّحِيحِ بِكَ

And sometimes the advisers of it are accused in your presence, and a truthful one is belied of its news, and if you were to know it in the collapsed houses and the empty quarters (ruins), you will find it a goodly reminder for you and far-reaching preaching for you with a place of the One^-azwj Compassionate upon you, and Cares for you.

وَ لَنِعْمَ دَارُ مَنْ لَمْ يَرْضَ بِهَا دَاراً وَ مَحَلُّ مَنْ لَمْ يُوَطِّنْهَا مَحَلًّا وَ إِنَّ السُّعَدَاءَ بِالدُّنْيَا غَداً هُمُ الْهَارِبُونَ مِنْهَا الْيَوْمَ

And best is a house for the one not pleased with it as a house, and a place for one not making it a place of homeland, and that the fortunate ones with the world tomorrow, they are the one fleeing away from it today.

إِذَا رَجَفَتِ الرَّاجِفَةُ وَ حَقَّتْ بِجَلَائِلِهَا الْقِيَامَةُ وَ لَحِقَ بِكُلِّ مَنْسِكٍ أَهْلُهُ وَ بِكُلِّ مَعْبُودٍ عَبَدَتُهُ وَ بِكُلِّ مُطَاعٍ أَهْلُ طَاعَتِهِ

When the earthquakes shake, and the Qiyamah is proven true with its majesty, and every ritual will be joined with its people, and with every deity will be its worshipper, and with every obeyed one will be people having obeyed him.

فَلَمْ يُجْزَ فِي عَدْلِهِ وَ قِسْطِهِ يَوْمَئِذٍ خَرْقُ بَصَرٍ فِي الْهَوَاءِ وَ لَا هَمْسُ قَدَمٍ فِي الْأَرْضِ إِلَّا بِحَقِّهِ فَكَمْ حُجَّةٍ يَوْمَ ذَاكَ دَاحِضَةٌ وَ عَلَائِقِ عُذْرٍ مُنْقَطِعَةٌ

On that Day it will not be allowed in His^-azwj Justice and His^-azwj Fairness, a pinhole of a sight in the air, nor whisper of a foot in the ground except by its right. So how many an argument will be voided on that Day, and related excuses cut off.

فَتَحَرَّ مِنْ أَمْرِكَ مَا يَقُومُ بِهِ عُذْرُكَ وَ تَثْبُتُ بِهِ حُجَّتُكَ وَ خُذْ مَا يَبْقَى لَكَ مِمَّا لَا تَبْقَى لَهُ وَ تَيَسَّرْ لِسَفَرِكَ وَ شِمْ بَرْقَ النَّجَاةِ وَ ارْحَلْ مَطَايَا التَّشْمِيرِ.

So, scrutinise from your affairs what your excuse can be standing with, and your argument can be proven with, and take whatever remains for you from what there is no lasting for it, and travel on your journey, and smell the flash of salvation, and roll up your belongings for the departure!’[223]

224 و من كلام له ع يتبرأ من الظلم‏

Sermon 224 – And from a speech of his^-asws disavowing from the injustice

وَ اللَّهِ لَأَنْ أَبِيتَ عَلَى حَسَكِ السَّعْدَانِ‏ مُسَهَّداً أَوْ أُجَرَّ فِي الْأَغْلَالِ مُصَفَّداً أَحَبُّ إِلَيَّ مِنْ أَنْ أَلْقَى اللَّهَ وَ رَسُولَهُ يَوْمَ الْقِيَامَةِ ظَالِماً لِبَعْضِ الْعِبَادِ وَ غَاصِباً لِشَيْ‏ءٍ مِنَ الْحُطَامِ وَ كَيْفَ أَظْلِمُ أَحَداً لِنَفْسٍ يُسْرِعُ إِلَى الْبِلَى قُفُولُهَا وَ يَطُولُ فِي الثَّرَى‏ حُلُولُهَا

‘By Allah^-azwj! If I were to spend a night upon the thorns of Al-Sa’dan (a thorny bush) being awake, and I^-asws am dragged bound in shackles, it would be more beloved to me^-asws than if I^‑asws were to meet Allah^-azwj and His^-azwj Rasool^-saww on the Day of Qiyamah having been unjust to one of the servants and having usurped something from the debris (of the world). And how can I^-asws be unjust to any soul its body is hastening to the decay and its permeation is prolonged in the soil.

وَ اللَّهِ لَقَدْ رَأَيْتُ عَقِيلًا وَ قَدْ أَمْلَقَ‏ حَتَّى اسْتَمَاحَنِي‏ مِنْ بُرِّكُمْ‏ صَاعاً وَ رَأَيْتُ صِبْيَانَهُ شُعْثَ‏ الشُّعُورِ غُبْرَ الْأَلْوَانِ مِنْ فَقْرِهِمْ كَأَنَّمَا سُوِّدَتْ وُجُوهُهُمْ بِالْعِظْلِمِ‏ وَ عَاوَدَنِي مُؤَكِّداً وَ كَرَّرَ عَلَيَّ الْقَوْلَ مُرَدِّداً فَأَصْغَيْتُ إِلَيْهِ سَمْعِي فَظَنَّ أَنِّي أَبِيعُهُ دِينِي وَ أَتَّبِعُ قِيَادَهُ‏ مُفَارِقاً طَرِيقَتِي

By Allah^-azwj! I^-asws have seen (my^-asws brother) Aqeel and he had become bankrupt to the extent that he asked me^-asws for a Sa’a (3kg) of your wheat, and I^-asws saw his children as of shaggy types due to their poverty, and if their faces had been darkened with the dark indigo. And he kept coming back and reiterating the word upon me^-asws. I^-asws listened intently to him and he thought that I^-asws would sell my^-asws religion to him and follow his lead separating from my^-asws path.

فَأَحْمَيْتُ‏ لَهُ حَدِيدَةً ثُمَّ أَدْنَيْتُهَا مِنْ جِسْمِهِ لِيَعْتَبِرَ بِهَا فَضَجَّ ضَجِيجَ ذِي دَنَفٍ‏ مِنْ أَلَمِهَا وَ كَادَ أَنْ يَحْتَرِقَ مِنْ مِيسَمِهَا فَقُلْتُ لَهُ ثَكِلَتْكَ الثَّوَاكِلُ‏ يَا عَقِيلُ أَ تَئِنُّ مِنْ حَدِيدَةٍ أَحْمَاهَا إِنْسَانُهَا لِلَعِبِهِ وَ تَجُرُّنِي إِلَى نَارٍ سَجَرَهَا جَبَّارُهَا لِغَضَبِهِ أَ تَئِنُّ مِنَ الْأَذَى وَ لَا أَئِنُّ مِنْ لَظَى‏

I^-asws heated an iron for him, then brought it closer to his body to teach him a lesson with it. He yelled with a yell as one yells from pangs of his illness, and he had almost been burned from its branding. I^-asws said to him: ‘May the mourners mourn over you, O Aqeel! Are you yelling from an iron heated by a human being for his playing and you are dragging me^-asws to a Fire inflamed by its Subduer for His^-azwj Wrath? Are you yelling from the harm and I^-asws should not yell from the Flame (of Hell)?’

وَ أَعْجَبُ مِنْ ذَلِكَ طَارِقٌ طَرَقَنَا بِمَلْفُوفَةٍ فِي وِعَائِهَا وَ مَعْجُونَةٍ شَنِئْتُهَا كَأَنَّمَا عُجِنَتْ بِرِيقِ حَيَّةٍ أَوْ قَيْئِهَا فَقُلْتُ أَ صِلَةٌ أَمْ زَكَاةٌ أَمْ صَدَقَةٌ فَذَلِكَ مُحَرَّمٌ عَلَيْنَا أَهْلَ الْبَيْتِ

And more surprising than that is a comer at night (Al-Ash’as Bin Qays) came to us^-asws with a cabbage mix in a bowl and a kneaded mix, it was as if it had been kneaded with saliva of a serpent or its vomit. I^-asws said, ‘Is it help or Zakat or charity? All that is Prohibited unto us^-asws, People^-asws the Household’.

فَقَالَ لَا ذَا وَ لَا ذَاكَ وَ لَكِنَّهَا هَدِيَّةٌ

He said, ‘Neither that nor that, but it is a gift’.

فَقُلْتُ هَبِلَتْكَ الْهَبُولُ‏ أَ عَنْ دِينِ اللَّهِ أَتَيْتَنِي لِتَخْدَعَنِي أَ مُخْتَبِطٌ أَنْتَ أَمْ ذُو جِنَّةٍ أَمْ تَهْجُرُ وَ اللَّهِ لَوْ أُعْطِيتُ الْأَقَالِيمَ السَّبْعَةَ بِمَا تَحْتَ أَفْلَاكِهَا عَلَى أَنْ أَعْصِيَ اللَّهَ فِي نَمْلَةٍ أَسْلُبُهَا جُلْبَ‏ شَعِيرَةٍ مَا فَعَلْتُهُ وَ إِنَّ دُنْيَاكُمْ عِنْدِي لَأَهْوَنُ مِنْ وَرَقَةٍ فِي فَمِ جَرَادَةٍ

I^-asws said: ‘May the pregnant ones weep over you! Is it about the religion of Allah^-azwj you have come to me^-asws to deceive me^-asws, or are you confused, or are you with insanity, or are you delirious? By Allah^-azwj! Even if I^-asws am given the contents of the seven skies along with that is under these upon a condition that I^-asws disobey Allah^-azwj by confiscating a grain of barley from an ant, I^-asws will not do so, and your world in my^-asws presence is lesser than a (Piece of) leaf in the mouth of a locust (chewing it).

تَقْضَمُهَا مَا لِعَلِيٍّ وَ لِنَعِيمٍ يَفْنَى وَ لَذَّةٍ لَا تَبْقَى نَعُوذُ بِاللَّهِ مِنْ سُبَاتِ‏ الْعَقْلِ وَ قُبْحِ الزَّلَلِ وَ بِهِ نَسْتَعِينُ‏

What is to Ali^-asws and perishable bounties, and pleasures which do not last? We^-asws seek Refuge with Allah^-azwj from a lapse of the intellect and the ugly missteps, and with Him^-azwj we seek Assistance’.[224]

225 و من دعاء له ع يلتجئ إلى اللّه أن يغنيه‏

Sermon 225 – And from a supplication of his^-asws seeking shelter to Allah^-azwj to Make him^-asws self-sufficient

اللَّهُمَّ صُنْ وَجْهِي‏ بِالْيَسَارِ وَ لَا تَبْذُلْ جَاهِيَ‏ بِالْإِقْتَارِ فَأَسْتَرْزِقَ طَالِبِي رِزْقِكَ وَ أَسْتَعْطِفَ شِرَارَ خَلْقِكَ وَ أُبْتَلَى بِحَمْدِ مَنْ أَعْطَانِي وَ أُفْتَتَنَ بِذَمِّ مَنْ مَنَعَنِي وَ أَنْتَ مِنْ وَرَاءِ ذَلِكَ كُلِّهِ وَلِيُّ الْإِعْطَاءِ وَ الْمَنْعِ- إِنَّكَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

‘O Allah^-saww! Protect my^-asws face with the self-sufficiency and do not let my^-asws status fall with the impoverishment, so I^-asws have to seek sustenance with the one seeking sustenance from You^-azwj, and seek compassion from the evil ones of Your^-azwj creatures, and engage in praising the one who gives me^-asws, and be tempted is condemning the one who prevents me^‑asws, while You^-azwj are the one behind that, all of it, in charge of the Giving and the Preventing, You are Able upon all things!’ [66:8]’.[225]

226 و من خطبة له ع في التنفير من الدنيا

Sermon 226 – From a sermon of his^-asws regarding the fleeing from the world

دَارٌ بِالْبَلَاءِ مَحْفُوفَةٌ وَ بِالْغَدْرِ مَعْرُوفَةٌ لَا تَدُومُ أَحْوَالُهَا وَ لَا يَسْلَمُ نُزَّالُهَا أَحْوَالٌ مُخْتَلِفَةٌ وَ تَارَاتٌ مُتَصَرِّفَةٌ الْعَيْشُ فِيهَا مَذْمُومٌ وَ الْأَمَانُ مِنْهَا مَعْدُومٌ وَ إِنَّمَا أَهْلُهَا فِيهَا أَغْرَاضٌ مُسْتَهْدَفَةٌ تَرْمِيهِمْ بِسِهَامِهَا وَ تُفْنِيهِمْ بِحِمَامِهَا

‘(The world) is a house surrounded with the afflictions and well known with the betrayals. Its situations are not constant nor are its dwellers safe. Its situations are variable, and its ways keep changing. The life in it is condemnable and the safety from it is non-existent, and rather its people in it are targets being shot at by its arrows and it annihilates them with its deaths.

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّكُمْ وَ مَا أَنْتُمْ فِيهِ مِنْ هَذِهِ الدُّنْيَا عَلَى سَبِيلِ مَنْ قَدْ مَضَى قَبْلَكُمْ مِمَّنْ كَانَ أَطْوَلَ مِنْكُمْ أَعْمَاراً وَ أَعْمَرَ دِيَاراً وَ أَبْعَدَ آثَاراً أَصْبَحَتْ أَصْوَاتُهُمْ هَامِدَةً وَ رِيَاحُهُمْ رَاكِدَةً وَ أَجْسَادُهُمْ بَالِيَةً وَ دِيَارُهُمْ خَالِيَةً وَ آثَارُهُمْ عَافِيَةً

And know, servants of Allah^-azwj! You and whatever you are in from this world, are upon a way of the ones who had passed before you, from the ones who were on longer lives that you, and they dwelled in the houses, and were of further impacts. Their voices have become silent, and their movements have become still, and they bodies have decayed, and their houses are vacant, and their traces have been effaced.

وَ اسْتَبْدَلُوا بِالْقُصُورِ الْمُشَيَّدَةِ وَ بِالنَّمَارِقِ الْمُمَهَّدَةِ الصُّخُورَ وَ الْأَحْجَارَ الْمُسَنَّدَةَ وَ الْقُبُورَ اللَّاطِئَةَ الْمُلْحَدَةَ الَّتِي قَدْ بُنِيَ لِلْخَرَابِ فِنَاؤُهَا وَ شُيِّدَ بِالتُّرَابِ بِنَاؤُهَا فَمَحَلُّهَا مُقْتَرِبٌ وَ سَاكِنُهَا مُغْتَرِبٌ بَيْنَ أَهْلِ مَحَلَّةٍ مُوحِشِينَ

And their splendid castles and soft cushions have been replaced with the blocks of rocks and the stones (tombs) and the dug-out graves which have been built for the ruination of its annihilation, and its construction is with the soil. Their places are near to each other while its occupants are lonely, strangers between the people of the places.

وَ أَهْلِ فَرَاغٍ مُتَشَاغِلِينَ لَا يَسْتَأْنِسُونَ بِالْأَوْطَانِ وَ لَا يَتَوَاصَلُونَ تَوَاصُلَ الْجِيرَانِ عَلَى مَا بَيْنَهُمْ مِنْ قُرْبِ الْجِوَارِ وَ دُنُوِّ الدَّارِ وَ كَيْفَ يَكُونُ بَيْنَهُمْ تَزَاوُرٌ وَ قَدْ طَحَنَهُمْ بِكَلْكَلِهِ الْبِلَى‏وَ أَكَلَتْهُمُ الْجَنَادِلُ وَ الثَّرَى

And the people with free times are busy. They are neither being comforted with the (new) homelands nor are they connecting (communicating) as the connection of the neighbours, based upon the nearness of what is between them and close by houses. And how can there be visitations between them, and the decay has grinded them with the stones and the soil.

وَ كَأَنْ قَدْ صِرْتُمْ إِلَى مَا صَارُوا إِلَيْهِ وَ ارْتَهَنَكُمْ ذَلِكَ الْمَضْجَعُ وَ ضَمَّكُمْ ذَلِكَ الْمُسْتَوْدَعُ فَكَيْفَ بِكُمْ لَوْ تَنَاهَتْ بِكُمُ الْأُمُورُ وَ بُعْثِرَتِ الْقُبُورُ هُنالِكَ تَبْلُوا كُلُّ نَفْسٍ ما أَسْلَفَتْ وَ رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِّ وَ ضَلَّ عَنْهُمْ ما كانُوا يَفْتَرُونَ‏.

And it is as if you are going to what they have gone to, and that lying place is catching you, and that depository has gripped you. So how will it be with you if the affairs come to an end with you and the graves expel (its contents)? That is where every soul shall become acquainted with what it sent before, and they would be returned to Allah, their true Master, and it be lost from them what they had been fabricating [10:30]’.[226]

227 و من دعاء له ع يلجأ فيه إلى اللّه ليهديه إلى الرشاد

Sermon 227 – And from a supplication of his^-asws, in it he^-asws seeks shelter to Allah^-azwj to Guide him to the rightful guidance

اللَّهُمَّ إِنَّكَ آنَسُ‏ الْآنِسِينَ لِأَوْلِيَائِكَ وَ أَحْضَرُهُمْ بِالْكِفَايَةِ لِلْمُتَوَكِّلِينَ عَلَيْكَ تُشَاهِدُهُمْ فِي سَرَائِرِهِمْ وَ تَطَّلِعُ عَلَيْهِمْ فِي ضَمَائِرِهِمْ وَ تَعْلَمُ مَبْلَغَ بَصَائِرِهِمْ فَأَسْرَارُهُمْ لَكَ مَكْشُوفَةٌ وَ قُلُوبُهُمْ إِلَيْكَ مَلْهُوفَةٌ

‘O Allah^-azwj! You are the most comforting of the comforters with Your^-azwj friends and Present them with the sufficiency for the ones reliant upon You^-azwj. You^-azwj are Present with them in their privacy and Notify upon them in their consciences, and You^-azwj Know the extent of their insights. So their secrets are uncovered to You^-azwj and their hearts are yearning to You^-azwj.

إِنْ أَوْحَشَتْهُمُ الْغُرْبَةُ آنَسَهُمْ ذِكْرُكَ وَ إِنْ صُبَّتْ عَلَيْهِمُ الْمَصَائِبُ لَجَئُوا إِلَى الِاسْتِجَارَةِ بِكَ عِلْماً بِأَنَّ أَزِمَّةَ الْأُمُورِ بِيَدِكَ وَ مَصَادِرَهَا عَنْ قَضَائِكَ

If loneliness makes them estranged, Your^-azwj Zikr comforts them, and if the calamities are difficult upon them, they shelter to seek Shelter with You^-azwj knowing that the reins of the matters are in Your^-azwj Hands, and their implementation is from Your^-azwj Decrees.

‏ اللَّهُمَّ إِنْ فَهِهْتُ‏ عَنْ مَسْأَلَتِي أَوْ عَمِيتُ عَنْ طِلْبَتِي‏ فَدُلَّنِي عَلَى مَصَالِحِي وَ خُذْ بِقَلْبِي إِلَى مَرَاشِدِي‏ فَلَيْسَ ذَلِكَ بِنُكْرٍ مِنْ هِدَايَاتِكَ وَ لَا بِبِدْعٍ‏ مِنْ كِفَايَاتِكَ

O Allah^-azwj! If I am unable to express my request or am blinded from my demands, then Point me upon my betterment and Seize me with my heart to my rightful guidance, for that isn’t a denial of Your^-azwj Gifts, nor innovative from Your^-azwj Sufficiency.

اللَّهُمَّ احْمِلْنِي عَلَى عَفْوِكَ وَ لَا تَحْمِلْنِي عَلَى عَدْلِكَ‏

O Allah^-azwj! Carry me upon Your^-azwj Pardon and do not Carry me upon Your^-azwj justice’.[227]

228 و من كلام له ع يريد به بعض أصحابه

Sermon 228 – And from a speech of his^-asws intending some of his^-asws companions with it

لِلَّهِ بَلَاءُ [بِلَادُ] فُلَانٍ‏ فَلَقَدْ قَوَّمَ‏ الْأَوَدَ وَ دَاوَى الْعَمَدَ وَ أَقَامَ السُّنَّةَ وَ خَلَّفَ‏ الْفِتْنَةَ ذَهَبَ نَقِيَّ الثَّوْبِ قَلِيلَ الْعَيْبِ أَصَابَ خَيْرَهَا وَ سَبَقَ شَرَّهَا أَدَّى إِلَى اللَّهِ طَاعَتَهُ وَ اتَّقَاهُ بِحَقِّهِ رَحَلَ وَ تَرَكَهُمْ فِي طُرُقٍ مُتَشَعِّبَةٍ لَا يَهْتَدِي بِهَا الضَّالُّ وَ لَا يَسْتَيْقِنُ الْمُهْتَدِي‏

‘By Allah^-azwj, how good was so and so! He had straightened the crookedness and cured the illness, and established the Sunnah, and opposed the Fitna. He went (died) with untarnished clothes (good deeds), little of faults. He achieved its good and was safe from its evils. He fulfilled to Allah^‑azwj His^-azwj obedience and feared Him^-asws with its right. He departed and left them in different paths. Neither the straying one was guided by it nor did the guided one convinced’.[228]

Explanatory note:

Ibn Hadeed in his elaboration (Shara) of Nahjul Balagha[229] alleges that the person Amir Al-Momineen Ali^-asws Ibn Abi Talib^-asws is referring to is Thani (Umar), which is impossible as Amir Al-Momineen^-asws has, at many places denounced the Bidah (heresies) of Awwal and Thani (Abu Bakr and Umar), e.g., Nahjul Balagha sermon of Shaqsheeya (Sermon no. 3)[230], at another place[231] referring to the alteration in the religion. As an example Umar changed the location of Muqam e Ibrahim.[232] At another place a number of other innovations introduced by the Awwal and Thani are mentioned by Amir Al-Momineen Ali^-asws Ibn Abi Talib^‑asws [233].

The Shara Ibn Hadeed (who was not from Shias but Mutzali – who believed in logic and theology and praise the first three Caliphs) was compiled 250 years after compilation of Nahjul Balagh by Syed Razi (who was a poet and literary person hence compiled letters, sermons and sayings based on beauty of Arabic language and depth as being the only criteria neither mentioning the source nor the narrators – the above sermon comes from a non-shia source and is not included in any of Shia Ahadith books).  However, a famous scholar Ali Ibn Nasir who lived during the time of Syeda Al-Razi, writes in his Shara (elaboration of Nahjul Balagha): مات قبل الفتنة التى وقعت بعد رسول الله ع that (Ali^-asws Ibn Abi Talib^-asws) is referring to one of his^-asws companions who had escaped the Fitna (strive) which took place after the passing away of Rasool Allah^‑saww.  This was also endorsed by a latter scholar Qutab-u-deen who wrote:

انما اراد بعض اصحابه فى زمن رسول الله ممن مات قبل وقوع الفتنة و انتشارها

(Imam Ali^-asws) has referred to a companion who had already passed away prior to the strive and disturbances which took place after Rasool Allah^-saww. There are several indisputable Bidah (heresies) introduced solely by the Thani (Umar), e.g., addition of ‘Assalatu Khairum Minan Naum’ in the morning Azan and the Tarawih salat during the nights of the month of Ramazan.

229 و من كلام له ع في وصف بيعته بالخلافة

Sermon 229 – And from a speech of his^-asws in describing his^-asws allegiance with the caliphate

[قال الشريف: و قد تقدم مثله بألفاظ مختلفة.]

Al-Shareef (the compiler) said, ‘And similar to it has preceded with different wordings’.

وَ بَسَطْتُمْ يَدِي فَكَفَفْتُهَا وَ مَدَدْتُمُوهَا فَقَبَضْتُهَا ثُمَّ تَدَاكَكْتُمْ عَلَيَ‏ تَدَاكَّ الْإِبِلِ الْهِيمِ‏ عَلَى حِيَاضِهَا يَوْمَ وِرْدِهَا حَتَّى انْقَطَعَتِ‏ النَّعْلُ وَ سَقَطَ الرِّدَاءُ وَ وُطِئَ الضَّعِيفُ وَ بَلَغَ مِنْ سُرُورِ النَّاسِ بِبَيْعَتِهِمْ إِيَّايَ أَنِ ابْتَهَجَ بِهَا الصَّغِيرُ وَ هَدَجَ‏ إِلَيْهَا الْكَبِيرُ وَ تَحَامَلَ نَحْوَهَا الْعَلِيلُ وَ حَسَرَتْ‏ إِلَيْهَا الْكِعَابُ‏

‘And they spread out my^-asws hand, but I^-asws restrained it, and they extended it, but I^-asws withheld it. Then you all thronged upon me^-asws like the thronging of the thirsty camels upon their watering troughs on the day they arrive (from the desert), to the extent that the slipper was broken, and the cloak fell off, and the weak one was trampled, and the cheerfulness of the people due to their pledging allegiances to me^-asws reached such that the young rejoiced and the elderly hobbled to it, and the sick ones were carried to it, and the adolescent girls ran around without veils’.[234]

230 و من خطبة له ع في مقاصد أخرى‏

Sermon 230 – And from a sermon of his^-asws regarding other aims

فَإِنَّ تَقْوَى اللَّهِ مِفْتَاحُ سَدَادٍ وَ ذَخِيرَةُ مَعَادٍ وَ عِتْقٌ مِنْ كُلِّ مَلَكَةٍ وَ نَجَاةٌ مِنْ كُلِّ هَلَكَةٍ بِهَا يَنْجَحُ الطَّالِبُ وَ يَنْجُو الْهَارِبُ وَ تُنَالُ الرَّغَائِبُ‏

‘Surely, fear of Allah^-azwj is a key to guidance and a treasure of the Hereafter, and liberation from every ownership (slavery) and salvation from every destruction. By it, the seeker succeeds and the fleer escapes and the desirous one achieves.

فضل العمل‏

The merit of (good) deeds

فَاعْمَلُوا وَ الْعَمَلُ يُرْفَعُ وَ التَّوْبَةُ تَنْفَعُ وَ الدُّعَاءُ يُسْمَعُ وَ الْحَالُ هَادِئَةٌ وَ الْأَقْلَامُ جَارِيَةٌ وَ بَادِرُوا بِالْأَعْمَالِ عُمُراً نَاكِساً أَوْ مَرَضاً حَابِساً أَوْ مَوْتاً خَالِساً

Therefore work, and the deeds get raised, and the repentance benefits, and the supplication is heard, and situation is calm, and the Pens are flowing (recording the deeds); and rush with the deeds before the age is overturned (into old age), or a withholding illness, or pure death (comes to you).

فَإِنَّ الْمَوْتَ هَادِمُ لَذَّاتِكُمْ وَ مُكَدِّرُ شَهَوَاتِكُمْ وَ مُبَاعِدُ طِيَّاتِكُمْ‏ زَائِرٌ غَيْرُ مَحْبُوبٍ وَ قِرْنٌ غَيْرُ مَغْلُوبٍ وَ وَاتِرٌ غَيْرُ مَطْلُوبٍ قَدْ أَعْلَقَتْكُمْ حَبَائِلُهُ وَ تَكَنَّفَتْكُمْ غَوَائِلُهُ وَ أَقْصَدَتْكُمْ مَعَابِلُهُ‏ وَ عَظُمَتْ فِيكُمْ سَطْوَتُهُ وَ تَتَابَعَتْ عَلَيْكُمْ عَدْوَتُهُ وَ قَلَّتْ عَنْكُمْ نَبْوَتُهُ

Surely, the death is a demolisher of your pleasures, and dampens your lustful desires, and distances your objectives. (It is) an unloved visitor, a pair not to be overcome, and an unsought killer. It casts its ropes to you and its evils surround you, and aims it’s arrows to you, its sway over you is mighty, and its enmity is continuous upon you, and it hardly misses (turns away) from you.

فَيُوشِكُ أَنْ تَغْشَاكُمْ دَوَاجِي ظُلَلِهِ وَ احْتِدَامُ عِلَلِهِ وَ حَنَادِسُ غَمَرَاتِهِ وَ غَوَاشِي سَكَرَاتِهِ وَ أَلِيمُ إِزْهَاقِهِ وَ دُجُوُّ أَطْبَاقِهِ وَ جُشُوبَةُ مَذَاقِهِ

Very soon the gloom of its darkness will overwhelm you, and the severity of its illness, and darkness of its immersion, and nonsensical utterances during its pangs, and pain of its destruction, and darkness of its layers, and bitterness of its taste.

فَكَأَنْ قَدْ أَتَاكُمْ بَغْتَةً فَأَسْكَتَ نَجِيَّكُمْ وَ فَرَّقَ نَدِيَّكُمْ وَ عَفَّى آثَارَكُمْ وَ عَطَّلَ دِيَارَكُمْ وَ بَعَثَ وُرَّاثَكُمْ يَقْتَسِمُونَ تُرَاثَكُمْ بَيْنَ حَمِيمٍ خَاصٍّ لَمْ يَنْفَعْ وَ قَرِيبٍ مَحْزُونٍ لَمْ يَمْنَعْ وَ آخَرَ شَامِتٍ لَمْ يَجْزَعْ

It is as if it is coming to you suddenly, so it silences your whisperers, and separates your group, and effaces your impacts, and devastates your houses, and urges your inheritors to distribute your inheritances between the special intimate ones who did not benefit and the grieving near relatives could not protect you, and additionally, the gloaters were not alarmed (for you).

فضل الجد

The merit of effort

فَعَلَيْكُمْ بِالْجِدِّ وَ الِاجْتِهَادِ وَ التَّأَهُّبِ وَ الِاسْتِعْدَادِ وَ التَّزَوُّدِ فِي مَنْزِلِ الزَّادِ وَ لَا تَغُرَّنَّكُمُ الدُّنْيَا كَمَا غَرَّتْ مَنْ كَانَ قَبْلَكُمْ مِنَ الْأُمَمِ الْمَاضِيَةِ وَ الْقُرُونِ الْخَالِيَةِ الَّذِينَ احْتَلَبُوا دِرَّتَهَا وَ أَصَابُوا غِرَّتَهَا وَ أَفْنَوْا عِدَّتَهَا وَ أَخْلَقُوا جِدَّتَهَا

Therefore, it is upon you all with the striving, and the struggling, and equipping, and the preparation, and the providing in the house of provision, and do not let the world deceive you like what the ones before you from the past communities had been deceived and the bygone generations, those who has milked its udders and attained its deceit, and depleted their periods, and worn out its new things.

أَصْبَحَتْ مَسَاكِنُهُمْ أَجْدَاثاً وَ أَمْوَالُهُمْ مِيرَاثاً لَا يَعْرِفُونَ مَنْ أَتَاهُمْ وَ لَا يَحْفِلُونَ مَنْ بَكَاهُمْ وَ لَا يُجِيبُونَ مَنْ دَعَاهُمْ

Their dwellings became graves, and their wealth became an inheritance(s). Neither are they recognising the ones who come to them (their graves) nor are they paying attention to the one who cries for them, nor are they responding to the ones calling them.

فَاحْذَرُوا الدُّنْيَا فَإِنَّهَا غَدَّارَةٌ غَرَّارَةٌ خَدُوعٌ مُعْطِيَةٌ مَنُوعٌ مُلْبِسَةٌ نَزُوعٌ لَا يَدُومُ رَخَاؤُهَا وَ لَا يَنْقَضِي عَنَاؤُهَا وَ لَا يَرْكُدُ بَلَاؤُهَا.

Therefore be cautious of the world for it is treacherous, deceitful, cheating. It gives, prevents, clothes, strips. Its prosperity is not permanent nor are its hardships terminal, nor does its afflictions die down’.

و منها في صفة الزهاد-

And from it in describing the ascetics

كَانُوا قَوْماً مِنْ أَهْلِ الدُّنْيَا وَ لَيْسُوا مِنْ أَهْلِهَا فَكَانُوا فِيهَا كَمَنْ لَيْسَ مِنْهَا- عَمِلُوا فِيهَا بِمَا يُبْصِرُونَ وَ بَادَرُوا فِيهَا مَا يَحْذَرُونَ تَقَلَّبُ أَبْدَانِهِمْ بَيْنَ ظَهْرَانَيْ أَهْلِ الْآخِرَةِ وَ يَرَوْنَ أَهْلَ الدُّنْيَا يُعَظِّمُونَ مَوْتَ أَجْسَادِهِمْ وَ هُمْ أَشَدُّ إِعْظَاماً لِمَوْتِ قُلُوبِ أَحْيَائِهِمْ‏

From a sermon of his^-asws in description of the ascetics: ‘They were a group from people of the world, and they weren’t from its people (inhabitants). They were in it like the one who wasn’t from it. They worked in it with what they were seeing (insightful of) and they were rushing in it what they were careful of. Their bodies fluctuated in the midst of people of the Hereafter. They were seeing people of the world venerating the death of their bodies and they were intensely revering at the death of the hearts of their loved ones!’[235]

231 و من خطبة له ع خطبها بذي قار و هو متوجه إلى البصرة ذكرها الواقدي في كتاب «الجمل»

Sermon 231 – And from a sermon of his^-asws having addressed it at Zi-Qaar, and he^-asws was heading to Al-Basra. Al-Waqidi has mentioned it in the book ‘Al-Jamal’

فَصَدَعَ‏ بِمَا أُمِرَ بِهِ وَ بَلَّغَ رِسَالاتِ رَبِّهِ فَلَمَّ اللَّهُ بِهِ الصَّدْعَ‏ وَ رَتَقَ بِهِ الْفَتْقَ‏ وَ أَلَّفَ بِهِ الشَّمْلَ بَيْنَ ذَوِي الْأَرْحَامِ بَعْدَ الْعَدَاوَةِ الْوَاغِرَةِ فِي الصُّدُورِ وَ الضَّغَائِنِ الْقَادِحَةِ فِي الْقُلُوبِ‏

He^-saww proclaimed whatever He^-azwj had been Commanded with, and delivered the Message of his^-saww Lord^-azwj. When Allah^-azwj Did the proclamation by him^-saww, He^-azwj Filled up the cracks (divisions) by him^-saww, and Caused affection between the ones with relationships by him^-saww after the enmity and the malice in the chests, and the deep-rooted grudges in the hearts’.[236]

232 و من كلام له ع كلم به عبد الله بن زمعة و هو من شيعته، و ذلك أنه قدم عليه في خلافته يطلب منه مالا

Sermon 232 – And from a speech of his^-asws he^-asws spoke with Abdullah Bin Zam’ah, and he is from his^-asws Shias, and that is because he had arrived to him during his^-asws caliphate seeking wealth from him^-asws.

فقال ع: إِنَّ هَذَا الْمَالَ لَيْسَ لِي وَ لَا لَكَ وَ إِنَّمَا هُوَ فَيْ‏ءٌ لِلْمُسْلِمِينَ‏ وَ جَلْبُ أَسْيَافِهِمْ‏ فَإِنْ شَرِكْتَهُمْ‏ فِي حَرْبِهِمْ كَانَ لَكَ مِثْلُ حَظِّهِمْ وَ إِلَّا فَجَنَاةُ أَيْدِيهِمْ لَا تَكُونُ لِغَيْرِ أَفْوَاهِهِمْ‏

He^-asws said: ‘This wealth is neither for me^-asws nor for you, and rather it is a war booty of the Muslims, and their swords have pulled it. So, if you had participated in their wars, there would be for you like their share, or else the harvest of their hands cannot happen to be for other than their mouths’.[237]

233 و من كلام له ع بعد أن أقدم أحدهم عل الكلام فحصر، و هو في فضل أهل البيت، و وصف فساد الزمان‏

Sermon 233 – And from a speech of his^-asws when one of them came forward to talk, but was confined, and it is regarding merits of People^-asws of the Household, and description of corruption of the times

أَلَا وَ إِنَّ اللِّسَانَ بَضْعَةٌ مِنَ الْإِنْسَانِ فَلَا يُسْعِدُهُ الْقَوْلُ إِذَا امْتَنَعَ وَ لَا يُمْهِلُهُ النُّطْقُ إِذَا اتَّسَعَ وَ إِنَّا لَأُمَرَاءُ الْكَلَامِ وَ فِينَا تَنَشَّبَتْ‏ عُرُوقُهُ وَ عَلَيْنَا تَهَدَّلَتْ‏ غُصُونُهُ‏

‘Indeed! And the tongue is part of the human being, so the words do not assist him when it prevents, nor does the talking respite him when it dilates, and we are commanders of the speech, and in us are its roots and upon us its branches are hanging.

فساد الزمان‏

The corruption of times

وَ اعْلَمُوا رَحِمَكُمُ اللَّهُ أَنَّكُمْ فِي زَمَانٍ الْقَائِلُ فِيهِ بِالْحَقِّ قَلِيلٌ وَ اللِّسَانُ عَنِ الصِّدْقِ كَلِيلٌ‏ وَ اللَّازِمُ لِلْحَقِّ ذَلِيلٌ أَهْلُهُ مُعْتَكِفُونَ عَلَى الْعِصْيَانِ مُصْطَلِحُونَ عَلَى الْإِدْهَانِ فَتَاهُمْ عَارِمٌ‏ وَ شَائِبُهُمْ آثِمٌ وَ عَالِمُهُمْ مُنَافِقٌ وَ [فَارِئُهُمْ‏] قَارِنُهُمْ مُمَاذِقٌ‏ لَا يُعَظِّمُ صَغِيرُهُمْ كَبِيرَهُمْ وَ لَا يَعُولُ غَنِيُّهُمْ فَقِيرَهُمْ‏

And know, may Allah^-azwj have Mercy on you all, you are in an era there are few speakers of the truth during it, and tongues are scarce from the truthfulness, and the one sticking to the truth is disgraced. Its people are secluding upon the disobedience, getting used to the vulgarities. Their young ones are violent, their youth are sinful, their learned are hypocrites, and their readers (of the Quran) are insincere. Their small ones are not revering their elders, nor are their rich supporting their poor’.[238]

234 و من كلام له ع‏

Sermon 234 – And from a speech of his^-asws

رَوَى ذِعْلَبٌ الْيَمَامِيُّ عَنْ أَحْمَدَ بْنِ قُتَيْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ عَنْ مَالِكِ بْنِ دِحْيَةَ قَالَ: كُنَّا عِنْدَ أَمِيرِ الْمُؤْمنِيِنَ ع [فَقَالَ‏] وَ قَدْ ذُكِرَ عِنْدَهُ اخْتِلَافُ النَّاسِ فَقَالَ إِنَّمَا فَرَّقَ بَيْنَهُمْ مَبَادِئُ طِينِهِمْ‏ وَ ذَلِكَ أَنَّهُمْ كَانُوا فِلْقَةً مِنْ سَبَخِ‏ أَرْضٍ وَ عَذْبِهَا وَ حَزْنِ تُرْبَةٍ وَ سَهْلِهَا فَهُمْ عَلَى حَسَبِ قُرْبِ أَرْضِهِمْ يَتَقَارَبُونَ وَ عَلَى قَدْرِ اخْتِلَافِهَا يَتَفَاوَتُونَ

‘It reported by Al-Yamani, from Ahmad Bin Quteyba, from Abdullah Bin Yazeed, from Mali Bin Dahiya who said, ‘We were in the presence of Amir Al-Momineen Ali^-asws and there had been mentioned in his^-asws presence, the differing of the people, he^-asws said: ‘But rather, the difference between them is their clays, and that is because they split from swampy land and its fresh one, and from its rugged ground and its soft one, so they are upon a measurement of nearness of their land they are closer to, and upon a measurement of their being different from it they are separating.

فَتَامُّ الرُّوَاءِ نَاقِصُ الْعَقْلِ وَ مَادُّ الْقَامَةِ قَصِيرُ الْهِمَّةِ وَ زَاكِي الْعَمَلِ قَبِيحُ الْمَنْظَرِ وَ قَرِيبُ الْقَعْرِ بَعِيدُ السَّبْرِ وَ مَعْرُوفُ الضَّرِيبَةِ مُنْكَرُ الْجَلِيبَةِ وَ تَائِهُ الْقَلْبِ مُتَفَرِّقُ اللُّبِّ وَ طَلِيقُ اللِّسَانِ حَدِيدُ الْجَنَانِ‏

So, the complete soul is deficient of intellect, and one of tall stature is short of courage, and a pure of deed is ugly of looks, and a short one is of far sightedness, and a good of nature is evil of trait, and one loose of heart is of bewildered mind, and a sharp-tongued one has a wakeful heart’.[239]

235 وَ مِنْ كَلَامٍ لَهُ ع قَالَهُ وَ هُوَ يَلِي غُسْلَ رَسُولِ اللَّهِ ص وَ تَجْهِيزَهُ‏

Sermon 235 – From a speech of his^-asws having said it and he^-asws was in charge of washing Rasool-Allah^-saww and preparing him^-saww

بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ لَقَدِ انْقَطَعَ بِمَوْتِكَ مَا لَمْ يَنْقَطِعْ بِمَوْتِ غَيْرِكَ مِنَ النُّبُوَّةِ وَ الْإِنْبَاءِ وَ أَخْبَارِ السَّمَاءِ

May my^-asws father^-as and my^-asws mother^-as be (sacrificed) for you^-saww, O Rasool-Allah^-saww! By your^-saww passing away, there has been cut off what did not get cut off from the death of others – the Prophet-hood, and the prophecies, and the news of the sky.

خَصَّصْتَ حَتَّى صِرْتَ مُسَلِّياً عَمَّنْ سِوَاكَ وَ عَمَّمْتَ حَتَّى صَارَ النَّاسُ فِيكَ سَوَاءً وَ لَوْ لَا أَنَّكَ أَمَرْتَ بِالصَّبْرِ وَ نَهَيْتَ عَنِ الْجَزَعِ لَأَنْفَدْنَا عَلَيْكَ مَاءَ الشُّئُونِ‏ وَ لَكَانَ الدَّاءُ مُمَاطِلًا وَ الْكَمَدُ مُحَالِفاً وَ قَلَّا لَكَ‏ وَ لَكِنَّهُ مَا لَا يُمْلَكُ رَدُّهُ

You^-saww are special until you^-saww became a consolation from the ones besides you^-saww, and general until the people became the same regarding you^-saww, and had you^-saww not instructed with the patience and forbidden from the panic, we would have shed upon you^-saww a store of water (tears), but the disease (of death) cannot be subsided and the grief opposed, and it would have been little for you^-saww, but it (death) is such, there is no control on reversing it nor is one able to repel it.

وَ لَا يُسْتَطَاعُ دَفْعُهُ بِأَبِي أَنْتَ وَ أُمِّي اذْكُرْنَا عِنْدَ رَبِّكَ وَ اجْعَلْنَا مِنْ بَالِكَ‏

May my^-asws father^-as and my^-asws mother^-as be (sacrificed) for you^-saww! Remember us in the Presence of your^-saww Lord^-azwj, and Make us to be from your^-asws main concerns’.[240]

Explanatory Note:

Ahadith are to be considered with background and context, crying and lamenting are very well proven from the Holy Quran (12:84-86)^[241], i.e., the crying of Prophet Yaqoob^-as over the separation of his son (Prophet Yousef^-as) – until Prophet Yaqoob^-as lost his^-as vision due to the intensity of crying.

In Sermon 235, Amir Al-Momineen^-asws calms down those around him^-asws near the holy grave of Rasool-Allah^-saww, to console them and restrain them from their pre-Islamic mourning rituals at the great loss of their beloved Prophet^-saww.  However, we find in many Ahadith that Rasool Allah^‑saww, during his^-saww lifetime, had cried over the martyrs and did not stop others from crying but rather encouraged them (i.e., Shahadat of Hamza^-asws)

In the same book ‘Nahjul Balagha’, referring to another occasion, Amir Al-Momineen^‑asws reminds the warriors of the grief over the martyrdom of their brethren, who lost their lives in the way of Allah^-azwj by reminding them the rights of the martyrs over them: ‘There is a right for us that we should be thirsty (yearning) for them (mentioning their departure with heavy hearts) and we should bite the hands upon their separation’ (See the Hadith below).

نهج البلاغة قَالَ ع فِي بَعْضِ خُطَبِهِ‏ أَيْنَ الْقَوْمُ الَّذِينَ دُعُوا إِلَى الْإِسْلَامِ فَقَبِلُوهُ وَ قَرَءُوا الْقُرْآنَ فَأَحْكَمُوهُ وَ هِيجُوا إِلَى الْجِهَادِ فَوَلِهُوا وَلَهَ اللِّقَاحِ إِلَى أَوْلَادِهَا وَ سَلَبُوا السُّيُوفَ أَغْمَادَهَا وَ أَخَذُوا بِأَطْرَافِ الْأَرْضِ زَحْفاً زَحْفاً وَ صَفّاً صَفّاً بَعْضٌ هَلَكَ وَ بَعْضٌ نَجَا لَا يُبَشَّرُونَ بِالْأَحْيَاءِ وَ لَا يُعَزَّوْنَ عَنِ الْمَوْتَى‏

(The book) ‘Nahj Al-Balagah’ –

‘He^-asws (Ali^-asws Ibn Abi Talib^-asws) said in one of his^-asws sermons: ‘Where are the people, those who were called to Al-Islam so they accepted it, and they read the Quran and made it their judge, and they were urged to the Jihad so they leapt the leaping of the camel to its children, and they bared the swords from their sheaths and took to the outskirts of the earth in groups and groups, and rows and rows. Some were killed and some survived. They were not rejoicing with the life nor were they consoled about the dead ones.

مُرْهُ الْعُيُونِ مِنَ الْبُكَاءِ خُمْصُ الْبُطُونِ مِنَ الصِّيَامِ ذُبُلُ الشِّفَاهِ مِنَ الدُّعَاءِ صُفْرُ الْأَلْوَانِ مِنَ السَّهَرِ عَلَى وُجُوهِهِمْ غَبَرَةُ الْخَاشِعِينَ أُولَئِكَ إِخْوَانِي الذَّاهِبُونَ فَحَقَّ لَنَا أَنْ نَظْمَأَ إِلَيْهِمْ وَ نَعَضَّ الْأَيْدِي عَلَى فِرَاقِهِمْ‏.

The eyes were dried from the crying, the bellies were flat from the fasting, the lips were parched from the supplications, the colours were paled from the vigils, and their faces were dusty as the fearing ones. They are my^-asws brethren, the ones gone away! There is a right for us that we should be thirsty (yearning) for them and we should bite the hands upon their separation’’.^[242]

 

 Ali^-asws’s desire to wail at the grave of Syeda^-asws

It is reported in Al-Kafi, Amir ul-Momineen^-asws said the following at the time of burial of his^-asws wife and daughter of Rasool Allah^-saww (Syeda Fatima^-asws):

سَلَامَ مُوَدِّعٍ لَا قَالٍ وَ لَا سَئِمٍ فَإِنْ أَنْصَرِفْ فَلَا عَنْ مَلَالَةٍ وَ إِنْ أُقِمْ فَلَا عَنْ سُوءِ ظَنٍّ بِمَا وَعَدَ اللَّهُ الصَّابِرِينَ وَاهَ وَاهاً وَ الصَّبْرُ أَيْمَنُ وَ أَجْمَلُ وَ لَوْ لَا غَلَبَةُ الْمُسْتَوْلِينَ لَجَعَلْتُ الْمُقَامَ وَ اللَّبْثَ لِزَاماً مَعْكُوفاً وَ لَأَعْوَلْتُ إِعْوَالَ الثَّكْلَى عَلَى جَلِيلِ الرَّزِيَّةِ

Greetings of farewell is not what I^-asws say, nor out of weariness. So, if I^-asws leave, it would not be from disappointment, and if I^-asws stay it would not be from pessimism with what Allah^-azwj Promised the patient ones. Alas! And the patience is more fruitful and more beautiful and were it not for the pre-dominance of the mischievous ones, I^-asws would have made the place (shrine) and the remaining (here as a caretaker) to be unambiguous and wailed the wailing of the bereaved mother upon the calamity of the child. (An extract) ^[243]

Rasool Allah^-saww Shed tears for his^-saww son Ibrahim^-asws

الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعَ النَّبِيُّ ص امْرَأَةً حِينَ مَاتَ عُثْمَانُ بْنُ مَظْعُونٍ وَ هِيَ تَقُولُ هَنِيئاً لَكَ يَا أَبَا السَّائِبِ الْجَنَّةُ فَقَالَ النَّبِيُّ ص وَ مَا عِلْمُكِ حَسْبُكِ أَنْ تَقُولِي كَانَ يُحِبُّ اللَّهَ عَزَّ وَ جَلَّ وَ رَسُولَهُ

Al Kafi – The number, from Sahl, from Ja’far Bin Muhammad, from Ibn Al Qaddah,

‘From Abu Abdullah^-asws having said: ‘The Prophet^-as heard a woman, when Usman Bin Mazoun died, and she was saying, ‘Congratulations to you, O Abu Al-Saib, of the Paradise!’ The Prophet^‑saww said: ‘And what is your knowledge? It would suffice you to that you should be saying, ‘He used to love Allah^-azwj Mighty and Majestic and His^-azwj Rasool^-saww’.

فَلَمَّا مَاتَ إِبْرَاهِيمُ بْنُ رَسُولِ اللَّهِ ص هَمَلَتْ عَيْنُ رَسُولِ اللَّهِ بِالدُّمُوعِ ثُمَّ قَالَ النَّبِيُّ ص تَدْمَعُ الْعَيْنُ وَ يَحْزَنُ الْقَلْبُ وَ لَا نَقُولُ مَا يُسْخِطُ الرَّبَّ وَ إِنَّا بِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ

When Ibrahim^-as, son^-as of Rasool-Allah^-saww passed away, the eyes of Rasool-Allah^-saww filled with tears. Then the Prophet^-saww said: ‘The eyes are tearful and the heart is grieving and we^-saww are not saying what would Anger the Lord^-azwj, and I^-saww am with you^-as, O Ibrahim^-as, grieving’.

ثُمَّ رَأَى النَّبِيُّ ص فِي قَبْرِهِ خَلَلًا فَسَوَّاهُ بِيَدِهِ ثُمَّ قَالَ إِذَا عَمِلَ أَحَدُكُمْ عَمَلًا فَلْيُتْقِنْ ثُمَّ قَالَ الْحَقْ بِسَلَفِكَ الصَّالِحِ عُثْمَانَ بْنِ مَظْعُونٍ‏.

Then the Prophet^-saww saw a flaw in his^-as grave, so he^-saww evened it with his^-saww hand, then said: ‘When one of you does something, so let him be proficient in it’. Then he^-saww said: ‘Join with your^-as righteous ancestor Usman Bin Mazoun’’.^[244]

Rasool Allah^-saww Cried on Martyred Hamza^-asws Ibn Abu Mutlib^-asws

فَقَالَ رَسُولُ اللَّهِ ص لِأَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ يَا عَلِيُّ اطْلُبْ عَمَّكَ فَجَاءَ عَلِيٌّ عَلَيْهِ السَّلَامُ فَوَقَفَ عَلَى حَمْزَةَ فَكَرِهَ أَنْ يَرْجِعَ إِلَى رَسُولِ اللَّهِ ص فَجَاءَ رَسُولُ اللَّهِ ص‏حَتَّى وَقَفَ عَلَيْهِ فَلَمَّا رَأَى مَا فُعِلَ بِهِ بَكَى ثُمَّ قَالَ وَ اللَّهِ مَا وَقَفْتُ مَوْقِفاً قَطُّ أَغْيَظَ عَلَيَّ مِنْ هَذَا الْمَكَانِ لَئِنْ أَمْكَنَنِي اللَّهُ مِنْ قُرَيْشٍ لَأُمَثِّلَنَّ بِسَبْعِينَ رَجُلًا مِنْهُمْ

(An extract – at the end of Battle of Ohad, Rasool Allah^-saww asked about his beloved Uncle): Rasool-Allah^-saww said to Amir Al-Momineen^-asws: ‘O Ali^-asws! Search for your^-asws uncle^-asws’. Ali^-asws went and stopped at Hamza^-asws, and he^-asws (also) disliked to return to Rasool-Allah^-saww (to report the mutilated body of Hamza^-asws). So, Rasool-Allah^-saww came until he^-saww paused at him^-asws. When he^-saww saw what had happened with him^-asws, he^-saww cried, then said: ‘By Allah^-azwj! I^-saww have not paused at any pausing at all more outrageous to me^-saww than this place. If Allah^-azwj were to Enabled me^-saww upon Quraysh, I^-saww will reciprocate with seventy of their men’.

فَنَزَلَ عَلَيْهِ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ فَقَالَ‏ وَ إِنْ عاقَبْتُمْ فَعاقِبُوا بِمِثْلِ ما عُوقِبْتُمْ بِهِ وَ لَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ وَ اصْبِرْ فَقَالَ رَسُولُ اللَّهِ ص بَلْ أَصْبِرُ فَأَلْقَى رَسُولُ اللَّهِ ص عَلَى حَمْزَةَ بُرْدَةً كَانَتْ عَلَيْهِ فَكَانَتْ إِذَا مَدَّهَا عَلَى رَأْسِهِ بَدَتْ رِجْلَاهُ وَ إِذَا مَدَّهَا عَلَى رِجْلَيْهِ بَدَا رَأْسُهُ فَمَدَّهَا عَلَى رَأْسِهِ وَ أَلْقَى عَلَى رِجْلَيْهِ الْحَشِيشَ

Jibraeel^-as descended unto him^-saww and said: ‘And if you punish, then retaliate with the like of that which you were punished with; and if you are patient, [16:126]’. Rasool-Allah^-saww said: ‘But, I^-saww shall be patient’. Rasool-Allah^-saww cast his^-saww cloak upon Hamza^-asws which, was upon him^-saww. When he^-saww extended it upon his^-asws head his^-asws legs were exposed. And when he^-saww covered his^-asws legs his^-asws head was exposed. So, he^-saww extended it upon his^-asws head, and Ali^-asws cast some grass upon his^-asws legs.

قَالَ وَ صَاحَ إِبْلِيسُ بِالْمَدِينَةِ قُتِلَ مُحَمَّدٌ فَلَمْ يَبْقَ أَحَدٌ مِنْ نِسَاءِ الْمُهَاجِرِينَ وَ الْأَنْصَارِ إِلَّا وَ خَرَجَ وَ خَرَجَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ص تَعْدُو عَلَى قَدَمَيْهَا حَتَّى وَافَتْ رَسُولَ اللَّهِ ص وَ قَعَدَتْ بَيْنَ يَدَيْهِ وَ كَانَ‏ إِذَا بَكَى رَسُولُ اللَّهِ ص بَكَتْ وَ إِذَا انْتَحَبَ انْتَحَبَتْ.

He said, ‘And Iblees^-la shouted at Al-Medina (during the Battle of Ohad), ‘Muhammad^-saww has been killed!’ There did not remain anyone from the women of the Emigrants and the Helpers except and they came out, and (Syeda) Fatima^-asws daughter^-asws of Rasool-Allah^-saww came out sprinting upon her^-asws feet until she^-asws came to Rasool-Allah^-saww and sat in front of him^-saww. Whenever Rasool-Allah^‑saww cried, she^-asws cried, and whenever he^-saww wailed, she^-asws wailed… (An extract).^[245]

 

Also, in another account (an extract):

قَالَ وَ انْصَرَفَ رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ حِينَ دُفِنَ الْقَتْلَى فَمَرَّ بِدُورِ بَنِي الْأَشْهَلِ وَ بَنِي ظَفَرٍ فَسَمِعَ بُكَاءَ النَّوَائِحِ عَلَى قَتْلَاهُنَّ فَتَرَقْرَقَتْ عَيْنَا رَسُولِ اللَّهِ ص وَ بَكَى ثُمَّ قَالَ لَكِنَّ حَمْزَةَ لَا بَوَاكِيَ لَهُ الْيَوْمَ فَلَمَّا سَمِعَهَا سَعْدُ بْنُ مُعَاذٍ وَ أُسَيْدُ بْنُ حُضَيْرٍ قَالا لَا تَبْكِيَنَّ امْرَأَةٌ حَمِيمَهَا حَتَّى تَأْتِيَ فَاطِمَةَ عَلَيْهَا السَّلَامُ فَتُسْعِدَهَا فَلَمَّا سَمِعَ رَسُولُ اللَّهِ ص الْوَاعِيَةَ عَلَى حَمْزَةَ وَ هُوَ عِنْدَ فَاطِمَةَ عَلَيْهَا السَّلَامُ عَلَى بَابِ الْمَسْجِدِ قَالَ ارْجِعْنَ رَحِمَكُنَّ اللَّهُ فَقَدْ آسَيْتُنَّ بِأَنْفُسِكُنَّ.

He said, ‘And Rasool-Allah^-saww left to go to Al-Medina when the killed ones were buried (after Battle of Ohad). He^-saww passed by the houses of the clan of Ash’al and clan of Zafar, and he^-saww heard wailing of the lamenters upon their killed ones. The eyes of Rasool-Allah^-saww filled up and he^-saww cried, then said: ‘But Hamza^-asws is such, no one is crying for him^-asws today’. When Sa’ad bin Muaz and Aseyd Bin Huzeyr heard it, they said, ‘No woman should cry over her loved ones until (Syeda) Fatima^‑asws comes (here to cry over Hamza^-asws) and she is pleased (with your crying over Hamza^-asws). When Rasool-Allah^-saww heard the (crying) activity upon Hamza^-asws and he^-saww was in the presence of (Syeda) Fatima^-asws at the door of the Masjid, he^‑saww said: ‘Return, may Allah^-azwj have Mercy on you, for I^-saww feel sorry for yourselves (the martyred ones)’’ (An extract).^[246]

Rasool-Allah^-saww said: ‘Upon the likes of Ja’far^-asws, let the crying ones cry

وَ عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ قَالَ: أُرِيَ رَسُولُ اللَّهِ ص فِي النَّوْمِ جَعْفَرَ بْنَ أَبِي طَالِبٍ ذَا جَنَاحَيْنِ مُضَرَّجاً بِالدَّمِ.

And from Salim Bin Abu Al-Ja’ad who said, ‘Rasool-Allah^-saww saw in the dream Ja’far^-asws Bin Abu Talib^-asws with two wings stained with the blood’’.

وَ عَنِ ابْنِ عُمَرَ قَالَ: وَجَدْنَا مَا بَيْنَ صَدْرِ جَعْفَرٍ وَ مَنْكِبَيْهِ وَ مَا أَقْبَلَ مِنْهُ تِسْعِينَ جِرَاحَةً مَا بَيْنَ ضَرْبَةٍ بِالسَّيْفِ وَ طَعْنَةٍ بِالرُّمْحِ وَ لَمَّا أَتَى النَّبِيَّ ص نَعْيُ جَعْفَرٍ أَتَى امْرَأَتَهُ أَسْمَاءَ بِنْتَ عُمَيْسٍ فَعَزَّاهَا فِي زَوْجِهَا جَعْفَرٍ وَ دَخَلَتْ فَاطِمَةُ وَ هِيَ تَبْكِي وَ تَقُولُ وَا عَمَّاهْ فَقَالَ رَسُولُ اللَّهِ ص عَلَى مِثْلِ جَعْفَرٍ فَلْتَبْكِ الْبَوَاكِي.

And from Ibn Umar who said, ‘We found what is between the chest of Ja’far^-asws and his^-asws shoulders and what faces from it, ninety injuries, what is between the strike of the sword, and stab of the spear. And when the news of expiry of Ja’far^-asws came to the Prophet^-saww, his^-asws wife Asma Bint Umays came, and he^-saww consoled her regarding her husband Ja’far^-asws; and (Syeda) Fatima^-asws came and she^-asws was crying and saying: ‘Waah uncle!’ Rasool-Allah^-saww said: ‘Upon the likes of Ja’far^-asws, let the crying ones cry’’. ^[247]

Also:

قَالَ الصَّادِقُ ع‏ قَالَ رَسُولُ اللَّهِ ص لِفَاطِمَةَ اذْهَبِي فَابْكِي عَلَى ابْنِ عَمِّكِ فَإِنْ لَمْ تَدْعِي بِثُكْلٍ فَمَا قُلْتِ فَقَدْ صَدَقْتِ.

Al-Sadiq^-asws said: ‘Rasool-Allah^-saww said to (Syeda) Fatima^-asws: ‘Go and cry upon the son of your^-asws uncle^-asws, so even if you^-asws do not supplicate with heaviness (in your^-asws heart), whatever you^-asws say, you^-asws would have been truthful’.

و ذكر محمد بن إسحاق عن عروة قال‏ لما أقبل أصحاب مؤتة تلقاهم رسول الله ص و المسلمون معه فجعلوا يحثون عليهم التراب و يقولون يا فرار فررتم في سبيل الله فَقَالَ رَسُولُ اللَّهِ ص لَيْسُوا بِفَرَّارٍ وَ لَكِنَّهُمُ الْكَرَّارُ إِنْ شَاءَ اللَّهُ‏.

And Muhammad Bin Is’haq mentioned from Urwa who said, ‘When the companions of Motah came Rasool-Allah^-saww met them and the Muslims were with him^-saww. They went on pouring the soil upon them and saying, ‘O escapers, you have fled in the Way of Allah^-azwj!’ Rasool-Allah^-saww said: ‘They aren’t fleers, but they are the attackers, if Allah^-azwj so Desires’’. (An Extract)^[248]

من لا يحضره الفقيه قَالَ الصَّادِقُ ع‏ إِنَّ النَّبِيَّ ص حِينَ جَاءَتْهُ وَفَاةُ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَ زَيْدِ بْنِ حَارِثَةَ كَانَ إِذَا دَخَلَ بَيْتَهُ كَثُرَ بُكَاؤُهُ عَلَيْهِمَا جِدّاً وَ يَقُولُ كَانَا يُحَدِّثَانِي وَ يُؤْنِسَانِي فَذَهَبَا جَمِيعاً.

(The book) ‘Man La Yahzar Al-Faqeeh’ – Al-Sadiq^-asws said: ‘The Prophet^-saww, when the (news of) expiry of Ja’far^-asws Bin Abu Talib^-asws and Zayd Bin Haris came to him^-saww, whenever he^‑saww entered his^-saww house, he^-saww frequented the crying upon them both a lot, and was saying: ‘They used to discussed with me^-saww and comfort me^-saww, and they are both gone’’.^[249]

236 و من كلام له ع اقتص فيه ذكر ما كان منه بعد هجرة النبي ص ثم لحاقه به‏

Sermon 236 – And from a speech of his^-asws narrating in it mentioning what happened from him^-asws after emigration of the Prophet^-saww, then joining with him^-saww

فَجَعَلْتُ أَتْبَعُ مَأْخَذَ رَسُولِ اللَّهِ ص فَأَطَأُ ذِكْرَهُ حَتَّى انْتَهَيْتُ إِلَى الْعَرَجِ [الْعَرْجِ‏]- [فِي كَلَامٍ طَوِيلٍ‏]

‘I^-asws went on to follow the route taken by Rasool-Allah^-saww, following his^-saww mention until I^-asws ended to Al-Arj’.[250]

237 و من خطبة له ع في المسارعة إلى العمل‏

Sermon 237 – And from a sermon of his^-asws regarding hastening to the (good) deeds

فَاعْمَلُوا وَ أَنْتُمْ فِي نَفَسِ الْبَقَاءِ وَ الصُّحُفُ مَنْشُورَةٌ وَ التَّوْبَةُ مَبْسُوطَةٌ وَ الْمُدْبِرُ يُدْعَى وَ الْمُسِي‏ءُ يُرْجَى قَبْلَ أَنْ يَخْمُدَ الْعَمَلُ‏ وَ يَنْقَطِعَ الْمَهَلُ وَ يَنْقَضِيَ الْأَجَلُ [تَنْقَضِيَ الْمُدَّةُ] وَ يُسَدَّ بَابُ التَّوْبَةِ وَ تَصْعَدَ الْمَلَائِكَةُ

‘Work while you are in the breath of life, and the registers are open, and the repentance is Extended, and the one turning around is being called, and the evil doer is (Given) hope, before the deeds are frozen, and the opportunity is cut-off, and the term expires, and the door of repentance is closed, and the Angels ascend.

فَأَخَذَ امْرُؤٌ مِنْ نَفْسِهِ لِنَفْسِهِ وَ أَخَذَ مِنْ حَيٍّ لِمَيِّتٍ وَ مِنْ فَانٍ لِبَاقٍ وَ مِنْ ذَاهِبٍ لِدَائِمٍ

A person should take from himself for himself, and take from the living for the deceased, and from mortal for an immortal, and from a temporal for a permanent.

امْرُؤٌ خَافَ اللَّهَ وَ هُوَ مُعَمَّرٌ إِلَى أَجَلِهِ وَ مَنْظُورٌ إِلَى عَمَلِهِ

A person should fear Allah^-azwj while he is living to his term and respited to his actions.

امْرُؤٌ أَلْجَمَ نَفْسَهُ بِلِجَامِهَا وَ زَمَّهَا بِزِمَامِهَا فَأَمْسَكَهَا بِلِجَامِهَا عَنْ مَعَاصِي اللَّهِ وَ قَادَهَا بِزِمَامِهَا إِلَى طَاعَةِ اللَّهِ‏

A person should rein himself with its reins, and bridle with its bridles. He would be withheld with its reins from disobeying Allah^-azwj and be guided with its bridle to obey Allah^-azwj’.[251]

238 و من كلام له ع في شأن الحكمين و ذم أهل الشام‏

Sermon 238 – And from a speech of his^-asws regarding affair of the two arbitrators and condemnation of people of Syria

جُفَاةٌ طَغَامٌ‏ وَ عَبِيدٌ أَقْزَامٌ‏ جُمِعُوا مِنْ كُلِّ أَوْبٍ وَ تُلُقِّطُوا مِنْ كُلِّ شَوْبٍ‏ مِمَّنْ يَنْبَغِي أَنْ يُفَقَّهَ وَ يُؤَدَّبَ وَ يُعَلَّمَ وَ يُدَرَّبَ وَ يُوَلَّى عَلَيْهِ وَ يُؤْخَذَ عَلَى يَدَيْهِ لَيْسُوا مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ لَا مِنَ‏ الَّذِينَ تَبَوَّؤُا الدَّارَ وَ الْإِيمانَ‏

‘Rude, lowly, slaves are gathering from every corner and picked up from every pack, from the ones it is befitting that he is made to understand, and disciplined, and taught, and trained, and supervised upon, and to be taking by his hand. They are neither from the Emigrants and the Helpers, And those who had the home (in Al-Medina), and had the Eman [59:9].

أَلَا وَ إِنَّ الْقَوْمَ اخْتَارُوا لِأَنْفُسِهِمْ أَقْرَبَ الْقَوْمِ مِمَّا تُحِبُّونَ [يُحِبُّونَ‏] وَ إِنَّكُمُ اخْتَرْتُمْ لِأَنْفُسِكُمْ أَقْرَبَ الْقَوْمِ مِمَّا تَكْرَهُونَ

Indeed! And the people have chosen for themselves the closest of the people from what they like, and you all are choosing for yourselves the closest of the people from what you dislike.

وَ إِنَّمَا عَهْدُكُمْ بِعَبْدِ اللَّهِ بْنِ قَيْسٍ بِالْأَمْسِ يَقُولُ إِنَّهَا فِتْنَةٌ فَقَطِّعُوا أَوْتَارَكُمْ‏ وَ شِيمُوا سُيُوفَكُمْ فَإِنْ كَانَ صَادِقاً فَقَدْ أَخْطَأَ بِمَسِيرِهِ غَيْرَ مُسْتَكْرَهٍ وَ إِنْ كَانَ كَاذِباً فَقَدْ لَزِمَتْهُ التُّهَمَةُ [التُّهْمَةُ]

And rather, your pact with Abdullah Bin Qays (Abu Musa) yesterday, he was saying, ‘It is a Fitna, so cut off your bow-strings and sheathe your swords!’ So, if he was truthful, then he was mistaken with his travelling (with us for this battle) without being coerced. And if he was lying, so the accusation is necessitated to him.

فَادْفَعُوا فِي صَدْرِ عَمْرِو بْنِ الْعَاصِ بِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ وَ خُذُوا مَهَلَ الْأَيَّامِ وَ حُوطُوا قَوَاصِيَ الْإِسْلَامِ أَ لَا تَرَوْنَ إِلَى بِلَادِكُمْ تُغْزَى وَ إِلَى صَفَاتِكُمْ تُرْمَى‏

So, push in the chest of Amro Bin Al-Aas by (choosing) Abdullah Bin Al-Abbas, and take the respite of the days and encompass the borders of Al-Islam. Are you not looking at your cities being raided and to your characters being shot at?’[252]

239 و من خطبة له ع يذكر فيها آل محمد ص‏

Sermon 239 – And from a sermon of his^-asws mentioning in it Progeny^-asws of Muhammad^-saww

هُمْ عَيْشُ الْعِلْمِ وَ مَوْتُ الْجَهْلِ يُخْبِرُكُمْ حِلْمُهُمْ عَنْ عِلْمِهِمْ‏ وَ ظَاهِرُهُمْ عَنْ بَاطِنِهِمْ وَ صَمْتُهُمْ عَنْ حِكَمِ [حُكْمِ‏] مَنْطِقِهِمْ لَا يُخَالِفُونَ الْحَقَّ وَ لَا يَخْتَلِفُونَ فِيهِ

‘They^-asws are the life of knowledge and death of ignorance. You are being informed of their^‑asws forbearance from their^-asws knowledge, and their^-asws silence from the wisdom of their^-asws talk. They^-asws neither oppose the truth nor do they^-asws differ in it.

وَ هُمْ دَعَائِمُ الْإِسْلَامِ وَ وَلَائِجُ‏ الِاعْتِصَامِ بِهِمْ عَادَ الْحَقُّ إِلَى نِصَابِهِ‏ وَ انْزَاحَ الْبَاطِلُ‏ عَنْ مُقَامِهِ [مَقَامِهِ‏] وَ انْقَطَعَ لِسَانُهُ عَنْ مَنْبِتِهِ‏ عَقَلُوا الدِّينَ عَقْلَ وِعَايَةٍ وَ رِعَايَةٍ لَا عَقْلَ سَمَاعٍ وَ رِوَايَةٍ فَإِنَّ رُوَاةَ الْعِلْمِ كَثِيرٌ وَ رُعَاتَهُ قَلِيلٌ‏

They^-asws are the foundations of Al-Islam, and the keys of shelter. By them^-asws, the truth return to be in its spot, and the falsehood is displaced from its position, and its tongue is cut off from its base. Understand the Religion and understanding of retention, not understanding of the hearing and the reports, and surely the reporters of knowledge are many and its shepherds are few’.[253]

240 و من كلام له ع قاله لعبد الله بن العباس و قد جاءه برسالة من عثمان و هو محصور يسأله فيها الخروج إلى ماله بينبع، ليقل هتف‏ الناس باسمه للخلافة، بعد أن كان سأله مثل ذلك من قبل،

Sermon 240 – From a speech of his^-asws to Abdullah Bin Al-Abbas, and he had come to him^-asws with a message from Usman Bin Affan, and he was besieged, asking him^-asws for going out (on a military expedition) to his wealth at Yanbu, in order to reduce the shouting of the people by his^-asws name for the caliphate, after having had asked him^-asws similar to that from before.

فقال عليه السلام: يَا ابْنَ عَبَّاسٍ مَا يُرِيدُ عُثْمَانُ إِلَّا أَنْ يَجْعَلَنِي جَمَلًا نَاضِحاً بِالْغَرْبِ‏ أَقْبِلْ وَ أَدْبِرْ بَعَثَ إِلَيَّ أَنْ أَخْرُجَ ثُمَّ بَعَثَ إِلَيَّ أَنْ أَقْدُمَ ثُمَّ هُوَ الْآنَ يَبْعَثُ إِلَيَّ أَنْ أَخْرُجَ وَ اللَّهِ لَقَدْ دَفَعْتُ عَنْهُ حَتَّى خَشِيتُ أَنْ أَكُونَ آثِماً

He^-asws said: ‘O Ibn Abbas! Usman does not want except to make me^-asws a water-drawing camel, coming and going. He had sent a message to me that I^-asws should go out, (then) sends a message to me^-asws to come back, then now he is sending a message to me^-asws that I^-asws should go out. By Allah^-azwj! I^-asws defended him until I^-asws feared that I^-asws would become a sinner’.[254]

241 و من كلام له ع يحث به أصحابه على الجهاد

Sermon 241 – And from a speech of his^-asws urging his^-asws companions by it upon the Jihad

وَ اللَّهُ مُسْتَأْدِيكُمْ‏ شُكْرَهُ وَ مُوَرِّثُكُمْ أَمْرَهُ وَ مُمْهِلُكُمْ‏ فِي‏ مِضْمَارٍ مَحْدُودٍ [مَمْدُودٍ] لِتَتَنَازَعُوا سَبَقَهُ‏ فَشُدُّوا عُقَدَ الْمَآزِرِ وَ اطْوُوا فُضُولَ الْخَوَاصِرِ لَا تَجْتَمِعُ عَزِيمَةٌ وَ وَلِيمَةٌ مَا أَنْقَضَ النَّوْمَ لِعَزَائِمِ الْيَوْمِ وَ أَمْحَى الظُّلَمَ‏ لِتَذَاكِيرِ الْهِمَمِ‏

‘And Allah^-azwj is Calling you to thank Him^-azwj, and Assigns His^-azwj Commands to you, and Respites you in the limited time for you to compete in precedence. So, tighten the girdles, and fold up the curiosity of the little one, and the determination and the banquets cannot be gathered together! The sleep would break up the determinations of the day, and the darkness obliterates memories of critical tasks’.[255]

و صلى اللّه على سيدنا محمد النبي الأمي، و على آله مصابيح الدجى و العروة الوثقى، و سلم تسليما كثيرا.

And may Allah^-azwj Send Salawaat upon our Chief Muhammad^-saww the Ummy Prophet^-saww, and upon his^-saww Progeny^-asws, the lamps for the darkness, and the firmest handhold, and salute with abundant salutations.

نهج البلاغة

NAHJ AL-BALAGAH

رسائل أمير المؤمنين عليه السلام‏

LETTERS OF AMIR AL-MOMINEEN^-asws

1 و من كتاب له ع إلى أهل الكوفة عند مسيره من المدينة إلى البصرة

Letter 1 – And from a letter of his^-asws to the people of Al-Kufa during his^-asws travel from Al-Medina to Al-Basra

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَهْلِ الْكُوفَةِ جَبْهَةِ الْأَنْصَارِ وَ سَنَامِ‏ الْعَرَبِ

From a letter of his^-asws to the people of Al-Kufa at his^-asws travelling from Al-Medina to Al-Basra: ‘From a servant of Allah^-azwj Amir Al-Momineen^-asws to the people of Al-Kufa, foreheads of the Helpers and the peak of the Arabs.

أَمَّا بَعْدُ فَإِنِّي أُخْبِرُكُمْ عَنْ أَمْرِ عُثْمَانَ حَتَّى يَكُونَ سَمْعُهُ كَعِيَانِهِ‏ إِنَّ النَّاسَ طَعَنُوا عَلَيْهِ فَكُنْتُ رَجُلًا مِنَ الْمُهَاجِرِينَ أُكْثِرُ اسْتِعْتَابَهُ‏ وَ أُقِلُّ عِتَابَهُ وَ كَانَ طَلْحَةُ وَ الزُّبَيْرُ أَهْوَنُ سَيْرِهِمَا فِيهِ الْوَجِيفُ‏ وَ أَرْفَقُ حِدَائِهِمَا الْعَنِيفُ-* وَ كَانَ مِنْ عَائِشَةَ فِيهِ

As for after, I^-asws am informing you regarding the matter of Usman until listening to it would be like seeing it. The people faulted upon him and I^-asws was a man from the Emigrants supporting him the most, and least in faulting him while Talha and Al-Zubeyr were such, their weakest manner regarding him was the exciting, and the kindest of their voices was the harsh, and an error of anger happened from Ayesha regarding him (Usman).

فَلْتَةُ غَضَبٍ فَأُتِيحَ لَهُ قَوْمٌ [قَتَلُوهُ‏] فَقَتَلُوهُ وَ بَايَعَنِي النَّاسُ غَيْرَ مُسْتَكْرَهِينَ وَ لَا مُجْبَرِينَ بَلْ طَائِعِينَ مُخَيَّرِينَ وَ اعْلَمُوا أَنَّ دَارَ الْهِجْرَةِ قَدْ قَلَعَتْ بِأَهْلِهَا وَ قَلَعُوا بِهَا وَ جَاشَتْ‏ جَيْشَ الْمِرْجَلِ‏ وَ قَامَتِ الْفِتْنَةُ عَلَى الْقُطْبِ فَأَسْرِعُوا إِلَى أَمِيرِكُمْ وَ بَادِرُوا جِهَادَ عَدُوِّكُمْ إِنْ شَاءَ اللَّهُ عَزَّ وَ جَلَ‏

A group came to him and killed him, and the people pledged allegiance to me^-asws without being forced nor by compulsion, but willingly, by choice, and they knew that the house of Emigration had been uprooted with its inhabitants, and they were uprooted with it, and the cauldron of the army boiled, and the Fitna (discord) was established upon the pivot. So, hasten to your commanders and rush to fight your enemies, if Allah^-azwj Mighty and Majestic so Desires’’.[256]

2 و من كتاب له ع إليهم بعد فتح البصرة

Letter 2 – And from a letter of his^-asws to them after the conquest of Al-Basra

وَ جَزَاكُمُ اللَّهُ مِنْ أَهْلِ مِصْرٍ عَنْ أَهْلِ بَيْتِ نَبِيِّكُمْ أَحْسَنَ مَا يَجْزِي الْعَامِلِينَ بِطَاعَتِهِ وَ الشَّاكِرِينَ لِنِعْمَتِهِ فَقَدْ سَمِعْتُمْ وَ أَطَعْتُمْ وَ دُعِيتُمْ فَأَجَبْتُمْ‏

‘May Allah^-azwj Recompense you all from the people of the cities on behalf of the People^-asws of the Household of your Prophet^-saww as excellently as can be for the workers in His^-azwj obedience, and the ones grateful for His^-azwj Bounties, for you heard and obeyed, and were called, and you answered’.[257]

3 و من كتاب له ع [كتبه‏] لشريح بن الحارث قاضيه‏

Letter 3 – And from a letter of his^-asws he^-asws had written to Shurayh Bin Al-Haris, a judge

وَ رُوِيَ‏ أَنَّ شُرَيْحَ بْنَ الْحَارِثِ قَاضِيَ أَمِيرِ الْمُؤْمِنِينَ ع اشْتَرَى عَلَى عَهْدِهِ دَاراً بِثَمَانِينَ دِينَاراً فَبَلَغَهُ ذَلِكَ فَاسْتَدْعَى شُرَيْحاً وَ قَالَ لَهُ بَلَغَنِي أَنَّكَ ابْتَعْتَ دَاراً بِثَمَانِينَ دِينَاراً وَ كَتَبْتَ لَهَا كِتَاباً وَ أَشْهَدْتَ فِيهِ شُهُوداً

And it is reported that Shurayh Bin Al-Haris, the judge of Amir Al-Momineen^-asws had purchased a house for eighty Dinars during his^-asws era. That reached him^-asws and he^-asws called him and said to him: ‘It has reached me^-asws that you have bought a house for eighty Dinars, and you have written an agreement and got witnesses to witness it?’

فَقَالَ لَهُ شُرَيْحٌ قَدْ كَانَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ

Shurayh said to him^-asws, ‘That has happened, O Amir Al-Momineen^-asws’.

قَالَ فَنَظَرَ إِلَيْهِ نَظَرَ الْمُغْضَبِ ثُمَّ قَالَ لَهُ- يَا شُرَيْحُ أَمَا إِنَّهُ سَيَأْتِيكَ مَنْ لَا يَنْظُرُ فِي كِتَابِكَ وَ لَا يَسْأَلُكَ عَنْ بَيِّنَتِكَ حَتَّى يُخْرِجَكَ مِنْهَا شَاخِصاً وَ يُسْلِمَكَ إِلَى قَبْرِكَ خَالِصاً

He (the narrator) said, ‘He^-asws looked at him with an angry look, then said: ‘O Shurayh! But surely there will be coming to you one (Angel of death) who will neither look into your agreement nor ask you about your proof (witnesses) until he will extract you from it alone and submit you to your grave purely.

فَانْظُرْ يَا شُرَيْحُ لَا تَكُونُ ابْتَعْتَ هَذِهِ الدَّارَ مِنْ غَيْرِ مَالِكَ أَوْ نَقَدْتَ الثَّمَنَ مِنْ غَيْرِ حَلَالِكَ فَإِذَا أَنْتَ قَدْ خَسِرْتَ دَارَ الدُّنْيَا وَ دَارَ الْآخِرَةِ.

Look, O Shurayh, you did not happen to buy this house from other than your wealth or paid the price from other than the means permissible for you, for then you would have lost the house of the world and the house of the Hereafter (as well).

أَمَا إِنَّكَ لَوْ كُنْتَ أَتَيْتَنِي عِنْدَ شِرَائِكَ مَا اشْتَرَيْتَ لَكَتَبْتُ لَكَ كِتَاباً عَلَى هَذِهِ النُّسْخَةِ فَلَمْ تَرْغَبْ فِي شِرَاءِ هَذِهِ الدَّارِ [بِالدِّرْهَمِ‏] بِدِرْهَمٍ فَمَا فَوْقُ وَ النُّسْخَةُ هَذِهِ

But you, if you had come to me^-asws during your purchase what you purchased, I^-asws would have written out an agreement for you upon this transcript, and you would have turned away from buying this house for (even) one Dirham nor above it, and the transcript is this: –

هَذَا مَا اشْتَرَى عَبْدٌ ذَلِيلٌ مِنْ مَيِّتٍ قَدْ أُزْعِجَ لِلرَّحِيلِ اشْتَرَى مِنْهُ دَاراً مِنْ دَارِ الْغُرُورِ مِنْ جَانِبِ الْفَانِينَ وَ خِطَّةِ 3311 الْهَالِكِينَ وَ تَجْمَعُ هَذِهِ الدَّارَ حُدُودٌ أَرْبَعَةٌ الْحَدُّ

‘This is what has been bought by a humble servant from a deceased who has prepared for the departure. He bought a house from him, from the houses of deceit from the side of the perishing (mortals), and area of the ones to be destroyed, and gathered the four boundaries of this house.

الْأَوَّلُ يَنْتَهِي إِلَى دَوَاعِي الْآفَاتِ وَ الْحَدُّ الثَّانِي يَنْتَهِي إِلَى دَوَاعِي الْمُصِيبَاتِ وَ الْحَدُّ الثَّالِثُ يَنْتَهِي إِلَى الْهَوَى الْمُرْدِي وَ الْحَدُّ الرَّابِعُ يَنْتَهِي إِلَى الشَّيْطَانِ الْمُغْوِي وَ فِيهِ يُشْرَعُ‏ 3312 بَابُ هَذِهِ الدَّارِ

The first boundary ended up to the invitation of calamities, and the second boundary ends up to the invitation of the difficulties, and the third boundary ends up to the devastating desires, and the fourth boundary ends up to the deviating Satan^-la, and in it begins the door of this house.

اشْتَرَى هَذَا الْمُغْتَرُّ بِالْأَمَلِ مِنْ هَذَا الْمُزْعَجِ بِالْأَجَلِ هَذِهِ الدَّارَ بِالْخُرُوجِ مِنْ عِزِّ الْقَنَاعَةِ وَ الدُّخُولِ فِي ذُلِّ الطَّلَبِ وَ الضَّرَاعَةِ

He has bought this, the one deceived by the hopes from this one, from the one driven by the death, this house, by the exiting from the honour of the contentment and the entry into disgrace of the seeking and the submissiveness.

فَمَا أَدْرَكَ هَذَا الْمُشْتَرِي فِيمَا اشْتَرَى مِنْهُ مِنْ دَرَكٍ فَعَلَى مُبَلْبِلِ أَجْسَامِ‏ الْمُلُوكِ وَ سَالِبِ نُفُوسِ الْجَبَابِرَةِ وَ مُزِيلِ مُلْكِ الْفَرَاعِنَةِ مِثْلِ كِسْرَى وَ قَيْصَرَ وَ تُبَّعٍ وَ حِمْيَرَ وَ مَنْ جَمَعَ الْمَالَ عَلَى الْمَالِ

Thus, whatever this buyer comes across regarding what he has bought, from any level, then it would be up to the dismantler of the bodies of the kings, and confiscator of the souls of the tyrants, and remover of the kingdoms of the pharaohs like Chosroe and Caesar, and Tubba (kings of Yemen), and Himeyr (Sabean rulers), and the one amassing the wealth upon the wealth.

فَأَكْثَرَ وَ مَنْ بَنَى وَ شَيَّدَ وَ زَخْرَفَ وَ نَجَّدَ وَ ادَّخَرَ وَ اعْتَقَدَ وَ نَظَرَ بِزَعْمِهِ لِلْوَلَدِ إِشْخَاصُهُمْ‏ جَمِيعاً إِلَى مَوْقِفِ الْعَرْضِ وَ الْحِسَابِ وَ مَوْضِعِ الثَّوَابِ وَ الْعِقَابِ إِذَا وَقَعَ الْأَمْرُ بِفَصْلِ الْقَضَاءِ وَ خَسِرَ هُنالِكَ الْمُبْطِلُونَ‏

So, it is a lot, and the one who builds, and constructs, and decorates, and renews, and hoards, and preserves, and consideration in his view to be for the children, he (Angel of death) would take them all to the pausing plains and the Reckoning, and place of the Rewards and the Punishment, when the Command would occur with a decisive judgment, and over there the falsifiers would lose out [40:78].

شَهِدَ عَلَى ذَلِكَ الْعَقْلُ إِذَا خَرَجَ مِنْ أَسْرِ الْهَوَى وَ سَلِمَ مِنْ عَلَائِقِ الدُّنْيَا

It has been witnessed upon that by the intellect when he came out from the impact of the whims and was safe from the attachments of the world’.[258]

4 و من كتاب له ع إلى بعض أمراء جيشه‏

Letter 4 – From a letter of his^-asws to one of the commanders of his^-asws army

فَإِنْ عَادُوا إِلَى ظِلِّ الطَّاعَةِ فَذَاكَ الَّذِي نُحِبُّ وَ إِنْ تَوَافَتِ‏ الْأُمُورُ بِالْقَوْمِ إِلَى الشِّقَاقِ وَ الْعِصْيَانِ فَانْهَدْ بِمَنْ أَطَاعَكَ إِلَى مَنْ عَصَاكَ وَ اسْتَغْنِ بِمَنِ انْقَادَ مَعَكَ عَمَّنْ تَقَاعَسَ عَنْكَ فَإِنَّ الْمُتَكَارِهَ‏ مَغِيبُهُ خَيْرٌ مِنْ مَشْهَدِهِ وَ قُعُودُهُ أَغْنَى مِنْ نُهُوضِهِ‏

‘If they return to the shade of obedience, so that is which we like, and if the matters of the people turn to the wretchedness and the disobedience, then bear down with the ones who obey you to the ones who disobey you, and be needless from the ones with you who are criticising you and are balking (drawing back) from you, for the absence of a half-hearted one is better than his attendance, and his sitting back is more availing than his getting up’.[259]

5 و من كتاب له ع إلى أشعث بن قيس عامل أذربيجان‏

Letter 5 – From a letter of his^-asws to Ash’as Bin Qays, and office-bearer at Azerbaijan

وَ إِنَّ عَمَلَكَ لَيْسَ لَكَ بِطُعْمَةٍ وَ لَكِنَّهُ فِي عُنُقِكَ أَمَانَةٌ وَ أَنْتَ مُسْتَرْعًى لِمَنْ فَوْقَكَ لَيْسَ لَكَ أَنْ تَفْتَاتَ‏ فِي رَعِيَّةٍ وَ لَا تُخَاطِرَ إِلَّا بِوَثِيقَةٍ وَ فِي يَدَيْكَ مَالٌ مِنْ مَالِ اللَّهِ [تَعَالَى‏] عَزَّ وَ جَلَّ وَ أَنْتَ مِنْ خُزَّانِهِ‏ حَتَّى تُسَلِّمَهُ إِلَيَّ وَ لَعَلِّي أَلَّا أَكُونَ شَرَّ وُلَاتِكَ‏ لَكَ وَ السَّلَامُ‏

‘And surely your administration isn’t for you as a morsel, but it is an entrustment in your neck, and you are a shepherd for the ones above you. It isn’t for you that you spy among your citizens nor take a risk except with a document (as evidence), and in your hands is from the wealth of Allah^-azwj Mighty and Majestic, and you are my^-asws treasurer until you submit it to me^-asws, perhaps I^-asws will not happen to be an evil ruler to you. And the greetings’.[260]

6 و من كتاب له ع إلى معاوية

Letter 6 – And from a letter of his^-asws to Muawiya

إِنَّهُ بَايَعَنِي الْقَوْمُ الَّذِينَ بَايَعُوا أَبَا بَكْرٍ وَ عُمَرَ وَ عُثْمَانَ عَلَى مَا بَايَعُوهُمْ‏ عَلَيْهِ فَلَمْ يَكُنْ لِلشَّاهِدِ أَنْ يَخْتَارَ وَ لَا لِلْغَائِبِ أَنْ يَرُدَّ

‘Indeed, they pledged allegiance to me^-asws, the people who had pledged to Abu Bakr and Umar and Usman, upon what (stipulations) they had pledged to them, so there did not happen to be for any attendee that he chooses, nor for the absentee that he rejects.

وَ إِنَّمَا الشُّورَى لِلْمُهَاجِرِينَ وَ الْأَنْصَارِ فَإِنِ اجْتَمَعُوا عَلَى رَجُلٍ وَ سَمَّوْهُ إِمَاماً كَانَ ذَلِكَ لِلَّهِ رِضًا فَإِنْ خَرَجَ عَنْ أَمْرِهِمْ خَارِجٌ بِطَعْنٍ أَوْ بِدْعَةٍ رَدُّوهُ إِلَى مَا خَرَجَ مِنْهُ فَإِنْ أَبَى قَاتَلُوهُ عَلَى اتِّبَاعِهِ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ وَ وَلَّاهُ اللَّهُ مَا تَوَلَّى

And rather, the consultation is for the Emigrants and the Helpers, so if they were to unite upon a man and name him as a leader, that would be a Pleasure for Allah^-azwj, and if anyone were to exit from their affair, either by an accusation or heresy, he would be returned to what he had exited from, and if he refuses, they would fight him upon his following to be upon other than the way of the Momineen, and Allah^-azwj would be Ruling what he was in charge of.

وَ لَعَمْرِي يَا مُعَاوِيَةُ لَئِنْ نَظَرْتَ بِعَقْلِكَ دُونَ هَوَاكَ لَتَجِدَنِّي أَبْرَأَ النَّاسِ مِنْ دَمِ عُثْمَانَ وَ لَتَعْلَمَنَّ أَنِّي كُنْتُ فِي عُزْلَةٍ عَنْهُ إِلَّا أَنْ تَتَجَنَّى‏ فَتَجَنَّ مَا بَدَا لَكَ وَ السَّلَامُ‏

And by my^-asws life, O Muawiya! If you were to consider with your intellect besides your whims, you will find me^-asws the most innocent of the people from the blood of Usman. I^-asws was in isolation from it, so if you want to accuse falsely, then accuse falsely whatever comes to you. And the greetings’.[261]

7 و من كتاب منه ع إليه أيضا

Letter 7 – And from a letter from him^-asws to his as well

 

أَمَّا بَعْدُ فَقَدْ أَتَتْنِي مِنْكَ مَوْعِظَةٌ مُوَصَّلَةٌ وَ رِسَالَةٌ مُحَبَّرَةٌ نَمَّقْتَهَا بِضَلَالِكَ وَ أَمْضَيْتَهَا بِسُوءِ رَأْيِكَ وَ كِتَابُ امْرِئٍ لَيْسَ لَهُ بَصَرٌ يَهْدِيهِ وَ لَا قَائِدٌ يُرْشِدُهُ قَدْ دَعَاهُ الْهَوَى فَأَجَابَهُ وَ قَادَهُ الضَّلَالُ فَاتَّبَعَهُ فَهَجَرَ لَاغِطاً وَ ضَلَّ خَابِطاً

As for after, there has come to me^-asws connected advice and a letter inked by you due to your straying, and you have dispatched it with your evil opinion, and (it is) a letter of a person having no insight for him to guide him nor any leader to guide him. The whim called him, so he answered it, and the straying led him, so he followed it. So, he was left in confusion and went astray’.

وَ [مِنْ هَذَا الْكِتَابِ‏] مِنْهُ‏ لِأَنَّهَا بَيْعَةٌ وَاحِدَةٌ لَا يُثَنَّى فِيهَا النَّظَرُ وَ لَا يُسْتَأْنَفُ فِيهَا الْخِيَارُ الْخَارِجُ مِنْهَا طَاعِنٌ وَ الْمُرَوِّي‏ فِيهَا مُدَاهِنٌ‏

And (from this letter) from him^-asws: ‘Because allegiance is pledged once, then is no second consideration in it, nor is there any resumption in it of the choice. The one outside from it is a backstabber, and the one misleading in it is a flatterer’.[262]

8 و من كتاب له ع إلى جرير بن عبد الله البجلي لما أرسله إلى معاوية

Letter 8 – From a letter of his^-asws to Jareer Bin Abdullah Al-Bajaly when he^-asws sent him to Muawiya

أَمَّا بَعْدُ فَإِذَا أَتَاكَ كِتَابِي فَاحْمِلْ مُعَاوِيَةَ عَلَى الْفَصْلِ‏ وَ خُذْهُ بِالْأَمْرِ الْجَزْمِ ثُمَّ خَيِّرْهُ بَيْنَ حَرْبٍ مُجْلِيَةٍ أَوْ سِلْمٍ مُخْزِيَةٍ فَإِنِ اخْتَارَ الْحَرْبَ فَانْبِذْ إِلَيْهِ‏ وَ إِنِ اخْتَارَ السِّلْمَ فَخُذْ بَيْعَتَهُ وَ السَّلَامُ‏

‘As for after, when my^-asws letter comes to you, then carry Muawiya upon the decision and seize him with the matter of settlement, then give him a choice between an exiling war or a humiliating peace. If he chooses the war, then alienate from him, and if he chooses the peace, then take his allegiance. And the greetings’.[263]

9 و من كتاب له ع إلى معاوية

Letter 9 – And from a letter of his^-asws to Muawiya

فَأَرَادَ قَوْمُنَا قَتْلَ نَبِيِّنَا وَ اجْتِيَاحَ أَصْلِنَا وَ هَمُّوا بِنَا الْهُمُومَ‏ وَ فَعَلُوا بِنَا الْأَفَاعِيلَ‏ وَ مَنَعُونَا الْعَذْبَ‏ وَ أَحْلَسُونَا الْخَوْفَ وَ اضْطَرُّونَا إِلَى جَبَلٍ وَعْرٍ وَ أَوْقَدُوا لَنَا نَارَ الْحَرْبِ

‘Our people intended to murder our Prophet^-saww and eradicate our roots, and created worries for us, and dealt harshly with us, and they prevented us the freshness, and they exposed us to the fear, and had (almost) expelled us to a rugged mountain, and they ignited the war to us.

فَعَزَمَ اللَّهُ لَنَا عَلَى الذَّبِّ عَنْ حَوْزَتِهِ‏ وَ الرَّمْيِ مِنْ وَرَاءِ [حَوْمَتِهِ‏] حُرْمَتِهِ‏ مُؤْمِنُنَا يَبْغِي بِذَلِكَ الْأَجْرَ وَ كَافِرُنَا يُحَامِي عَنِ الْأَصْلِ وَ مَنْ أَسْلَمَ مِنْ قُرَيْشٍ خِلْوٌ مِمَّا نَحْنُ فِيهِ بِحِلْفٍ يَمْنَعُهُ أَوْ عَشِيرَةٍ تَقُومُ دُونَهُ فَهُوَ مِنَ الْقَتْلِ بِمَكَانِ أَمْنٍ

Allah^-azwj Determined for us upon protecting His^-azwj religion and to defend its sanctity. Our Momineen sought the Recompense with that and our Kafirs defended out of origin (kinship), and the ones from the Quraysh who had become Muslims were devoid from what (predicament) we were in, either due to a pledge defending him or a clan that might arise for him. Thus, from the killing, he was in a safe place.

وَ كَانَ رَسُولُ اللَّهِ ص إِذَا احْمَرَّ الْبَأْسُ-وَ أَحْجَمَ النَّاسُ قَدَّمَ أَهْلَ بَيْتِهِ فَوَقَى بِهِمْ أَصْحَابَهُ حَرَّ السُّيُوفِ‏ وَ الْأَسِنَّةِ فَقُتِلَ عُبَيْدَةُ بْنُ الْحَارِثِ يَوْمَ بَدْرٍ وَ قُتِلَ حَمْزَةُ يَوْمَ أُحُدٍ وَ قُتِلَ جَعْفَرٌ يَوْمَ مُؤْتَةَ

And it was so, whenever the battle reddened and the people crowded, Rasool-Allah^-saww would send ahead his^-saww family members to save his^-saww companions through them from the heat of the swords and the blades. So Ubeyda Bin Al-Haris was killed on the Day of Badr, and Hamza^-as was killed on the Day of Ohad, and Ja’far^-as was killed on the Day of Mutah.

وَ أَرَادَ مَنْ لَوْ شِئْتُ ذَكَرْتُ اسْمَهُ مِثْلَ الَّذِي أَرَادُوا مِنَ الشَّهَادَةِ وَ لَكِنَّ آجَالَهُمْ عُجِّلَتْ وَ مَنِيَّتَهُ [أُخِّرَتْ‏] أُجِّلَتْ

And one person, if I^-asws so desired I^-asws can name him, wanted the martyrdom which they wanted, but their deaths had been hastened while his death had been delayed.

فَيَا عَجَباً لِلدَّهْرِ إِذْ صِرْتُ يُقْرَنُ بِي مَنْ لَمْ يَسْعَ بِقَدَمِي‏ وَ لَمْ تَكُنْ لَهُ كَسَابِقَتِي‏ الَّتِي لَا يُدْلِي أَحَدٌ بِمِثْلِهَا إِلَّا أَنْ يَدَّعِيَ مُدَّعٍ مَا لَا أَعْرِفُهُ وَ لَا أَظُنُّ اللَّهَ يَعْرِفُهُ وَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ

Oh, how strange when I^-asws have become grouped with the one did not strive as my^-asws feet and there did not happen to be for him like my^-asws precedence which no one can equate with me^-asws with the likes of it, except if he were to claim an achievement I^-asws don’t know of nor do I^-asws think (even) Allah^-azwj Knows of it. And the Praise is for Allah^-azwj upon every situation.

وَ أَمَّا مَا سَأَلْتَ مِنْ دَفْعِ قَتَلَةِ عُثْمَانَ إِلَيْكَ فَإِنِّي نَظَرْتُ فِي هَذَا الْأَمْرِ فَلَمْ أَرَهُ يَسَعُنِي دَفْعُهُمْ إِلَيْكَ وَ لَا إِلَى غَيْرِكَ

And as for what you asked of handing over the killers of Usman to you, I^-asws looked into this matter and I do not find that handing them over to you or to someone else is possible for me^‑asws.

وَ لَعَمْرِي لَئِنْ لَمْ تَنْزِعْ‏ عَنْ غَيِّكَ وَ شِقَاقِكَ‏ لَتَعْرِفَنَّهُمْ عَنْ قَلِيلٍ يَطْلُبُونَكَ لَا يُكَلِّفُونَكَ طَلَبَهُمْ فِي بَرٍّ وَ لَا بَحْرٍ وَ لَا جَبَلٍ وَ لَا سَهْلٍ إِلَّا أَنَّهُ طَلَبٌ يَسُوءُكَ وِجْدَانُهُ وَ زَوْرٌ لَا يَسُرُّكَ لُقْيَانُهُ وَ السَّلَامُ لِأَهْلِهِ‏

And by my life! If you do not remove yourself from your error and your wretchedness, you will recognise them after a little while. They will be seeking you, not encumbering to seek them, neither in a land, nor sea, nor mountain, nor coast, except the search will worsen you and (it is) such a burden, facing it will not cheer you, and the greetings be to its deserving ones’.[264]

10 و من كتاب له ع [إلى معاوية] إليه أيضا

Letter 10 – And from a letter of his^-asws to him (Muawiya) as well

وَ كَيْفَ أَنْتَ صَانِعٌ إِذَا تَكَشَّفَتْ عَنْكَ جَلَابِيبُ‏ مَا أَنْتَ فِيهِ مِنْ دُنْيَا قَدْ تَبَهَّجَتْ بِزِينَتِهَا وَ خَدَعَتْ بِلَذَّتِهَا دَعَتْكَ فَأَجَبْتَهَا وَ قَادَتْكَ فَاتَّبَعْتَهَا وَ أَمَرَتْكَ فَأَطَعْتَهَا وَ إِنَّهُ يُوشِكُ أَنْ يَقِفَكَ وَاقِفٌ عَلَى مَا* لَا يُنْجِيكَ مِنْهُ [مُنْجٍ‏] مِجَنٌ‏

‘And how will you deal (with it) when the coverings are uncovered from you of what you are wrapped into this world. It has attracted you with its adornment and deceived you with its pleasures. It called you and you answered it, and it led you and you followed it, and it instructed you and you obeyed it, and there is no doubt that you will be paused at a pausing upon what no shield upon you (to protect you).

فَاقْعَسْ‏ عَنْ هَذَا الْأَمْرِ وَ خُذْ أُهْبَةَ الْحِسَابِ وَ شَمِّرْ لِمَا قَدْ نَزَلَ بِكَ وَ لَا تُمَكِّنِ الْغُوَاةَ مِنْ سَمْعِكَ وَ إِلَّا تَفْعَلْ أُعْلِمْكَ مَا أَغْفَلْتَ مِنْ نَفْسِكَ فَإِنَّكَ مُتْرَفٌ‏ قَدْ أَخَذَ الشَّيْطَانُ مِنْكَ مَأْخَذَهُ وَ بَلَغَ فِيكَ أَمَلَهُ وَ جَرَى مِنْكَ مَجْرَى الرُّوحِ وَ الدَّمِ

Leave from this command and take preparations for the Reckoning and be prepared for what would befall with you, and do not enable the deviants from your ears; and if you do not do so, I^-asws let you know what you are heedless from yourself. Satan has taken you in his clutches, secured his wishes in you and taken complete control of you like your soul and blood.

وَ مَتَى كُنْتُمْ يَا مُعَاوِيَةُ سَاسَةَ الرَّعِيَّةِ وَ وُلَاةَ أَمْرِ الْأُمَّةِ بِغَيْرِ قَدَمٍ سَابِقٍ وَ لَا شَرَفٍ بَاسِقٍ‏ وَ نَعُوذُ بِاللَّهِ مِنْ لُزُومِ سَوَابِقِ الشَّقَاءِ وَ أُحَذِّرُكَ أَنْ تَكُونَ مُتَمَادِياً فِي غِرَّةِ الْأُمْنِيِّةِ مُخْتَلِفَ الْعَلَانِيَةِ وَ السَّرِيرَةِ

And O Muawiya! And when were you a manager of the citizens and master of the affairs of the community without any previous precedence, nor any high nobility, and we seek Refuge with Allah^-azwj from necessitating the previous misfortunes, and I^-asws am cautioning from becoming deliberate in deceptive security, being different in the public and in the private.

وَ قَدْ دَعَوْتَ إِلَى الْحَرْبِ فَدَعِ النَّاسَ جَانِباً وَ اخْرُجْ إِلَيَّ وَ أَعْفِ الْفَرِيقَيْنِ مِنَ الْقِتَالِ لِتَعْلَمَ أَيُّنَا الْمَرِينُ‏ عَلَى قَلْبِهِ وَ الْمُغَطَّى عَلَى بَصَرِهِ فَأَنَا أَبُو حَسَنٍ قَاتِلُ جَدِّكَ وَ أَخِيكَ وَ خَالِكَ شَدْخاً يَوْمَ بَدْرٍ وَ ذَلِكَ السَّيْفُ مَعِي وَ بِذَلِكَ الْقَلْبِ أَلْقَى عَدُوِّي

And you have called to the war, so leave aside the people and come out to me^-asws, and excuse the two parties from the fighting, in order to know which one of us two men has rust upon his heart and a covering upon his sight. I^-asws am father^-asws of Al-Hassan^-asws, killer of your grandfather (Utba Bin Rabie), and your maternal uncle (Al-Waleed Bin Utba), and your brother (Hanzala Bin Abu Sufyan), cutting them into pieces on the day of Badr, and that sword is still with me^-asws, and with that heart I^-asws shall meet my^-asws enemies.

مَا اسْتَبْدَلْتُ دِيناً وَ لَا اسْتَحْدَثْتُ نَبِيّاً وَ إِنِّي لَعَلَى الْمِنْهَاجِ‏ الَّذِي تَرَكْتُمُوهُ طَائِعِينَ وَ دَخَلْتُمْ فِيهِ مُكْرَهِينَ وَ زَعَمْتَ أَنَّكَ جِئْتَ ثَائِراً بِدَمِ عُثْمَانَ وَ لَقَدْ عَلِمْتَ حَيْثُ‏ وَقَعَ دَمُ عُثْمَانَ فَاطْلُبْهُ مِنْ هُنَاكَ

I^-asws have not replaced the religion, nor have I^-asws taken a new Prophet^-saww, and I^-asws am upon the manifesto which you have wilfully neglected but you had entered into it unwillingly; and you are claiming that you have come to retaliate for Usman, and you have known where the blood of Usman has fallen, so (go and) seek it from over there if you were a seeker.

إِنْ كُنْتَ طَالِباً فَكَأَنِّي قَدْ رَأَيْتُكَ تَضِجُّ مِنَ الْحَرْبِ إِذَا عَضَّتْكَ ضَجِيجَ الْجِمَالِ بِالْأَثْقَالِ وَ كَأَنِّي بِجَمَاعَتِكَ تَدْعُونِي جَزَعاً مِنَ الضَّرْبِ الْمُتَتَابِعِ وَ الْقَضَاءِ الْوَاقِعِ وَ مَصَارِعَ بَعْدَ مَصَارِعَ إِلَى كِتَابِ اللَّهِ وَ هِيَ كَافِرَةٌ جَاحِدَةٌ أَوْ مُبَايِعَةٌ حَائِدَةٌ

It is as if I^-asws am seeing you clamouring from the war when it bites you, clamouring of the camels with the loads, and it is as if your group is calling me^-asws, panicking from the consecutive strikes and occurrences of death, and slain after slain, calling me^-asws to the Book of Allah^-azwj, and these are either Kafirs, or rejectors, or allegiance breakers!’[265]

11 و من وصية له ع وصى بها جيشا بعثه إلى العدو

Letter 11 – And from an advice of his^-asws advising his^-asws army with it having sent it to the enemy

فَإِذَا نَزَلْتُمْ بِعَدُوٍّ أَوْ نَزَلَ بِكُمْ فَلْيَكُنْ مُعَسْكَرُكُمْ فِي قُبُلِ‏ الْأَشْرَافِ‏ أَوْ سِفَاحِ‏ الْجِبَالِ أَوْ أَثْنَاءِ الْأَنْهَارِ كَيْمَا يَكُونَ لَكُمْ رِدْءاً وَ دُونَكُمْ مَرَدّاً وَ لْتَكُنْ مُقَاتَلَتُكُمْ مِنْ وَجْهٍ وَاحِدٍ أَوِ اثْنَيْنِ

When you descend to an enemy or they descend against you, then let (some from) your group be on overlooking high ground, or at the base of a mountain, or at the banks of the rivers less there happens to be a retreat for you and there would be a return for you all and let your battle either be from one aspect or two.

وَ اجْعَلُوا لَكُمْ رُقَبَاءَ فِي صَيَاصِي الْجِبَالِ‏ وَ مَنَاكِبِ‏ الْهِضَابِ‏ لِئَلَّا يَأْتِيَكُمُ الْعَدُوُّ مِنْ مَكَانِ مَخَافَةٍ أَوْ أَمْنٍ وَ اعْلَمُوا أَنَّ مُقَدِّمَةَ الْقَوْمِ عُيُونُهُمْ وَ عُيُونَ الْمُقَدِّمَةِ طَلَائِعُهُمْ

And make watchers for you to be in high points of the mountain, and high hills lest the enemy comes to you from a fearful place or safety and know that the vanguard of the (enemy) group are their eyes while the eyes of the vanguard are their informers.

وَ إِيَّاكُمْ وَ التَّفَرُّقَ فَإِذَا نَزَلْتُمْ فَانْزِلُوا جَمِيعاً وَ إِذَا ارْتَحَلْتُمْ فَارْتَحِلُوا جَمِيعاً وَ إِذَا غَشِيَكُمُ اللَّيْلُ فَاجْعَلُوا الرِّمَاحَ كِفَّةً وَ لَا تَذُوقُوا النَّوْمَ إِلَّا غِرَاراً أَوْ مَضْمَضَةً

And beware of the divisions, so when you descend, then descend together, and when you depart, then depart together, and when the night overcomes you, then make the spears to be in a cuff and do not taste the sleep except dozing or napping’.[266]

12 و من وصية له ع وصى بها معقل بن قيس الرياحي حين أنفذه إلى الشام في ثلاثة آلاف مقدمة له‏

Letter 12 – And from an advice of his^-asws – he^-asws advised Ma’qal Bin Qays Al-Riyahi with when he^-asws had dispatched him to Syria among three thousand vanguard of his^-asws

اتَّقِ اللَّهَ الَّذِي لَا بُدَّ لَكَ مِنْ لِقَائِهِ وَ لَا مُنْتَهَى لَكَ دُونَهُ وَ لَا تُقَاتِلَنَّ إِلَّا مَنْ قَاتَلَكَ وَ سِرِ الْبَرْدَيْنِ‏ وَ غَوِّرْ بِالنَّاسِ وَ رَفِّهْ‏ فِي السَّيْرِ وَ لَا تَسِرْ أَوَّلَ اللَّيْلِ فَإِنَّ اللَّهَ جَعَلَهُ سَكَناً وَ قَدَّرَهُ مُقَاماً لَا ظَعْناً فَأَرِحْ فِيهِ بَدَنَكَ وَ رَوِّحْ ظَهْرَكَ

Fear Allah^-azwj, and there is no escape for you from meeting him (Muawiya) nor any endpoint for you besides him, nor for you to be fighting except the one who fights you, and travel the two cool periods, and have midday nap with the people, and be gentle in the journey, and do not travel at beginning of the night for Allah^-azwj has Made it for calmness and has Determined as a stay (and) not for travelling. Therefore, rest your bodies during it and rest your carriers (animals).

فَإِذَا وَقَفْتَ حِينَ يَنْبَطِحُ السَّحَرُ أَوْ حِينَ يَنْفَجِرُ الْفَجْرُ فَسِرْ عَلَى بَرَكَةِ اللَّهِ فَإِذَا لَقِيتَ الْعَدُوَّ فَقِفْ مِنْ أَصْحَابِكَ وَسَطاً وَ لَا تَدْنُ مِنَ الْقَوْمِ دُنُوَّ مَنْ يُرِيدُ أَنْ يُنْشِبَ الْحَرْبَ وَ لَا تَبَاعَدْ عَنْهُمْ تَبَاعُدَ مَنْ يَهَابُ الْبَأْسَ حَتَّى يَأْتِيَكَ أَمْرِي

When you are sure that the pre-dawn has passed or the dawn has broken, then travel upon the Blessings of Allah^-azwj. When you meet the enemy, then stand in the middle of your companions and do not go near the (enemy) people the approach of the one who wants the battle to erupt, nor distance from them the distancing of the one who fears the battle until my^-asws orders come to you.

وَ لَا يَحْمِلَنَّكُمُ شَنَآنُهُمْ‏ عَلَى قِتَالِهِمْ قَبْلَ دُعَائِهِمْ وَ الْإِعْذَارِ إِلَيْهِمْ‏

And do not let hatred for them to carry you upon battling them before you have invited them (to Truth) and overcoming their excuses’.[267]

13 و من كتاب له ع إلى أميرين من أمراء جيشه‏

Chapter 13 – And from a letter of his^-asws to two commanders from commanders of his^-asws army

وَ قَدْ أَمَّرْتُ عَلَيْكُمَا وَ عَلَى مَنْ فِي حَيِّزِكُمَا مَالِكَ بْنَ الْحَارِثِ الْأَشْتَرَ فَاسْمَعَا لَهُ وَ أَطِيعَا وَ اجْعَلَاهُ دِرْعاً وَ مِجَنّاً فَإِنَّهُ‏ مِمَّنْ لَا يُخَافُ وَهْنُهُ‏ وَ لَا سَقْطَتُهُ‏ وَ لَا بُطْؤُهُ عَمَّا الْإِسْرَاعُ إِلَيْهِ أَحْزَمُ‏ وَ لَا إِسْرَاعُهُ إِلَى مَا الْبُطْءُ عَنْهُ أَمْثَلُ‏

‘Upon you both and upon the ones in your domain, Malik Bin Al-Ashtar (as commander), so listen to him and obey and make him to be an armour and a shield, for he is from the ones I^-asws neither fear his weakness, nor his stumbling, nor his delaying from what the quickness is more appropriate, nor rush to what the patience from it is more appropriate’.[268]

14 و من وصية له ع لعسكره [بصفين قبل لقاء العدو] قبل لقاء العدو بصفين‏

Letter 14 – And from an advice of his^-asws to his^-asws soldiers before meeting the enemy at Siffeen

لَا [تُقَاتِلُونَهُمْ‏] تُقَاتِلُوهُمْ حَتَّى يَبْدَءُوكُمْ فَإِنَّكُمْ بِحَمْدِ اللَّهِ عَلَى حُجَّةٍ وَ تَرْكُكُمْ إِيَّاهُمْ حَتَّى يَبْدَءُوكُمْ حُجَّةٌ أُخْرَى لَكُمْ عَلَيْهِمْ

‘Do not fight them until they initiate (against) you, for you, by the Praise of Allah^-azwj, are upon an argument, and your leaving them until they initiate you is another argument for you against them.

فَإِذَا كَانَتِ الْهَزِيمَةُ بِإِذْنِ اللَّهِ فَلَا تَقْتُلُوا مُدْبِراً وَ لَا تُصِيبُوا مُعْوِراً وَ لَا تُجْهِزُوا عَلَى جَرِيحٍ وَ لَا تَهِيجُوا النِّسَاءَ بِأَذًى وَ إِنْ شَتَمْنَ أَعْرَاضَكُمْ وَ سَبَبْنَ أُمَرَاءَكُمْ فَإِنَّهُنَّ ضَعِيفَاتُ الْقُوَى وَ الْأَنْفُسِ وَ الْعُقُولِ إِنْ كُنَّا لَنُؤْمَرُ بِالْكَفِّ عَنْهُنَّ وَ إِنَّهُنَّ لَمُشْرِكَاتٌ وَ إِنْ كَانَ الرَّجُلُ لَيَتَنَاوَلُ الْمَرْأَةَ فِي الْجَاهِلِيَّةِ بِالْفِهْرِ أَوِ الْهِرَاوَةِ فَيُعَيَّرُ بِهَا وَ عَقِبُهُ مِنْ بَعْدِهِ.

So, when it will be the defeat (for them), by the Permission of Allah^-azwj, then neither kill any fleer nor hit a vulnerable, nor attack upon the injured, nor agitate the women by harm, and if they insult your honour and revile your commanders, so they are weak of strength and the selves and the intellects. We were commanded with the restraint from them, and they were Polytheists, and even thought the man used to hit the woman during the pre-Islamic period with the stone or the stick, he would be shamed by it, and (so would) his posterity from after him’.[269]

15 و من دعاء له ع كان ع يقول إذا لقي العدو محاربا

Letter 15 – And from a supplication of his^-asws he^-asws used to say when he^-asws met the enemy in war

اللَّهُمَّ إِلَيْكَ أَفْضَتِ‏ الْقُلُوبُ وَ مُدَّتِ الْأَعْنَاقُ وَ شَخَصَتِ الْأَبْصَارُ وَ نُقِلَتِ الْأَقْدَامُ وَ أُنْضِيَتِ‏ الْأَبْدَانُ

‘O Allah^-azwj! To You^-azwj the hearts are yearning, and the necks are extending, and the sights are staring, and the feet are transferring, and the bodies have slimmed.

اللَّهُمَّ قَدْ صَرَّحَ‏ مَكْنُونُ الشَّنَآنِ‏ وَ جَاشَتْ‏ مَرَاجِلُ‏ الْأَضْغَانِ‏

‘O Allah^-azwj! The hidden malice has become explicit, and the cauldrons of grudges are boiling.

اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا وَ كَثْرَةَ عَدُوِّنَا وَ تَشَتُّتَ أَهْوَائِنَا- رَبَّنَا افْتَحْ بَيْنَنا وَ بَيْنَ قَوْمِنا بِالْحَقِّ وَ أَنْتَ خَيْرُ الْفاتِحِينَ‏

O Allah^-azwj! We complain to You^-azwj of the absence of our Prophet^-saww and large numbers of our enemies, and dispersion of our whims. ‘Our Lord! Decide between us and our people with the Truth, and You are the best of the deciders’’ [7:89]’.[270]

16 و كان يقول ع لأصحابه عند الحرب‏

Letter 16 – And he^-asws had said to his^-asws companions during the war

لَا تَشْتَدَّنَّ عَلَيْكُمْ فَرَّةٌ بَعْدَهَا كَرَّةٌ وَ لَا جَوْلَةٌ بَعْدَهَا حَمْلَةٌ وَ أَعْطُوا السُّيُوفَ حُقُوقَهَا وَ [وَطِّنُوا] وَطِّئُوا لِلْجُنُوبِ مَصَارِعَهَا وَ اذْمُرُوا أَنْفُسَكُمْ عَلَى الطَّعْنِ الدَّعْسِيِ‏ وَ الضَّرْبِ الطِّلَحْفِيِ‏ وَ أَمِيتُوا الْأَصْوَاتَ‏ فَإِنَّهُ أَطْرَدُ لِلْفَشَلِ-

‘Do not let a retreat be grievous upon you if there is a return after it, nor any withdrawal after which is an attack, and give the swords their rights, and be determined to the side of the fallen, and compose yourselves upon the hurling spears, and the striking swords, and kill off the voices for it is a repellent of the disheartening.

[وَ] فَوَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ مَا أَسْلَمُوا وَ لَكِنِ اسْتَسْلَمُوا وَ أَسَرُّوا الْكُفْرَ فَلَمَّا وَجَدُوا أَعْوَاناً عَلَيْهِ أَظْهَرُوهُ‏

By the One^-azwj Who Split the seed and Formed the person! They did not become Muslims, but they submitted and kept the Kufr a secret. When they found supporters upon it, they manifested it’.[271]

17 و من كتاب له ع إلى معاوية جوابا عن كتاب منه إليه‏

Letter 17 – And from a letter of his^-asws to Muawiya in answer of a letter from him to him^-asws

وَ أَمَّا طَلَبُكَ إِلَيَّ الشَّامَ فَإِنِّي لَمْ أَكُنْ لِأُعْطِيَكَ الْيَوْمَ مَا مَنَعْتُكَ أَمْسِ وَ أَمَّا قَوْلُكَ إِنَّ الْحَرْبَ قَدْ أَكَلَتِ الْعَرَبَ إِلَّا حُشَاشَاتِ أَنْفُسٍ بَقِيَتْ أَلَا وَ مَنْ أَكَلَهُ الْحَقُّ فَإِلَى الْجَنَّةِ وَ مَنْ أَكَلَهُ الْبَاطِلُ فَإِلَى النَّارِ

‘And as for your request to me^-asws of (letting you have) Syrian, I^-asws am not going to give you today what I^-asws had refused you yesterday, and as for your words, ‘The war has consumed the Arabs except the last breath remains’, indeed, and the one whom the truth consumes goes to the Paradise, and the one whom the falsehood consumes, he goes to the Fire.

وَ أَمَّا اسْتِوَاؤُنَا فِي الْحَرْبِ وَ الرِّجَالِ فَلَسْتَ بِأَمْضَى عَلَى الشَّكِّ مِنِّي عَلَى الْيَقِينِ وَ لَيْسَ أَهْلُ الشَّامِ بِأَحْرَصَ عَلَى الدُّنْيَا مِنْ أَهْلِ الْعِرَاقِ عَلَى الْآخِرَةِ

And as for our equality in the word and the (numbers of) men, you aren’t most accomplished upon the doubt than I^-asws am over the certainty, and the people of Syrian aren’t greedier upon the world than the people of Al-Iraq are upon the Hereafter.

وَ أَمَّا قَوْلُكَ إِنَّا بَنُو عَبْدِ مَنَافٍ فَكَذَلِكَ نَحْنُ وَ لَكِنْ لَيْسَ أُمَيَّةُ كَهَاشِمٍ وَ لَا حَرْبٌ كَعَبْدِ الْمُطَّلِبِ وَ لَا أَبُو سُفْيَانَ كَأَبِي طَالِبٍ وَ لَا الْمُهَاجِرُ كَالطَّلِيقِ‏ وَ لَا الصَّرِيحُ‏ كَاللَّصِيقِ‏ وَ لَا الْمُحِقُّ كَالْمُبْطِلِ وَ لَا الْمُؤْمِنُ كَالْمُدْغِلِ‏

And as for your words, ‘We are the sons of Abd Manaf’, so we are like that, but Umayya isn’t like Hashim^-as, nor is Harb like Abdul Muttalib^-as, nor is Abu Sufyan like Abu Talib^-as, nor are the Emigrants like the freed ones (at the conquest of Makkah), nor is the pure-bred like the adopted, nor is the one on truth like the one on falsehood, nor is the Momin like the hypocrite.

وَ لَبِئْسَ الْخَلْفُ خَلْفٌ يَتْبَعُ سَلَفاً هَوَى فِي نَارِ جَهَنَّمَ وَ فِي أَيْدِينَا بَعْدُ فَضْلُ النُّبُوَّةِ الَّتِي أَذْلَلْنَا بِهَا الْعَزِيزَ وَ نَعَشْنَا بِهَا الذَّلِيلَ

And evil is the posterity, a posterity following an ancestor having collapsed in the Fire of Hell, and in our hands, after (all) is the Grace of the Prophet-hood by which we have humiliated the mighty and revived the servile by it.

وَ لَمَّا أَدْخَلَ اللَّهُ الْعَرَبَ فِي دِينِهِ أَفْوَاجاً وَ أَسْلَمَتْ لَهُ هَذِهِ الْأُمَّةُ طَوْعاً وَ كَرْهاً كُنْتُمْ مِمَّنْ دَخَلَ فِي الدِّينِ إِمَّا رَغْبَةً وَ إِمَّا رَهْبَةً عَلَى حِينَ فَازَ أَهْلُ السَّبْقِ بِسَبْقِهِمْ وَ ذَهَبَ الْمُهَاجِرُونَ الْأَوَّلُونَ بِفَضْلِهِمْ فَلَا تَجْعَلَنَّ لِلشَّيْطَانِ فِيكَ نَصِيباً وَ لَا عَلَى نَفْسِكَ سَبِيلًا وَ السَّلَامُ‏

And when Allah^-azwj Let the Arabs enter into His^-azwj religion in droves, and this community submitted to Him^-azwj willingly and unwillingly, you were from the ones who had entered into the religion either being desirous or fearing upon a time the people precedence would succeed with their swords, and first Emigrants had gone with their merits. Therefore, neither make a share to be for the Satan^-la regarding you, nor a way upon yourself. And the greetings!’[272]

18 و من كتاب له ع إلى عبد الله بن عباس و هو عامله على البصرة

Letter 18 – And from a letter of his^-asws to Abdullah Bin Abbas, and he was his^‑asws office-bearer upon Al-Basra

وَ اعْلَمْ أَنَّ الْبَصْرَةَ مَهْبِطُ إِبْلِيسَ وَ مَغْرِسُ الْفِتَنِ فَحَادِثْ أَهْلَهَا بِالْإِحْسَانِ إِلَيْهِمْ وَ احْلُلْ عُقْدَةَ الْخَوْفِ عَنْ قُلُوبِهِمْ‏

‘Know that Al-Basra is a descending place of Satan^-la, and a plantation of Fitna, so deal with its people with the favours and loosen the knots of fear from their hearts.

وَ قَدْ بَلَغَنِي تَنَمُّرُكَ‏ لِبَنِي تَمِيمٍ وَ غِلْظَتُك عَلَيْهِمْ وَ إِنَّ بَنِي تَمِيمٍ لَمْ يَغِبْ لَهُمْ نَجْمٌ‏ إِلَّا طَلَعَ لَهُمْ آخَرُ وَ إِنَّهُمْ لَمْ يُسْبَقُوا بِوَغْمٍ‏ فِي جَاهِلِيَّةٍ وَ لَا إِسْلَامٍ وَ إِنَّ لَهُمْ بِنَا رَحِماً مَاسَّةً وَ قَرَابَةً خَاصَّةً نَحْنُ مَأْجُورُونَ عَلَى صِلَتِهَا وَ مَأْزُورُونَ عَلَى قَطِيعَتِهَا

And it has reached me your being strict with the clan of Tameem and your harshness upon them, and that the clan of Tameem are such, no star of theirs disappears except another one emerges, and they were not preceded in the art of warfare during the pre-Islamic period nor Islam, and that there is sparkling kinship for them with us and a special relationship. We would be recompensed upon maintaining it and sinful upon terminating it.

فَارْبَعْ‏ أَبَا الْعَبَّاسِ رَحِمَكَ اللَّهُ فِيمَا جَرَى عَلَى [يَدِكَ وَ لِسَانِكَ‏] لِسَانِكَ وَ يَدِكَ مِنْ خَيْرٍ وَ شَرٍّ فَإِنَّا شَرِيكَانِ فِي ذَلِكَ وَ كُنْ عِنْدَ صَالِحِ ظَنِّي بِكَ وَ لَا يَفِيلَنَ‏ رَأْيِي فِيكَ وَ السَّلَامُ‏

So, sit back Abu Al-Abbas, may Allah^-azwj have Mercy on you, regarding what flows upon your hands and your tongues, whether from good or evil, and we are both participants in that, and be righteous with my^-asws thoughts about you and do not prove me^-asws wrong of my^-asws view regarding you. And the greetings!’[273]

19 و من كتاب له ع إلى بعض عماله‏

Letter 19 – And from a letter of his^-asws to one of his^-asws office bearers

أَمَّا بَعْدُ فَإِنَّ دَهَاقِينَ‏ أَهْلِ بَلَدِكَ شَكَوْا مِنْكَ غِلْظَةً وَ قَسْوَةً وَ احْتِقَاراً وَ جَفْوَةً وَ نَظَرْتُ فَلَمْ أَرَهُمْ أَهْلًا لِأَنْ يُدْنَوْا لِشِرْكِهِمْ وَ لَا أَنْ يُقْصَوْا وَ يُجْفَوْا لِعَهْدِهِمْ

‘As for after, the Dahaqeen (Magians) have complained of harshness from you and rudeness, and belittling, and strictness. I^-asws considered, and I^-asws do not see them as being rightful, because they are near to their Shirk and they cannot be excluded and be disloyal to their pact.

فَالْبَسْ لَهُمْ جِلْبَاباً مِنَ اللِّينِ تَشُوبُهُ‏ بِطَرَفٍ مِنَ الشِّدَّةِ وَ دَاوِلْ‏ لَهُمْ بَيْنَ الْقَسْوَةِ وَ الرَّأْفَةِ وَ امْزُجْ لَهُمْ بَيْنَ التَّقْرِيبِ وَ الْإِدْنَاءِ وَ الْإِبْعَادِ وَ الْإِقْصَاءِ إِنْ شَاءَ اللَّهُ‏

So, wear for them a robe from the leniency with a side from the severity, and deal with them between the harshness and the kindness, and mingle with them between the drawing near, and the closeness and the remoteness, and the isolation, if Allah^-azwj so Desires’.[274]

20 و من كتاب له ع إلى زياد ابن أبيه و هو خليفة عامله عبد الله بن عباس على البصرة و عبد الله عامل أمير المؤمنين ع يومئذ عليها و على كور الأهواز و فارس و كرمان و غيرها

Letter 20 – And from a letter of his^-asws to Ziyad Bin Abeeh, and he was a replacement of his office-bearer Abdullah Bin Abbas upon Al-Basra, and Abdullah was an office-bearer of Amir Al-Momineen^-asws upon it on that day, and upon the townships of Ahvaz, and Faris, and Kirman and other such

وَ إِنِّي أُقْسِمُ بِاللَّهِ قَسَماً صَادِقاً لَئِنْ بَلَغَنِي أَنَّكَ خُنْتَ مِنْ فَيْ‏ءِ الْمُسْلِمِينَ شَيْئاً صَغِيراً أَوْ كَبِيراً لَأَشُدَّنَّ عَلَيْكَ شَدَّةً تَدَعُكَ قَلِيلَ الْوَفْرِ ثَقِيلَ الظَّهْرِ ضَئِيلَ الْأَمْرِ وَ السَّلَامُ‏

‘By Allah^-azwj! I^-asws am swearing a solemn oath! If it were to reach me^-asws that you have embezzled anything from the booty of the Muslims, small or big, I^-asws will be severe upon you with such severity, it would leave you of little means, heavy back, humiliated of the affairs. And the greetings!’[275]

21 و من كتاب له ع إلى زياد أيضا

Letter 21 – And from a letter of his^-asws to Ziyad as well

فَدَعِ الْإِسْرَافَ مُقْتَصِداً وَ اذْكُرْ فِي الْيَوْمِ غَداً وَ أَمْسِكْ مِنَ الْمَالِ بِقَدْرِ ضَرُورَتِكَ وَ قَدِّمِ الْفَضْلَ‏ لِيَوْمِ حَاجَتِكَ

‘Leave the extravagance for the moderation, and remember tomorrow during the day, and withhold from the wealth in accordance with your necessities and send forward (to Allah^-azwj’s Way) the excess for a day of your need.

أَ تَرْجُو أَنْ يُعْطِيَكَ اللَّهُ أَجْرَ الْمُتَوَاضِعِينَ وَ أَنْتَ عِنْدَهُ مِنَ الْمُتَكَبِّرِينَ وَ تَطْمَعُ وَ أَنْتَ مُتَمَرِّغٌ فِي النَّعِيمِ [أَنْ تَمْنَعَهُ‏] تَمْنَعُهُ الضَّعِيفَ وَ الْأَرْمَلَةَ- [وَ] أَنْ يُوجِبَ لَكَ ثَوَابَ الْمُتَصَدِّقِينَ وَ إِنَّمَا الْمَرْءُ مَجْزِيٌّ بِمَا أَسْلَفَ‏ وَ قَادِمٌ عَلَى مَا قَدَّمَ وَ السَّلَامُ‏

Are you wishing that Allah^-azwj would Give you the Recompense of the humble ones and you are from the arrogant ones in His^-azwj Presence? And are you coveting and beseeching regarding the Bounties the weak ones and the widows are wishing for, that the Rewards of the charitable ones be obligated for you? And rather, the person would be Recompensed with what he has left behind and advances to what he had sent forwards. And the greetings’.[276]

22 و من كتاب له ع إلى عبد الله بن العباس رحمه الله تعالى

Letter 22 – And from letter of his^-asws to Abdullah Bin Al Abbas, may Allah^-azwj the Exalted have Mercy on him

و كان عبد اللّه يقول: «ما انتفعت بكلام بعد كلام رسول الله صلى اللّه عليه و آله، كانتفاعي بهذا الكلام!»

And Ibn Abbas said, ‘I have not benefitted with any speech after the speech of Rasool-Allah^‑saww like my benefitting with this speech:

أَمَّا بَعْدُ فَإِنَّ الْمَرْءَ قَدْ يَسُرُّهُ دَرْكُ مَا لَمْ يَكُنْ لِيَفُوتَهُ‏ وَ يَسُوؤُهُ فَوْتُ مَا لَمْ يَكُنْ لِيُدْرِكَهُ

(Amir Al-Momineen^-asws said): ‘As for after, the person gets cheered by coming across what (he) would not have lost it, and it saddens him the loss of what he was not going to attain.

‏ فَلْيَكُنْ سُرُورُكَ بِمَا نِلْتَ مِنْ آخِرَتِكَ وَ لْيَكُنْ أَسَفُكَ عَلَى مَا فَاتَكَ مِنْهَا وَ مَا نِلْتَ مِنْ دُنْيَاكَ فَلَا تُكْثِرْ بِهِ فَرَحاً وَ مَا فَاتَكَ مِنْهَا فَلَا تَأْسَ عَلَيْهِ جَزَعاً وَ لْيَكُنْ هَمُّكَ فِيمَا بَعْدَ الْمَوْتِ‏

Therefore, let your happiness be with what you attain from your Hereafter and let your regret be upon what you have lost from it, and whatever you have gained from your world, do not be frequently happy with it, and whatever you have lost from it, do not despair by being alarmed upon it, and let your worry be regarding what is after the death’.[277]

23 و من كلام له ع قاله قبل موته على سبيل الوصية لما ضربه ابن ملجم لعنه الله‏

Letter 23 – From a speech of his^-asws he^-asws had said to before his^-asws death upon a way of bequest when Ibn Muljim^-la, may Allah^-azwj him^-la, had struck him^-asws

وَصِيَّتِي لَكُمْ أَلَّا تُشْرِكُوا بِاللَّهِ شَيْئاً وَ مُحَمَّدٌ ص فَلَا تُضَيِّعُوا سُنَّتَهُ أَقِيمُوا هَذَيْنِ الْعَمُودَيْنِ وَ أَوْقِدُوا هَذَيْنِ الْمِصْبَاحَيْنِ وَ خَلَاكُمْ ذَمٌ

‘My^-asws advice to you all is that you should not associate anything with Allah^-azwj, and Muhammad^-saww, do not waste his^-saww Sunnah. Establish these two pillars and ignite these two lamps, and you will be free of condemnation.

أَنَا بِالْأَمْسِ صَاحِبُكُمْ وَ الْيَوْمَ عِبْرَةٌ لَكُمْ وَ غَداً مُفَارِقُكُمْ إِنْ أَبْقَ فَأَنَا وَلِيُّ دَمِي وَ إِنْ أَفْنَ فَالْفَنَاءُ مِيعَادِي وَ إِنْ أَعْفُ فَالْعَفْوُ لِي قُرْبَةٌ وَ هُوَ لَكُمْ حَسَنَةٌ فَاعْفُوا

Yesterday I^-asws was your companion, and today I^-asws am a lesson for you all, and tomorrow I^‑asws shall separate from you. If I^-asws were to live, so I^-asws shall be in charge of my^-asws blood (retaliation), and if I^-asws were to perish, then the perishing is my^-asws Promised event, and if I^‑asws were to recover then the pardoning is drawing closer (to Allah^-azwj) for me^-asws, and it is a good deed for you all, therefore pardon.

‏ أَ لا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ‏ وَ اللَّهِ مَا فَجَأَنِي مِنَ الْمَوْتِ وَارِدٌ كَرِهْتُهُ وَ لَا طَالِعٌ أَنْكَرْتُهُ وَ مَا كُنْتُ إِلَّا كَقَارِبٍ‏ وَرَدَ وَ طَالِبٍ وَجَدَ- وَ ما عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرارِ

Do you not love that Allah should Forgive you? [24:22]. By Allah^-azwj! The abhorrence of the arrival of death does not panic me^-asws, nor do I^-asws dislike it’s emergence, and I^-asws am not except like a traveller arriving and a seeker who has found (what he is seeking), and what is in the Presence of Allah is better for the righteous [3:198]’.

[قال [الرضي رحمه الله تعالى‏] السيد الشريف رضي الله عنه أقول و قد مضى بعض هذا الكلام فيما تقدم من الخطب إلا أن فيه هاهنا زيادة أوجبت تكريره‏]

Note – Al-Seyyid Al-Shareef Al-Razi, may Allah^-azwj be Pleased with him, said, ‘And part of this speech has passed in what has preceded from the sermon, except that over here there is an increase in it, obliging its repetition’.[278]

24 و من وصية له ع بما يعمل في أمواله كتبها بعد منصرفه من صفين‏

Letter 24 – And from an advice of his^-asws with what is to be done regarding his^-asws wealth, he^-asws had written it before his^-asws leaving from Siffeen

هَذَا مَا أَمَرَ بِهِ عَبْدُ اللَّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ فِي مَالِهِ ابْتِغَاءَ وَجْهِ اللَّهِ لِيُولِجَهُ‏ بِهِ الْجَنَّةَ وَ يُعْطِيَهُ بِهِ الْأَمَنَةَ

‘This is what the servant of Allah^-azwj, Ali^-asws Bin Abu Talib Amir Al-Momineen^-asws is instructing with regarding his^-asws wealth seeking the Face of Allah^-azwj for Him^-azwj to Take me^-asws to the Paradise due to it, and Grant me^-asws the wishes’.

مِنْهَا

And from it: –

فَإِنَّهُ يَقُومُ بِذَلِكَ الْحَسَنُ بْنُ عَلِيٍّ يَأْكُلُ مِنْهُ بِالْمَعْرُوفِ وَ يُنْفِقُ مِنْهُ بِالْمَعْرُوفِ فَإِنْ حَدَثَ بِحَسَنٍ حَدَثٌ‏ وَ حُسَيْنٌ حَيٌّ قَامَ بِالْأَمْرِ بَعْدَهُ وَ أَصْدَرَهُ‏ مَصْدَرَهُ

‘So he^-asws, Al-Hassan Bin Ali^-asws will be standing with that. He^-asws can consume from it with the moderation and spend from it with the moderation. If there is an occurrence of death with Hassan^-asws while Al-Husayn^-asws is still alive, then he^-asws will stand with the matter after him^-asws and implement his^-asws implementations.

وَ إِنَّ لِابْنَيْ فَاطِمَةَ مِنْ صَدَقَةِ عَلِيٍّ مِثْلَ الَّذِي لِبَنِي عَلِيٍّ وَ إِنِّي إِنَّمَا جَعَلْتُ الْقِيَامَ بِذَلِكَ إِلَى ابْنَيْ فَاطِمَةَ ابْتِغَاءَ وَجْهِ اللَّهِ وَ قُرْبَةً إِلَى رَسُولِ اللَّهِ ص وَ تَكْرِيماً لِحُرْمَتِهِ وَ تَشْرِيفاً لِوُصْلَتِهِ‏

And for the two sons^-asws of (Syeda) Fatima^-asws from the charity of Ali^-asws, is similar to that which is for the (other) sons of Ali^-asws, and rather I^-asws am making the custody of what to the two sons^-asws of (Syeda) Fatima^-asws seeking the Face of Allah^-azwj and drawing closer to Rasool-Allah^-saww, and honouring of his^-saww sanctity, and ennobling to his^-saww kinship.

وَ يَشْتَرِطُ عَلَى الَّذِي يَجْعَلُهُ إِلَيْهِ أَنْ يَتْرُكَ الْمَالَ عَلَى أُصُولِهِ‏ وَ يُنْفِقَ مِنْ ثَمَرِهِ حَيْثُ أُمِرَ بِهِ وَ هُدِيَ لَهُ وَ أَلَّا يَبِيعَ مِنْ أَوْلَادِ نَخِيلِ هَذِهِ الْقُرَى وَدِيَّةً حَتَّى تُشْكِلَ أَرْضُهَا غِرَاساً

And he^-asws should stipulate upon the one whom he^-asws makes it to, that he should leave the wealth upon its origin and spend from the fruits wherever he^-asws had instructed him with, and gifted it to, and that he should not sell from the produce of the palm trees of this town as a deposit until it forms as plants of its land.

وَ مَنْ كَانَ مِنْ إِمَائِي اللَّاتِي أَطُوفُ عَلَيْهِنَ‏ لَهَا وَلَدٌ أَوْ هِيَ حَامِلٌ فَتُمْسَكُ عَلَى وَلَدِهَا وَ هِيَ مِنْ حَظِّهِ فَإِنْ مَاتَ وَلَدُهَا وَ هِيَ حَيَّةٌ فَهِيَ عَتِيقَةٌ قَدْ أَفْرَجَ عَنْهَا الرِّقُّ وَ حَرَّرَهَا الْعِتْقُ‏

And the one who were from my^-asws slave girls, those whom I^-asws had circled upon, having a child for her, or she is pregnant, she should be adhered with her child, and she is from his share. If her child were to die while she is still alive, then she is free, the slavery would be relieved from her, and her freedom is the liberation.

[قال [السيد الرضي الله تعالى‏] الشريف قوله ع في هذه الوصية و ألا يبيع من نخلها ودية الودية الفسيلة و جمعها ودي.

Note – Al-Seyyid Al-Razi Al-Shareef said, ‘His^-asws words in this bequest: ‘and that he should not sell from the produce of the palm trees of this town as a deposit’, is the seedling of the palm tree, and it’s plural is ‘Wady’.

و قوله ع حتى تشكل أرضها غراسا هو من أفصح الكلام و المراد به أن الأرض يكثر فيها غراس النخل حتى يراها الناظر على غير تلك الصفة التي عرفها بها فيشكل عليه أمرها و يحسبها غيرها]

And his^-asws words: ‘until it forms as plants of its land’, it is from the most eloquent of the speeches, and the intent with it is that the land having a lot of palm trees in it until the beholder sees it upon other than that description which it is being recognised with, so its affair is problematic upon him, and he reckons it as something else’.[279]

25 و من وصية له ع كان يكتبها لمن يستعمله على الصدقات‏

Letter 25 – And from a bequest of his^-asws he^-asws had written it for the one he^-asws had employed upon the charities

[قال الشريف: و إنما ذكرنا هنا جملا ليعلم بها أنه عليه السلام كان يقيم عماد الحق، و يشرع أمثلة العدل، في صغير الأمور و كبيرها و دقيقها و جليلها.]

Note – Al-Shareef said, ‘And rather we are mentioning it over here as a summary for it to be known by it that he^-asws, may the greetings be upon him^-asws, was establishing the pillars of the truth, and legislating the examples of justice regarding the small matter and its big ones, and its delicate and its majestic’.

انْطَلِقْ عَلَى تَقْوَى اللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ وَ لَا تُرَوِّعَنَ‏ مُسْلِماً وَ لَا تَجْتَازَنَ‏ عَلَيْهِ كَارِهاً وَ لَا تَأْخُذَنَّ مِنْهُ أَكْثَرَ مِنْ حَقِّ اللَّهِ فِي مَالِهِ فَإِذَا قَدِمْتَ عَلَى الْحَيِّ فَانْزِلْ بِمَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ ثُمَّ امْضِ إِلَيْهِمْ بِالسَّكِينَةِ وَ الْوَقَارِ حَتَّى تَقُومَ بَيْنَهُمْ

‘Go upon the fear of Allah^-azwj Alone, there is no associate for Him^-azwj, and do not frighten any Muslim nor trespass upon him to his dislike, and do not take from him any more than the Right of Allah^-azwj in his wealth. When you arrive to the tribe, then descend by their waters (springs) from without mingling in their houses. Then go to them with the calmness and the dignity until you stand between them.

فَتُسَلِّمَ عَلَيْهِمْ وَ لَا تُخْدِجْ بِالتَّحِيَّةِ لَهُمْ‏ ثُمَّ تَقُولَ عِبَادَ اللَّهِ أَرْسَلَنِي إِلَيْكُمْ وَلِيُّ اللَّهِ وَ خَلِيفَتُهُ لِآخُذَ مِنْكُمْ حَقَّ اللَّهِ فِي أَمْوَالِكُمْ فَهَلْ لِلَّهِ فِي أَمْوَالِكُمْ مِنْ حَقٍّ فَتُؤَدُّوهُ إِلَى وَلِيِّهِ

Greet unto them and do not be careless with the greetings to them. Then say, ‘Servants of Allah^-azwj! The Guardian^-asws of Allah^-azwj and His^-azwj Caliph has sent me to take the Right of Allah^-azwj from you which is in your wealth. So, is there any Right of Allah^-azwj in your wealth? Then pay it to His^-azwj Guardian^-asws’.

فَإِنْ قَالَ قَائِلٌ لَا فَلَا تُرَاجِعْهُ وَ إِنْ أَنْعَمَ‏ لَكَ مُنْعِمٌ فَانْطَلِقْ مَعَهُ مِنْ غَيْرِ أَنْ تُخِيفَهُ أَوْ تُوعِدَهُ أَوْ تَعْسِفَهُ‏ أَوْ تُرْهِقَهُ‏ فَخُذْ مَا أَعْطَاكَ مِنْ ذَهَبٍ أَوْ فِضَّةٍ فَإِنْ كَانَ لَهُ مَاشِيَةٌ أَوْ إِبِلٌ فَلَا تَدْخُلْهَا إِلَّا بِإِذْنِهِ فَإِنَّ أَكْثَرَهَا لَهُ

So, if a speaker were to say, ‘No’, do not repeat to him, and if he says, ‘Yes’ to you, then go with him from without scaring him, or threatening him, or pressuring him, or exhausting him. Take what he gives you, from gold or silver, and if there were cattle for him or camels, do not take these except with his permission, for most of it is for him.

فَإِذَا أَتَيْتَهَا فَلَا تَدْخُلْ عَلَيْهَا دُخُولَ مُتَسَلِّطٍ عَلَيْهِ وَ لَا عَنِيفٍ بِهِ وَ لَا تُنَفِّرَنَّ بَهِيمَةً وَ لَا تُفْزِعَنَّهَا وَ لَا تَسُوأَنَّ صَاحِبَهَا فِيهَا

So, when you end up to them, do not enter their enclosure the entering of one overcoming upon it, nor one who is violent with it, and do not scare an animal nor panic it, and do not aggrieve its owner regarding them.

وَ اصْدَعِ‏ الْمَالَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ‏ فَإِذَا اخْتَارَ فَلَا تَعْرِضَنَّ لِمَا اخْتَارَهُ ثُمَّ اصْدَعِ الْبَاقِيَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ فَإِذَا اخْتَارَ فَلَا تَعْرِضَنَّ لِمَا اخْتَارَهُ فَلَا تَزَالُ كَذَلِكَ حَتَّى يَبْقَى مَا فِيهِ وَفَاءٌ لِحَقِّ اللَّهِ فِي مَالِهِ فَاقْبِضْ حَقَّ اللَّهِ مِنْهُ- فَإِنِ اسْتَقَالَكَ فَأَقِلْهُ‏ ثُمَّ اخْلِطْهُمَا ثُمَّ اصْنَعْ مِثْلَ الَّذِي صَنَعْتَ أَوَّلًا حَتَّى تَأْخُذَ حَقَّ اللَّهِ فِي مَالِهِ

And divide the wealth into two divisions, then give him a choice (of the two). So, when he has chosen, do no object to what he has chosen. Then divide the remainder into two division, then give him a choice (of the two). Then (let him) choose (first), do not object to what he has chosen. Do not cease to do like that until there remain what would fulfil a Right of Allah^-azwj in his wealth. Take possession of the Right of Allah^-azwj from it. If he reduces, then mix the two, the do the like of that which you had done at first, until you take the Right of Allah^-azwj in his wealth.

وَ لَا تَأْخُذَنَّ عَوْداً وَ لَا هَرِمَةً وَ لَا مَكْسُورَةً وَ لَا مَهْلُوسَةً وَ لَا ذَاتَ عَوَارٍ وَ لَا تَأْمَنَنَّ عَلَيْهَا إِلَّا مَنْ تَثِقُ بِدِينِهِ رَافِقاً بِمَالِ الْمُسْلِمِينَ حَتَّى يُوَصِّلَهُ إِلَى وَلِيِّهِمْ فَيَقْسِمَهُ بَيْنَهُمْ وَ لَا تُوَكِّلْ بِهَا إِلَّا نَاصِحاً شَفِيقاً وَ أَمِيناً حَفِيظاً غَيْرَ مُعْنِفٍ وَ لَا مُجْحِفٍ‏ وَ لَا مُلْغِبٍ‏ وَ لَا مُتْعِبٍ

And do not take a thin one, nor an old one, nor a broken one, nor an insane one, nor one-eyed, and do not trust upon it except one whom you trust with his religion to escort the wealth of the Muslims until he brings it to their ruler, and he would apportion it between them, and do not rely with it except a compassionate adviser and trustworthy preserver, non-violent, nor unjust, nor (that who is harsh to) tires them (animals), nor toils (sweat) them(animals).

ثُمَّ احْدُرْ إِلَيْنَا مَا اجْتَمَعَ عِنْدَكَ نُصَيِّرْهُ حَيْثُ أَمَرَ اللَّهُ بِهِ فَإِذَا أَخَذَهَا أَمِينُكَ فَأَوْعِزْ إِلَيْهِ أَلَّا يَحُولَ بَيْنَ نَاقَةٍ وَ بَيْنَ فَصِيلِهَا وَ لَا يَمْصُرَ لَبَنَهَا فَيَضُرَّ [فَيُضِرَّ] ذَلِكَ بِوَلَدِهَا وَ لَا يَجْهَدَنَّهَا رُكُوباً وَ لْيَعْدِلْ بَيْنَ صَوَاحِبَاتِهَا فِي ذَلِكَ وَ بَيْنَهَا وَ لْيُرَفِّهْ عَلَى اللَّاغِبِ‏ وَ لْيَسْتَأْنِ‏ بِالنَّقِبِ‏ وَ الظَّالِعِ

Then bring down to us whatever has been gathered with you, we shall make it to be where Allah^-azwj has Commanded with it. So, when your trustee has taken it, then advise to him that he should neither separate between a she-camel and its young, nor milk its milk (completely) for that would harm its children, nor exert it in riding and be just between its counterparts regarding that and between them, and he should rest the tired camels, and ease upon the ones with thinned out hooves.

وَ لْيُورِدْهَا مَا تَمُرُّ بِهِ مِنَ الْغُدُرِ وَ لَا يَعْدِلْ بِهَا عَنْ نَبْتِ الْأَرْضِ إِلَى جَوَادِّ الطُّرُقِ‏ وَ لْيُرَوِّحْهَا فِي‏ السَّاعَاتِ وَ لْيُمْهِلْهَا عِنْدَ النِّطَافِ‏ وَ الْأَعْشَابِ حَتَّى تَأْتِيَنَا بِإِذْنِ اللَّهِ بُدَّناً مُنْقِيَاتٍ‏ غَيْرَ مُتْعَبَاتٍ وَ لَا مَجْهُودَاتٍ‏ لِنَقْسِمَهَا عَلَى كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ص فَإِنَّ ذَلِكَ أَعْظَمُ لِأَجْرِكَ وَ أَقْرَبُ لِرُشْدِكَ إِنْ شَاءَ اللَّهُ‏

And let him take them to pass by the water-wells, nor turn with them away from the vegetation of the earth to the barren roads and let him rest them during the (various) times and feed them by the water and the grass until he comes to us with them by the Permission of Allah^-azwj. They would be fat, well fed, without fatigue and over-exertion, for us to distribute these based upon the Book of Allah^-azwj and Sunnah of His^-azwj Prophet^-saww, for that would be of great for your Recompense and closer to the rightful guidance, if Allah^-azwj the Exalted so Desires’.[280]

26 و من عهد له ع إلى بعض عماله و قد بعثه على الصدقة

Letter 26 – And from a pact of his^-asws to one of his^-asws office bearers, and he^‑asws had sent him upon the charities

‏ [آمُرُهُ‏] أَمَرَهُ بِتَقْوَى اللَّهِ فِي سَرَائِرِ أَمْرِهِ وَ خَفِيَّاتِ عَمَلِهِ حَيْثُ لَا [شَاهِدَ] شَهِيدَ غَيْرُهُ وَ لَا وَكِيلَ دُونَهُ

He^-asws instructed him with the fear of Allah^-azwj in his secretive affairs and hidden works where there is no witness apart from Him^-azwj, not any Protector besides Him^-azwj.

وَ [آمُرُهُ‏] أَمَرَهُ أَلَّا يَعْمَلَ بِشَيْ‏ءٍ مِنْ طَاعَةِ اللَّهِ فِيمَا ظَهَرَ فَيُخَالِفَ إِلَى غَيْرِهِ فِيمَا أَسَرَّ وَ مَنْ لَمْ يَخْتَلِفْ سِرُّهُ وَ عَلَانِيَتُهُ وَ فِعْلُهُ وَ مَقَالَتُهُ فَقَدْ أَدَّى الْأَمَانَةَ وَ أَخْلَصَ الْعِبَادَةَ

And he^-asws instructed him that he should not do anything from the obedience of Allah^-azwj regarding what is apparent, then oppose it to something else regarding what he does secretly, and the one who private and open (deeds) do not differ, and his deeds and his words (do not differ), so he has fulfilled the entrustment and has been sincere of the worship.

وَ [آمُرُهُ‏] أَمَرَهُ أَلَّا يَجْبَهَهُمْ‏ وَ لَا يَعْضَهَهُمْ‏ وَ لَا يَرْغَبَ عَنْهُمْ‏ تَفَضُّلًا بِالْإِمَارَةِ عَلَيْهِمْ فَإِنَّهُمُ الْإِخْوَانُ فِي الدِّينِ وَ الْأَعْوَانُ عَلَى اسْتِخْرَاجِ الْحُقُوقِ

And he^-asws instructed him that he should neither bar them nor harm them nor turn away from them, being with the governmental superiority upon them, for they are brethren in the religion, and the supporters upon the extraction of the rights.

وَ إِنَّ لَكَ فِي هَذِهِ الصَّدَقَةِ نَصِيباً مَفْرُوضاً وَ حَقّاً مَعْلُوماً شُرَكَاءَ أَهْلَ مَسْكَنَةٍ وَ ضُعَفَاءَ ذَوِي فَاقَةٍ وَ إِنَّا مُوَفُّوكَ حَقَّكَ فَوَفِّهِمْ حُقُوقَهُمْ وَ إِلَّا تَفْعَلْ فَإِنَّكَ مِنْ أَكْثَرِ النَّاسِ خُصُوماً يَوْمَ الْقِيَامَةِ وَ بُؤْسَى‏ لِمَنْ خَصْمُهُ عِنْدَ اللَّهِ الْفُقَرَاءُ وَ الْمَسَاكِينُ وَ السَّائِلُونَ وَ الْمَدْفُوعُونَ وَ الْغَارِمُونَ وَ ابْنُ السَّبِيلِ

And there is an Obligated share for you in these charities and a known right, and participants of the people of poverty, and the weak, and with disabilities, and we shall fulfil your rights, so you fulfil their rights, or else you would be in dispute from most of the people on the Day of Qiyamah, and wretchedness is for the one who is disputed with in the Presence of Allah^-azwj by the poor, and the needy, and the beggars, and the ones turned away, and the ones in debt, and the (penniless) travellers.

وَ مَنِ اسْتَهَانَ بِالْأَمَانَةِ وَ رَتَعَ فِي الْخِيَانَةِ وَ لَمْ يُنَزِّهْ نَفْسَهُ وَ دِينَهُ عَنْهَا فَقَدْ أَحَلَّ بِنَفْسِهِ الذُّلَّ وَ الْخِزْيَ‏ فِي الدُّنْيَا وَ هُوَ فِي الْآخِرَةِ أَذَلُّ وَ أَخْزَى وَ إِنَّ أَعْظَمَ الْخِيَانَةِ خِيَانَةُ الْأُمَّةِ وَ أَفْظَعَ الْغِشِّ غِشُّ الْأَئِمَّةِ وَ السَّلَامُ‏

And the one takes the entrustments lightly and indulges in the betrayal and does not snatch away his self and his religion away from it, so he has released for himself the humiliation, and the disgrace in the world and in the Hereafter, he would be of more humiliation and more disgrace. Their biggest of the betrayals is betraying the community, and the most terrible deceit is deceiving the Imams^-asws. And the greetings’.[281]

27 و من عهد له ع إلى محمد بن أبي بكر رضي الله عنه حين قلده مصر

Letter 27 – And from a pact of his^-asws to Muhammad Bin Abu Bakr, may Allah^‑azwj be Pleased with him, when he^-asws collared him (made him governor of) Egypt

فَاخْفِضْ لَهُمْ جَنَاحَكَ وَ أَلِنْ لَهُمْ جَانِبَكَ وَ ابْسُطْ لَهُمْ وَجْهَكَ وَ آسِ‏ بَيْنَهُمْ فِي اللَّحْظَةِ وَ النَّظْرَةِ حَتَّى لَا يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ لَهُمْ‏ وَ لَا يَيْأَسَ الضُّعَفَاءُ مِنْ عَدْلِكَ عَلَيْهِمْ

‘Lower your wings (be humble) to them and soften your sides (be gentle with) them, and make your face friendly to them, and comfort between them in the words and the consideration, until the mighty ones do not covet regarding your^-ra being favourable to them nor should the weak-ones despair from your justice upon them.

فَإِنَّ اللَّهَ تَعَالَى يُسَائِلُكُمْ مَعْشَرَ عِبَادِهِ عَنِ الصَّغِيرَةِ مِنْ أَعْمَالِكُمْ وَ الْكَبِيرَةِ وَ الظَّاهِرَةِ وَ الْمَسْتُورَةِ فَإِنْ يُعَذِّبْ فَأَنْتُمْ أَظْلَمُ وَ إِنْ يَعْفُ فَهُوَ أَكْرَمُ

And, surely Allah^-azwj the Exalted will Question you all, community of His^-azwj servants, about the small and the big from your deeds, and the apparent and the hidden. So, if He^-azwj were to Punish, then you are the most unjust, and if He^-azwj Pardons, then He^-azwj is the most Honourable.

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُتَّقِينَ ذَهَبُوا بِعَاجِلِ الدُّنْيَا وَ آجِلِ الْآخِرَةِ فَشَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ وَ لَمْ [يُشَارِكْهُمْ أَهْلُ‏] يُشَارِكُوا أَهْلَ الدُّنْيَا فِي آخِرَتِهِمْ سَكَنُوا الدُّنْيَا بِأَفْضَلِ مَا سُكِنَتْ وَ أَكَلُوهَا بِأَفْضَلِ مَا أُكِلَتْ فَحَظُوا مِنَ الدُّنْيَا بِمَا حَظِيَ بِهِ الْمُتْرَفُونَ‏ وَ أَخَذُوا مِنْهَا مَا أَخَذَهُ الْجَبَابِرَةُ الْمُتَكَبِّرُونَ

And know, servants of Allah^-azwj! The pious have gone with the current world and the future Hereafter. They participated the people of the world in their world, and the people of the world did not participate with them in their Hereafter. They dwelled in the world with the best of what could be dwelled, and they ate the best of what could be eaten and shared from the world with what the affluent were sharing with, and they took from it what the tyrants, the arrogant ones had taken.

ثُمَّ انْقَلَبُوا عَنْهَا بِالزَّادِ الْمُبَلِّغِ وَ الْمَتْجَرِ الرَّابِحِ أَصَابُوا لَذَّةَ زُهْدِ الدُّنْيَا فِي دُنْيَاهُمْ وَ تَيَقَّنُوا أَنَّهُمْ‏ جِيرَانُ اللَّهِ غَداً فِي آخِرَتِهِمْ لَا تُرَدُّ لَهُمْ دَعْوَةٌ وَ لَا [يَنْقُفُ‏] يَنْقُصُ لَهُمْ نَصِيبٌ مِنْ لَذَّةٍ

Then they transferred away from it with the sufficient provision and the profitable trade. They had attained the pleasures of asceticism of the world in their world and they were convinced they would be the neighbours of Allah^-azwj tomorrow in their Hereafter. Neither would any supplication be returned to them, nor would any share be reduced for them from the pleasures.

فَاحْذَرُوا عِبَادَ اللَّهِ الْمَوْتَ وَ قُرْبَهُ وَ أَعِدُّوا لَهُ عُدَّتَهُ فَإِنَّهُ يَأْتِي بِأَمْرٍ عَظِيمٍ وَ خَطْبٍ جَلِيلٍ بِخَيْرٍ لَا يَكُونُ مَعَهُ شَرٌّ أَبَداً أَوْ شَرٍّ لَا يَكُونُ مَعَهُ خَيْرٌ أَبَداً فَمَنْ أَقْرَبُ إِلَى الْجَنَّةِ مِنْ عَامِلِهَا وَ مَنْ أَقْرَبُ إِلَى النَّارِ مِنْ عَامِلِهَا

Servants of Allah^-azwj! Be cautious of the death and its nearness, and prepare for it a preparation, for it would come with a mighty matter and a majestic affair with good, no evil would be with it, ever, or evil nor having any good in it, ever! So, who is closer to the Paradise than its workers, and who is closer to the Fire than its workers?

وَ أَنْتُمْ طُرَدَاءُ الْمَوْتِ إِنْ أَقَمْتُمْ لَهُ أَخَذَكُمْ وَ إِنْ فَرَرْتُمْ مِنْهُ أَدْرَكَكُمْ وَ هُوَ أَلْزَمُ لَكُمْ مِنْ ظِلِّكُمْ الْمَوْتُ مَعْقُودٌ بِنَوَاصِيكُمْ‏ وَ الدُّنْيَا تُطْوَى مِنْ خَلْفِكُمْ- فَاحْذَرُوا نَاراً قَعْرُهَا بَعِيدٌ وَ حَرُّهَا شَدِيدٌ وَ عَذَابُهَا جَدِيدٌ دَارٌ لَيْسَ فِيهَا رَحْمَةٌ وَ لَا تُسْمَعُ فِيهَا دَعْوَةٌ وَ لَا تُفَرَّجُ فِيهَا كُرْبَةٌ

You are the ones to be expelled by the death. If you stay for it, it will seize you, and if you flee from it, it will catch up with you, and it is more necessitated (to stick) with you than your own shadow, leading by your forelocks, and the world is being wrapped up from behind you. Be cautious of a Fire its bottom is remote, and its heat is intense, and its punishment is renewed, being a house there isn’t any mercy in it, nor will any supplication be heard in it, nor will any distress be relieved in it.

وَ إِنِ اسْتَطَعْتُمْ أَنْ يَشْتَدَّ خَوْفُكُمْ مِنَ اللَّهِ وَ أَنْ يَحْسُنَ ظَنُّكُمْ بِهِ فَاجْمَعُوا بَيْنَهُمَا فَإِنَّ الْعَبْدَ إِنَّمَا يَكُونُ حُسْنُ ظَنِّهِ بِرَبِّهِ عَلَى قَدْرِ خَوْفِهِ مِنْ رَبِّهِ وَ إِنَّ أَحْسَنَ النَّاسِ ظَنّاً بِاللَّهِ أَشَدُّهُمْ خَوْفاً لِلَّهِ

And if you can intensify your fear from Allah^-azwj and make your thoughts to be good with Him^‑azwj, then gather between the two, for the servant rather happens to be of good thoughts with his Lord^-azwj in accordance with his fear from His^-azwj Lord^-azwj, and the best of the people in thoughts with Allah^-azwj is their most intense in fearing Allah^-azwj.

وَ اعْلَمْ يَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ أَنِّي قَدْ وَلَّيْتُكَ أَعْظَمَ أَجْنَادِي فِي نَفْسِي أَهْلَ مِصْرَ فَأَنْتَ مَحْقُوقٌ أَنْ تُخَالِفَ عَلَى نَفْسِكَ‏ وَ أَنْ تُنَافِحَ‏ عَنْ دِينِكَ وَ لَوْ لَمْ يَكُنْ لَكَ إِلَّا سَاعَةٌ مِنَ الدَّهْرِ وَ لَا تُسْخِطِ اللَّهَ بِرِضَا أَحَدٍ مِنْ خَلْقِهِ فَإِنَّ فِي اللَّهِ خَلَفاً مِنْ غَيْرِهِ‏ وَ لَيْسَ مِنَ اللَّهِ خَلَفٌ فِي غَيْرِهِ

And know, O Muhammad Bin Abu Bakr! I^-asws have placed you in-charge of a mighty army of mine^-asws as far as I^-asws am concerned, the people of Egypt, so you are duty bound to oppose against yourself and your benefit from your religion, and if there does not happen to be for you except an hour from the time, then do not incur the Wrath of Allah^-azwj by pleasing anyone from His^-azwj creatures, for in Allah^-azwj there is a replacement from others, and there isn’t any replacement from Allah^-azwj in others.

صَلِّ الصَّلَاةَ لِوَقْتِهَا الْمُؤَقَّتِ لَهَا وَ لَا تُعَجِّلْ وَقْتَهَا لِفَرَاغٍ وَ لَا تُؤَخِّرْهَا عَنْ وَقْتِهَا لِاشْتِغَالٍ وَ اعْلَمْ أَنَّ كُلَّ شَيْ‏ءٍ مِنْ عَمَلِكَ تَبَعٌ لِصَلَاتِكَ

Pray the Salat to its Prescribed timings and do not be hasty in its timing to be free (before its prescribed time), nor delay it from its time to be pre-occupied (in your work). And know that everything from your deeds is pursuant to your Salat.

وَ [مِنْ هَذَا الْعَهْدِ] مِنْهُ‏

And from this pact from him^-asws –

فَإِنَّهُ لَا سَوَاءَ إِمَامُ الْهُدَى وَ إِمَامُ الرَّدَى وَ وَلِيُّ النَّبِيِّ وَ عَدُوُّ النَّبِيِّ وَ لَقَدْ قَالَ لِي رَسُولُ اللَّهِ ص إِنِّي لَا أَخَافُ عَلَى أُمَّتِي مُؤْمِناً وَ لَا مُشْرِكاً

Surely, they are not the same, the Imam^-asws of guidance and the imam of ruination, and a friend of the Prophet^-saww and an enemy of the Prophet^-saww; and Rasool-Allah^-saww had said to me: ‘I^-saww neither fear upon my^-saww community of any Momin nor any Polytheist.

أَمَّا الْمُؤْمِنُ فَيَمْنَعُهُ اللَّهُ بِإِيمَانِهِ وَ أَمَّا الْمُشْرِكُ فَيَقْمَعُهُ‏ اللَّهُ بِشِرْكِهِ وَ لَكِنِّي أَخَافُ عَلَيْكُمْ كُلَّ مُنَافِقِ الْجَنَانِ‏ عَالِمِ اللِّسَانِ‏ يَقُولُ مَا تَعْرِفُونَ وَ يَفْعَلُ مَا تُنْكِرُونَ‏

As for the Momin, Allah^-azwj would Prevent him, due to his Eman, and as for the Polytheist, Allah^-azwj would Suppress him due to his Shirk. But, I^-saww fear upon you all every hypocrite at heart, learned of the tongue, saying what you recognise and doing what you dislike’.[282]

28 و من كتاب له ع إلى معاوية جوابا

Letter 28 – And from a letter of his^-asws in reply to Muawiya

[قال الشريف: و هو من محاسن الكتب‏]

Note – Al-Shareef said, ‘And it is from the excellent letters’

أَمَّا بَعْدُ فَقَدْ أَتَانِي كِتَابُكَ تَذْكُرُ فِيهِ اصْطِفَاءَ اللَّهِ مُحَمَّداً ص لِدِينِهِ وَ تَأْيِيدَهُ إِيَّاهُ لِمَنْ أَيَّدَهُ مِنْ أَصْحَابِهِ فَلَقَدْ خَبَّأَ لَنَا الدَّهْرُ مِنْكَ عَجَباً إِذْ طَفِقْتَ‏ تُخْبِرُنَا بِبَلَاءِ اللَّهِ‏ تَعَالَى عِنْدَنَا وَ نِعْمَتِهِ عَلَيْنَا فِي نَبِيِّنَا

‘As for after, your letter has reached me^-asws mentioning the Choosing by Allah^-azwj the Exalted of Muhammad^-saww for His^-azwj religion, and His^-azwj Educating him^-saww with the ones from his^‑saww companions who supported him^-saww. It had been hidden to us for a time, strangeness from you, when you have begun informing us with the afflictions of Allah^-azwj with us, and His^‑azwj Favours upon us regarding our Prophet^-saww.

فَكُنْتَ فِي ذَلِكَ كَنَاقِلِ التَّمْرِ إِلَى هَجَرَ أَوْ دَاعِي مُسَدِّدِهِ‏ إِلَى النِّضَالِ‏ وَ زَعَمْتَ أَنَّ أَفْضَلَ النَّاسِ فِي الْإِسْلَامِ فُلَانٌ وَ فُلَانٌ فَذَكَرْتَ أَمْراً إِنْ تَمَّ اعْتَزَلَكَ‏ كُلُّهُ وَ إِنْ نَقَصَ لَمْ يَلْحَقْكَ ثَلْمُهُ‏

So, during that you were like the transporter of the dates to Hajar, or one calling his master to the duel; and you are claiming that the most superior of the people in Al-Islam are so and so (Abu Bakr) and so and so (Umar), and you mentioned a matter, if completed, all of it would detach you, and if it is deficient, its part would not come across you.

وَ مَا أَنْتَ وَ الْفَاضِلَ وَ الْمَفْضُولَ وَ السَّائِسَ وَ الْمَسُوسَ وَ مَا لِلطُّلَقَاءِ وَ أَبْنَاءِ الطُّلَقَاءِ وَ التَّمْيِيزَ بَيْنَ الْمُهَاجِرِينَ الْأَوَّلِينَ وَ تَرْتِيبَ دَرَجَاتِهِمْ وَ تَعْرِيفَ طَبَقَاتِهِمْ

And what are you, and the meritorious and the de-merited ones, and the ruler and the ruled, and what is for the freed ones (at the conquest of Makkah) and sons of the freed ones, and the distinction between the first emigrants and the method of their ranks and defined their classes.

هَيْهَاتَ لَقَدْ حَنَ‏ قِدْحٌ لَيْسَ مِنْهَا وَ طَفِقَ يَحْكُمُ فِيهَا مَنْ عَلَيْهِ الْحُكْمُ لَهَا أَ لَا تَرْبَعُ أَيُّهَا الْإِنْسَانُ عَلَى ظَلْعِكَ‏ وَ تَعْرِفُ قُصُورَ ذَرْعِكَ‏ وَ تَتَأَخَّرُ حَيْثُ أَخَّرَكَ الْقَدَرُ

Far be it! The arrow has whine (complained) which wasn’t from it. Then he began judging regarding it, one who had a judgment upon him. Why don’t you squat (sit), O human being, upon your ribs (hold back), and understand the shortness of your forearm, and hold back where the Pre-determination has delayed you.

فَمَا عَلَيْكَ غَلَبَةُ الْمَغْلُوبِ وَ لَا ظَفَرُ الظَّافِرِ- [فَإِنَّكَ‏] وَ إِنَّكَ لَذَهَّابٌ‏ فِي التِّيهِ‏ رَوَّاغٌ‏ عَنِ الْقَصْدِ أَ لَا تَرَى غَيْرَ مُخْبِرٍ لَكَ وَ لَكِنْ بِنِعْمَةِ اللَّهِ أُحَدِّثُ أَنَّ قَوْماً اسْتُشْهِدُوا فِي سَبِيلِ اللَّهِ تَعَالَى مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ لِكُلٍّ فَضْلٌ حَتَّى إِذَا اسْتُشْهِدَ شَهِيدُنَا قِيلَ سَيِّدُ الشُّهَدَاءِ وَ خَصَّهُ رَسُولُ اللَّهِ ص بِسَبْعِينَ تَكْبِيرَةً عِنْدَ صَلَاتِهِ عَلَيْهِ-

It is neither against you, overcoming of the overcome, nor is it for you the victory of the victorious, and you are going around in the wilderness, dodging from the purpose. Do you not see? I^-asws am not informing you, but I^-asws am narrating due to the Favour of Allah^-azwj. A group from the Emigrants were martyred in the Way of Allah^-azwj, and for each was a merit, to the extent that when our martyr (Hamza^-as) was martyred, it is said, ‘Chief of the martyrs’, and Rasool-Allah^-saww had particularised him^-as with seventy exclamations of Takbeer during his^‑saww Salat upon him^-as.

أَ وَ لَا تَرَى أَنَّ قَوْماً قُطِّعَتْ أَيْدِيهِمْ فِي سَبِيلِ اللَّهِ وَ لِكُلٍّ فَضْلٌ حَتَّى إِذَا فُعِلَ بِوَاحِدِنَا مَا فُعِلَ بِوَاحِدِهِمْ قِيلَ الطَّيَّارُ فِي الْجَنَّةِ وَ ذُو الْجَنَاحَيْنِ

Or do you not see that a group, their hands were cut in the Way of Allah^-azwj, and for each there is a merit, to the extent that when it is done with one of us just as was done with one of them, it is said, ‘The flier in the Paradise and is with the two wings’ (Jafar e Tayyar Ibn Abu Talib^-asws).

وَ لَوْ لَا مَا نَهَى اللَّهُ عَنْهُ مِنْ تَزْكِيَةِ الْمَرْءِ نَفْسَهُ لَذَكَرَ ذَاكِرٌ فَضَائِلَ جَمَّةً تَعْرِفُهَا قُلُوبُ الْمُؤْمِنِينَ وَ لَا تَمُجُّهَا آذَانُ السَّامِعِينَ

And had Allah^-azwj not Forbidden from it, from purification by the person of his soul, a mentioner could mention immense merits, hearts of the Momineen would have recognised it, the ears of the listeners would not forget it.

فَدَعْ عَنْكَ مَنْ مَالَتْ بِهِ الرَّمِيَّةُ فَإِنَّا صَنَائِعُ رَبِّنَا وَ النَّاسُ بَعْدُ صَنَائِعُ لَنَا لَمْ يَمْنَعْنَا قَدِيمُ عِزِّنَا وَ لَا عَادِيُّ طَوْلِنَا عَلَى قَوْمِكَ‏ أَنْ خَلَطْنَاكُمْ بِأَنْفُسِنَا فَنَكَحْنَا وَ أَنْكَحْنَا فِعْلَ الْأَكْفَاءِ وَ لَسْتُمْ هُنَاكَ

So, leave from you, one whose shot is missed by him, for we^-asws are (foremost) recipients of our Lord^‑azwj‘s (favours) while others receive favours from us^-asws after that. The ancientness of our^-asws honour and our^-asws usual forbearance upon your people did not prevent us^-asws from mingling you with ourselves^-asws. So, we married you and you married us, deeds of the matches, and although you were not over there (as matches).

وَ أَنَّى يَكُونُ ذَلِكَ [كَذَلِكَ‏] وَ مِنَّا النَّبِيُّ وَ مِنْكُمُ الْمُكَذِّبُ‏ وَ مِنَّا أَسَدُ اللَّهِ‏ وَ مِنْكُمْ أَسَدُ الْأَحْلَافِ‏ وَ مِنَّا سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ وَ مِنْكُمْ صِبْيَةُ النَّارِ وَ مِنَّا خَيْرُ نِسَاءِ الْعَالَمِينَ‏ وَ مِنْكُمْ حَمَّالَةُ الْحَطَبِ‏ فِي كَثِيرٍ مِمَّا لَنَا وَ عَلَيْكُمْ

And how could that be like that, and from us^-asws is the Prophet^-saww and from you is the liar, and from us^-asws is the lion of Allah^-azwj and from you is the lion of the opposition, and from us^‑asws are two chiefs of the youths of people of the Paradise (Al-Hassan^-asws and Al-Hussain^‑asws), and from you is girls of the Fire, and from us^-asws is best woman of the worlds and from you is the bearer of the firewood,  and many more distinctions on our^-asws side while shortcomings (abundant) on yours!

فَإِسْلَامُنَا [مَا] قَدْ سُمِعَ وَ جَاهِلِيَّتُنَا لَا تُدْفَعُ‏ وَ كِتَابُ اللَّهِ يَجْمَعُ لَنَا مَا شَذَّ عَنَّا وَ هُوَ قَوْلُهُ سُبْحَانَهُ وَ تَعَالَى- وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى‏ بِبَعْضٍ فِي كِتابِ اللَّهِ‏ وَ قَوْلُهُ تَعَالَى‏ إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا وَ اللَّهُ وَلِيُّ الْمُؤْمِنِينَ

Our^-asws Islam is what has been heard (well-known), and (so is) your ignorance what cannot be defended, and the Book of Allah^-azwj has Gathered for us what is exceptional about us^-asws, and it is the Word of the Exalted: and the possessors of the relationships, some of them are closer than the others in the Book of Allah. [8:75]; and Words of the Exalted: Surely the foremost of people to Ibrahim are those who follow him and this Prophet and those who are believing; and Allah is the Guardian of the Momineen [3:68].

فَنَحْنُ مَرَّةً أَوْلَى بِالْقَرَابَةِ وَ تَارَةً أَوْلَى بِالطَّاعَةِ وَ لَمَّا احْتَجَّ الْمُهَاجِرُونَ عَلَى الْأَنْصَارِ يَوْمَ السَّقِيفَةِ بِرَسُولِ اللَّهِ ص فَلَجُوا عَلَيْهِمْ فَإِنْ يَكُنِ الْفَلَجُ بِهِ فَالْحَقُّ لَنَا دُونَكُمْ وَ إِنْ يَكُنْ بِغَيْرِهِ فَالْأَنْصَارُ عَلَى دَعْوَاهُمْ

Thus we^-asws, at times, are foremost due to the kinship, and at (the same) time are foremost due to the obedience. And when the Emigrants argued against the Helpers on the day of Saqeefa with (kinship of) Rasool-Allah^-saww they won over them. So, if the winning happens to be due to it, then the right is for us^-asws besides you all, and if it happens to be due to something else, then the Helpers are (correct) upon their claim.

وَ زَعَمْتَ أَنِّي لِكُلِّ الْخُلَفَاءِ حَسَدْتُ وَ عَلَى كُلِّهِمْ بَغَيْتُ فَإِنْ يَكُنْ ذَلِكَ كَذَلِكَ فَلَيْسَتِ الْجِنَايَةُ عَلَيْكَ فَيَكُونَ الْعُذْرُ إِلَيْكَ-

وَ تِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا

And you claimed that I^-asws have been envious to every caliph and rebelled against all of them, so if that happens to be like that, then there isn’t any crime upon you, and the excuse happens to be to you, and that complaint, its shame is apparent from you.

وَ قُلْتَ إِنِّي كُنْتُ أُقَادُ كَمَا يُقَادُ الْجَمَلُ الْمَخْشُوشُ‏ حَتَّى أُبَايِعَ‏ وَ لَعَمْرُ اللَّهِ لَقَدْ أَرَدْتَ أَنْ تَذُمَّ فَمَدَحْتَ وَ أَنْ تَفْضَحَ فَافْتَضَحْتَ وَ مَا عَلَى الْمُسْلِمِ مِنْ غَضَاضَةٍ فِي أَنْ يَكُونَ مَظْلُوماً مَا لَمْ يَكُنْ شَاكّاً فِي دِينِهِ وَ لَا مُرْتَاباً بِيَقِينِهِ

And you said that I^-asws was dragged just as the fearful camel until I^-asws pledged allegiance (to Abu Bakr), and by my^-asws life, you had intended to condemn but (instead) you have praised, and (rather than) to humiliate – but (in fact) you have humiliated (yourself); and there is no fault upon the Muslim if he happens to be oppressed for as long as he does not become doubtful in his religion, nor suspicious in his certainty.

وَ هَذِهِ حُجَّتِي إِلَى غَيْرِكَ قَصْدُهَا وَ لَكِنِّي أَطْلَقْتُ لَكَ مِنْهَا بِقَدْرِ مَا سَنَحَ‏ مِنْ ذِكْرِهَا

This is my^-asws argument (and) is aimed at others, but I^-asws linked it to you from it by a measurement of what is appropriated from its mention (regarding you).

ثُمَّ ذَكَرْتَ مَا كَانَ مِنْ أَمْرِي وَ أَمْرِ عُثْمَانَ فَلَكَ أَنْ تُجَابَ عَنْ هَذِهِ لِرَحِمِكَ مِنْهُ‏ فَأَيُّنَا كَانَ أَعْدَى لَهُ‏ وَ أَهْدَى إِلَى مَقَاتِلِهِ‏ أَ مَنْ بَذَلَ لَهُ نُصْرَتَهُ فَاسْتَقْعَدَهُ‏ وَ اسْتَكَفَّهُ- [أَمَّنِ‏] أَمْ مَنِ اسْتَنْصَرَهُ فَتَرَاخَى عَنْهُ وَ بَثَّ الْمَنُونَ إِلَيْهِ‏ حَتَّى أَتَى قَدَرُهُ عَلَيْهِ

Then you mentioned what had happened from my^-asws matter and the matter of Usman. So, it is for you that you be answered about this due to your kinship from him. Which one of us was more inimical to him and guided to his killers? Is it the one who exerted his help to him, sat (calmed) him down and restrained him, or the one who whose help he sought, and he turned away from him and sent the death to him until his Pre-determination came upon him?

كَلَّا وَ اللَّهِ لَ قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ‏ مِنْكُمْ وَ الْقائِلِينَ لِإِخْوانِهِمْ هَلُمَّ إِلَيْنا وَ لا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا.

Never! And Allah has Known the hinderers from you and the speakers to their brethren, ‘Come to us!’ And none come to the battle except a few [33:18].

وَ مَا كُنْتُ لِأَعْتَذِرَ مِنْ أَنِّي كُنْتُ أَنْقِمُ‏ عَلَيْهِ أَحْدَاثاً فَإِنْ كَانَ الذَّنْبُ إِلَيْهِ إِرْشَادِي وَ هِدَايَتِي لَهُ فَرُبَّ مَلُومٍ لَا ذَنْبَ لَهُ-

وَ قَدْ يَسْتَفِيدُ الظِّنَّةَ الْمُتَنَصِّحُ‏

And I^-asws wasn’t going to present excuses that I^-asws was indignant upon him of the innovations. So, if that was the sin, my^-asws rightfulness and my^-asws guidance is to him, then sometimes a blamed one has no sin for him, and the thinking has benefitted the one thought of.

3545 وَ مَا أَرَدْتُ‏ إِلَّا الْإِصْلاحَ مَا اسْتَطَعْتُ وَ ما تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَ إِلَيْهِ أُنِيبُ

And I^-asws do not want except the reforming of whatever I can, and my success is only with Allah. Upon Him do I rely on and to Him do I turn penitently [11:88].

وَ ذَكَرْتَ أَنَّهُ لَيْسَ لِي وَ لِأَصْحَابِي عِنْدَكَ إِلَّا السَّيْفُ فَلَقَدْ أَضْحَكْتَ‏ بَعْدَ اسْتِعْبَارٍ مَتَى أَلْفَيْتَ‏ بَنِي عَبْدِ الْمُطَّلِبِ عَنِ الْأَعْدَاءِ نَاكِلِينَ‏ وَ بِالسَّيْفِ مُخَوَّفِينَ-

فَلَبِّثْ‏ قَلِيلًا يَلْحَقِ الْهَيْجَا حَمَلْ‏

And you mentioned that there is nothing for me^-asws and for my companions, in your presence, except the sword, so it would make one laugh after the crying. When did the clan of Abdul Muttalib^-asws turn away from the enemies and been fearful of the swords? So, wait a little, the attack of the war will catch up’.

‏ فَسَيَطْلُبُكَ مَنْ تَطْلُبُ وَ يَقْرُبُ مِنْكَ مَا تَسْتَبْعِدُ وَ أَنَا مُرْقِلٌ‏ نَحْوَكَ فِي جَحْفَلٍ‏ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ التَّابِعِينَ لَهُمْ بِإِحْسَانٍ شَدِيدٍ زِحَامُهُمْ سَاطِعٍ‏ قَتَامُهُمْ‏ مُتَسَرْبِلِينَ‏ سَرَابِيلَ الْمَوْتِ أَحَبُّ اللِّقَاءِ إِلَيْهِمْ لِقَاءُ رَبِّهِمْ

He will seek you out, the one whom you are seeking, and he would draw closer to you what you are distancing from, and I^-asws am speeding towards you among a group of the Emigrants and the Helpers, and the followers with the good deeds, severe is their march, shining in their austerities, clothed with the trousers of death. The most beloved of their meetings is meeting their Lord^-azwj.

وَ قَدْ صَحِبَتْهُمْ ذُرِّيَّةٌ بَدْرِيَّةٌ وَ سُيُوفٌ هَاشِمِيَّةٌ قَدْ عَرَفْتَ مَوَاقِعَ نِصَالِهَا فِي أَخِيكَ وَ خَالِكَ وَ جَدِّكَ وَ أَهْلِكَ- وَ ما هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ

They are being accompanied by the offspring of participants of Badr, and Hashemite swords. You have known the falling of their sharpness in your brother, and your maternal uncle, and your grandfather, and your family, and it is not far off from the unjust [11:83]’.[283]

29 و من كتاب له ع إلى أهل البصرة

Letter 29 – And from a letter of his^-asws to the people of Al-Basra

وَ قَدْ كَانَ مِنِ انْتِشَارِ حَبْلِكُمْ‏ وَ شِقَاقِكُمْ مَا لَمْ تَغْبَوْا عَنْهُ‏ فَعَفَوْتُ عَنْ مُجْرِمِكُمْ وَ رَفَعْتُ السَّيْفَ عَنْ مُدْبِرِكُمْ وَ قَبِلْتُ مِنْ مُقْبِلِكُمْ فَإِنْ خَطَتْ‏ بِكُمُ الْأُمُورُ الْمُرْدِيَةُ وَ سَفَهُ‏ الْآرَاءِ الْجَائِرَةِ إِلَى مُنَابَذَتِي‏ وَ خِلَافِي فَهَا أَنَا ذَا

‘And it has happened from the scattering of your ropes and your wretchedness what you are not absent from it. I^-asws had pardoned your criminals and raised the sword away from your fleeing ones, and I^-asws had accepted your ones coming forward, so if the repulsive affairs and the foolish views of the unjust are erring you to discard me^-asws and oppose me^-asws, then here I^-asws am.

قَدْ قَرَّبْتُ جِيَادِي‏ وَ رَحَلْتُ‏ رِكَابِي‏ وَ لَئِنْ أَلْجَأْتُمُونِي إِلَى الْمَسِيرِ إِلَيْكُمْ لَأُوقِعَنَّ بِكُمْ وَقْعَةً لَا يَكُونُ يَوْمُ الْجَمَلِ إِلَيْهَا إِلَّا كَلَعْقَةِ لَاعِقٍ مَعَ أَنِّي عَارِفٌ لِذِي الطَّاعَةِ مِنْكُمْ فَضْلَهُ وَ لِذِي النَّصِيحَةِ حَقَّهُ غَيْرُ مُتَجَاوِزٍ مُتَّهَماً إِلَى بَرِيٍّ وَ لَا نَاكِثاً إِلَى وَفِيٍ‏

I^-asws have readied my^-asws horses and saddled for my^-asws riders, and if you were to pull me^-asws to the travelling to you^-asws, I^-asws shall fall (strike) at you with such a striking, the day of the camel would not happen to be to it (in comparison) except like a lick of the lips, and with (the fact that) I^-asws do recognise the ones from you with obedience of his merits, and for the one with the advices of his rights, without transgressing an accused one to a righteous, nor an allegiance-breaker to a loyal one!’[284]

30 و من كتاب له ع إلى معاوية

Letter 30 – And from a letter of his^-asws to Muawiya

فَاتَّقِ اللَّهَ فِيمَا لَدَيْكَ وَ انْظُرْ فِي حَقِّهِ عَلَيْكَ وَ ارْجِعْ إِلَى مَعْرِفَةِ مَا لَا تُعْذَرُ بِجَهَالَتِهِ فَإِنَّ لِلطَّاعَةِ أَعْلَاماً وَاضِحَةً وَ سُبُلًا نَيِّرَةً وَ مَحَجَّةً نَهْجَةً وَ غَايَةً مُطَّلَبَةً

‘Fear Allah^-azwj regarding what you have (amassed) and look into His^-azwj Right upon you and hope to recognise what you will not be excused due to its ignorance, for there are clear signs for the obedience and irradiating ways, and a straight argument, and a desired end.

يَرِدُهَا الْأَكْيَاسُ‏ وَ يُخَالِفُهَا الْأَنْكَاسُ‏ مَنْ نَكَبَ‏ عَنْهَا جَارَ عَنِ الْحَقِّ وَ خَبَطَ فِي التِّيهِ‏ وَ غَيَّرَ اللَّهُ نِعْمَتَهُ وَ أَحَلَّ بِهِ نِقْمَتَهُ

The clever ones want it while the degenerate (immoral) opposes it. One who turns away from it deviates from the truth and flounder (fiddles) in the darkness, and Allah^-azwj will Change His^‑azwj bounties and Release His^-azwj Punishment with him.

فَنَفْسَكَ نَفْسَكَ فَقَدْ بَيَّنَ اللَّهُ لَكَ سَبِيلَكَ وَ حَيْثُ تَنَاهَتْ بِكَ أُمُورُكَ فَقَدْ أَجْرَيْتَ إِلَى غَايَةِ خُسْرٍ وَ مَحَلَّةِ كُفْرٍ فَإِنَّ نَفْسَكَ قَدْ أَوْلَجَتْكَ‏ شَرّاً وَ أَقْحَمَتْكَ‏ غَيّاً وَ أَوْرَدَتْكَ الْمَهَالِكَ وَ أَوْعَرَتْ‏ عَلَيْكَ الْمَسَالِكَ‏

So (beware) yourself of your (evil habits), for Allah^-azwj has Clarified His^-azwj Way to you and where your affairs will end with you. You are flowing to the peak of loss and a place of Kufr, for your self has pulled you to evil and stormed you into error and deliver you to your destruction and make your path difficult upon you’.[285]

31 و من [وصيته‏] وصية له ع للحسن بن علي ع كتبها إليه بحاضرين‏ عند انصرافه من صفين‏

Letter 31 – And from his^-asws bequest he^-asws had bequeathed to Al-Hassan^-asws Bin Ali^-asws, he^-asws had written to him^-asws at Al-Hazireen during his^-asws leaving from Siffeen

مِنَ الْوَالِدِ الْفَانِ الْمُقِرِّ لِلزَّمَانِ‏ الْمُدْبِرِ الْعُمُرِ الْمُسْتَسْلِمِ [لِلدَّهْرِ الذَّامِ‏] لِلدُّنْيَا السَّاكِنِ مَسَاكِنَ الْمَوْتَى وَ الظَّاعِنِ عَنْهَا غَداً

‘From the father^-asws (soon) to perish (dies), acknowledger to (hardships of) the times, the manager of the affairs, the submitter to (calamities) of the times, the condemner of the world, the dweller in the dwellings of the dead, the one to depart from it tomorrow –

إِلَى الْمَوْلُودِ الْمُؤَمِّلِ مَا لَا يُدْرِكُ السَّالِكِ سَبِيلَ مَنْ قَدْ هَلَكَ غَرَضِ‏ الْأَسْقَامِ وَ رَهِينَةِ الْأَيَّامِ وَ رَمِيَّةِ الْمَصَائِبِ وَ عَبْدِ الدُّنْيَا وَ تَاجِرِ الْغُرُورِ وَ غَرِيمِ الْمَنَايَا وَ أَسِيرِ الْمَوْتِ وَ حَلِيفِ الْهُمُومِ وَ قَرِينِ الْأَحْزَانِ وَ نُصُبِ الْآفَاتِ‏ وَ صَرِيعِ‏ الشَّهَوَاتِ وَ خَلِيفَةِ الْأَمْوَاتِ

To the begotten (son), the one hoping to what cannot be realised, the traveller in the way of the one who has died, exposed to the illnesses, and pledged to the days, and being shot at by the difficulties, a slave of the world, and a trader of (its) deceptions, a debtor of the dreams, and a prisoner of the death, and an ally of the worries, and paired to the griefs, and a victim of the afflictions, and knocked down by the lustful desires, and a replacement of the dead ones.

أَمَّا بَعْدُ فَإِنَّ فِيمَا تَبَيَّنْتُ مِنْ إِدْبَارِ الدُّنْيَا عَنِّي وَ جُمُوحِ الدَّهْرِ عَلَيَّ وَ إِقْبَالِ الْآخِرَةِ إِلَيَّ مَا يَزَعُنِي‏ عَنْ ذِكْرِ مَنْ سِوَايَ وَ الِاهْتِمَامِ بِمَا وَرَائِي‏ غَيْرَ أَنِّي حَيْثُ تَفَرَّدَ بِي دُونَ هُمُومِ النَّاسِ هَمُّ نَفْسِي-

As for after, surely among what is clear from the turning of the world away from me^-asws, and the onslaught of the times upon me^-asws, and the advancing of the Hereafter towards me^-asws impedes me^-asws from remembering the ones besides me^-asws, and the caring about what is already behind me^-asws, apart from that I^-asws should confine myself^-asws with my^-asws own worries, besides worries of the people.

[فَصَدَّقَنِي‏] فَصَدَفَنِي‏ رَأْيِي وَ صَرَفَنِي عَنْ هَوَايَ وَ صَرَّحَ لِي مَحْضُ أَمْرِي‏ فَأَفْضَى بِي إِلَى جِدٍّ لَا يَكُونُ فِيهِ لَعِبٌ وَ صِدْقٍ لَا يَشُوبُهُ كَذِبٌ

My^-asws view dissuaded me^-asws and turned me^-asws away from my^-asws whims and clarified my^‑asws whole matter to me^-asws, so it led me^-asws to seriousness neither having any playfulness, and to sincerity not being tainted by lies.

وَ وَجَدْتُكَ بَعْضِي بَلْ وَجَدْتُكَ كُلِّي حَتَّى كَأَنَّ شَيْئاً لَوْ أَصَابَكَ أَصَابَنِي وَ كَأَنَّ الْمَوْتَ لَوْ أَتَاكَ أَتَانِي فَعَنَانِي‏ مِنْ أَمْرِكَ مَا يَعْنِينِي مِنْ أَمْرِ نَفْسِي

And I^-asws found you^-asws as being part of me^-asws, but I^-asws found you^-asws as being all of me^-asws to the extent it is as if something were to hit you^-asws, it is as if it has hit me^-asws, and it is as if the death, if it were to come to you^-asws, it has come to me^-asws. Thus, what concerns you^-asws from your^-asws affairs is what concerns me^-asws of my^-asws own affairs.

فَكَتَبْتُ إِلَيْكَ كِتَابِي [هَذَا] مُسْتَظْهِراً بِهِ‏ إِنْ أَنَا بَقِيتُ لَكَ أَوْ فَنِيتُ

So, I^-asws am writing this letter of mine^-asws to you^-asws, for you^-asws to be supported by it, whether I^-asws remain for you^-asws or I^-asws perish (die).

فَإِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ أَيْ بُنَيَّ وَ لُزُومِ أَمْرِهِ وَ عِمَارَةِ قَلْبِكَ بِذِكْرِهِ وَ الِاعْتِصَامِ بِحَبْلِهِ وَ أَيُّ سَبَبٍ أَوْثَقُ مِنْ سَبَبٍ بَيْنَكَ وَ بَيْنَ اللَّهِ

I^-asws hereby advise you^-asws with fearing Allah^-azwj, yes, my^-asws son^-asws, and adhering with His^‑azwj Commands, and build your^-asws heart with His^-azwj Zikr, and holding tightly with His^-azwj rope, and whichever means it reliable, from the means between you^-asws and Allah^-azwj.

إِنْ أَنْتَ أَخَذْتَ بِهِ أَحْيِ قَلْبَكَ بِالْمَوْعِظَةِ وَ أَمِتْهُ بِالزَّهَادَةِ وَ قَوِّهِ بِالْيَقِينِ وَ نَوِّرْهُ بِالْحِكْمَةِ وَ ذَلِّلْهُ بِذِكْرِ الْمَوْتِ وَ قَرِّرْهُ بِالْفَنَاءِ وَ بَصِّرْهُ‏ فَجَائِعَ‏ الدُّنْيَا وَ حَذِّرْهُ صَوْلَةَ الدَّهْرِ وَ فُحْشَ تَقَلُّبِ اللَّيَالِي وَ الْأَيَّامِ

If you^-asws were to take with it, it will revive your^-asws heart with the preaching, and kill it with the asceticism, and strengthen it with the certainty, and irradiate it with the wisdom, and humble it to Allah^-azwj with remembrance of death, and confess it with the annihilation, and make it insightful with sufferings of the world, and caution it of the times, and immoralities of the turnings of the nights and the days.

وَ اعْرِضْ عَلَيْهِ أَخْبَارَ الْمَاضِينَ وَ ذَكِّرْهُ بِمَا أَصَابَ مَنْ كَانَ قَبْلَكَ مِنَ الْأَوَّلِينَ وَ سِرْ فِي دِيَارِهِمْ وَ آثَارِهِمْ فَانْظُرْ فِيمَا فَعَلُوا وَ عَمَّا انْتَقَلُوا وَ أَيْنَ حَلُّوا وَ نَزَلُوا فَإِنَّكَ تَجِدُهُمْ قَدِ انْتَقَلُوا عَنِ الْأَحِبَّةِ وَ حَلُّوا [دَارَ] دِيَارَ الْغُرْبَةِ وَ كَأَنَّكَ عَنْ قَلِيلٍ قَدْ صِرْتَ كَأَحَدِهِمْ-

And present to it news of the past ones, and remind it of what had afflicted the ones from the former ones who were before you^-asws, and travel in their houses and in their tracks and look into what they had done, and what they had transferred away from, and where they have gone and descended, for you will find them to have transferred away from their loved ones and gone to the houses of estrangement, and it is as if, after a little while, you will be like one of them.

فَأَصْلِحْ مَثْوَاكَ وَ لَا تَبِعْ آخِرَتَكَ بِدُنْيَاكَ وَ دَعِ الْقَوْلَ فِيمَا لَا تَعْرِفُ وَ الْخِطَابَ فِيمَا لَمْ تُكَلَّفْ وَ أَمْسِكْ عَنْ طَرِيقٍ إِذَا خِفْتَ ضَلَالَتَهُ فَإِنَّ الْكَفَّ عِنْدَ حَيْرَةِ الضَّلَالِ خَيْرٌ مِنْ رُكُوبِ الْأَهْوَالِ

Therefore, correct your abode and do not sell your^-asws Hereafter for your world and leave the word regarding what you^-asws don’t recognise, and the addressing regarding what you^-asws have not been encumbered, and refrain from the path when you fear it’s straying, for the refraining during confusion of the straying is better than embarking in the horrors.

وَ أْمُرْ بِالْمَعْرُوفِ تَكُنْ مِنْ أَهْلِهِ وَ أَنْكِرِ الْمُنْكَرَ بِيَدِكَ وَ لِسَانِكَ وَ بَايِنْ‏ مَنْ فَعَلَهُ بِجُهْدِكَ وَ جَاهِدْ فِي اللَّهِ حَقَّ جِهَادِهِ وَ لَا تَأْخُذْكَ فِي اللَّهِ‏ لَوْمَةُ لَائِمٍ

And instruct with the acts of kindness, you^-asws will become from its people, and dislike the evil with your^-asws hands and your^-asws tongue, and distance from the one who does it by your^‑asws efforts, and fight in the Way of Allah^-azwj and is the right of fighting it, and do not let a blame of a blamer seize you^-asws regarding Allah^-azwj.

وَ خُضِ الْغَمَرَاتِ [إِلَى الْحَقِ‏] لِلْحَقِّ حَيْثُ كَانَ وَ تَفَقَّهْ فِي الدِّينِ وَ عَوِّدْ نَفْسَكَ [الصَّبْرَ] التَّصَبُّرَ عَلَى الْمَكْرُوهِ وَ نِعْمَ الْخُلُقُ التَّصَبُرُ فِي الْحَقِّ

And dive into the depths for the truth wherever it may be, and ponder in the religion, and accustom yourself^-asws to be patient upon its abhorrence(s), and best of the morals is being patient regarding the truth.

وَ أَلْجِئْ نَفْسَكَ فِي أُمُورِكَ كُلِّهَا إِلَى إِلَهِكَ فَإِنَّكَ تُلْجِئُهَا إِلَى كَهْفٍ‏ حَرِيزٍ وَ مَانِعٍ عَزِيزٍ وَ أَخْلِصْ فِي الْمَسْأَلَةِ لِرَبِّكَ فَإِنَّ بِيَدِهِ الْعَطَاءَ وَ الْحِرْمَانَ وَ أَكْثِرِ الِاسْتِخَارَةَ

And shelter yourself in your^-asws affairs, all of them, to your^-asws God^-azwj, for you^-asws will be sheltering it to a cave (which is) protective, invincible, mighty; and be sincere in the asking to your^-asws Lord^-azwj, for the giving and the depriving is in His^-azwj Hand and frequent the ‘Istikhara’ (seeking the Choice of Allah^-azwj).

وَ تَفَهَّمْ وَصِيَّتِي وَ لَا تَذْهَبَنَّ عَنْكَ صَفْحاً فَإِنَّ خَيْرَ الْقَوْلِ مَا نَفَعَ وَ اعْلَمْ أَنَّهُ لَا خَيْرَ فِي عِلْمٍ لَا يَنْفَعُ وَ لَا يُنْتَفَعُ بِعِلْمٍ لَا يَحِقُ‏ تَعَلُّمُهُ

And understand my^-asws bequest, and do not go to the foolish ones, for the best word is what benefits, and know that there is no good in a knowledge which does not benefit, nor is there benefit in a knowledge that you^-asws are not entitled (meaningless) to learn it’.

أَيْ بُنَيَّ إِنِّي لَمَّا رَأَيْتُنِي قَدْ بَلَغْتُ سِنّاً وَ رَأَيْتُنِي أَزْدَادُ وَهْناً بَادَرْتُ بِوَصِيَّتِي إِلَيْكَ وَ أَوْرَدْتُ خِصَالًا مِنْهَا قَبْلَ أَنْ يَعْجَلَ بِي أَجَلِي دُونَ أَنْ أُفْضِيَ‏ إِلَيْكَ بِمَا فِي نَفْسِي أَوْ أَنْ أُنْقَصَ فِي رَأْيِي كَمَا نُقِصْتُ فِي جِسْمِي أَوْ يَسْبِقَنِي إِلَيْكَ بَعْضُ غَلَبَاتِ الْهَوَى وَ فِتَنِ الدُّنْيَا فَتَكُونَ كَالصَّعْبِ‏ النَّفُورِ

Yes, my^-asws son^-asws! When I^-asws saw myself^-asws to have reached (old) age, and saw myself^-asws as having increased in weakness, I^-asws rushed with bequeathing to you^-asws, and I^-asws have referred (certain) characteristics from it before my^-asws death is hastened with me^-asws, besides I^-asws wanted to divulge to you^-asws with what is in my^-asws self (heart), or if there is a reduction in my^-asws view within me^-asws just as has been reductions in my^-asws body, or some of the overwhelming whims might precede me^-asws to you^-asws, and so mighty Fitna of the world, so you^-asws may become like the difficult camels.

وَ إِنَّمَا قَلْبُ الْحَدَثِ كَالْأَرْضِ الْخَالِيَةِ مَا أُلْقِيَ فِيهَا مِنْ شَيْ‏ءٍ قَبِلَتْهُ فَبَادَرْتُكَ بِالْأَدَبِ قَبْلَ أَنْ يَقْسُوَ قَلْبُكَ وَ يَشْتَغِلَ لُبُّكَ لِتَسْتَقْبِلَ بِجِدِّ رَأْيِكَ‏ مِنَ الْأَمْرِ مَا قَدْ كَفَاكَ أَهْلُ التَّجَارِبِ بُغْيَتَهُ‏ وَ تَجْرِبَتَهُ فَتَكُونَ قَدْ كُفِيتَ مَئُونَةَ الطَّلَبِ وَ عُوفِيتَ مِنْ عِلَاجِ التَّجْرِبَةِ

And rather, the heart of a youth is like the vacant land. Whatever from a thing is cast into it, it will accept it, so I^-asws rushed to you^-asws with the education before your^-asws heart hardens and your^-asws mind gets pre-occupied for you^-asws to be accepting with the seriousness of your^‑asws views of the matter what the people of experience can suffice you^-asws of seeking it with your^-asws own experience, so you^-asws will have been sufficed of the hardships of the seeking and you will recover from the treatment of the experience.

فَأَتَاكَ مِنْ ذَلِكَ مَا قَدْ كُنَّا نَأْتِيهِ وَ اسْتَبَانَ‏ لَكَ مَا رُبَّمَا أَظْلَمَ عَلَيْنَا مِنْهُ

So, I^-asws am giving you^-asws from that what we^-asws had undergone and have clarified for you^‑asws what had sometimes been darkened upon us from it.

أَيْ بُنَيَّ إِنِّي وَ إِنْ لَمْ أَكُنْ عُمِّرْتُ عُمُرَ مَنْ كَانَ قَبْلِي فَقَدْ نَظَرْتُ‏ فِي أَعْمَالِهِمْ وَ فَكَّرْتُ فِي أَخْبَارِهِمْ وَ سِرْتُ فِي آثَارِهِمْ حَتَّى عُدْتُ كَأَحَدِهِمْ بَلْ كَأَنِّي بِمَا انْتَهَى إِلَيَّ مِنْ أُمُورِهِمْ قَدْ عُمِّرْتُ مَعَ أَوَّلِهِمْ إِلَى آخِرِهِمْ

Yes, my^-asws son^-asws, and even though I^-asws have not aged the age of the ones who were before me^-asws, I^-asws have looked into their deeds and contemplated regarding their news and travelled in their tracks until I^-asws was counted as being like one of them, but it is as if I^-asws have aged with what had ended to me of their affairs, with their first ones to their last ones.

فَعَرَفْتُ صَفْوَ ذَلِكَ مِنْ كَدَرِهِ وَ نَفْعَهُ مِنْ ضَرَرِهِ فَاسْتَخْلَصْتُ لَكَ مِنْ كُلِّ أَمْرٍ [جَلِيلَهُ‏] نَخِيلَهُ‏ وَ تَوَخَّيْتُ‏ لَكَ جَمِيلَهُ وَ صَرَفْتُ عَنْكَ مَجْهُولَهُ

I^-asws recognised the clean of that from it’s filthy, and its beneficial from its harmful, so I^-asws have purified for you^-asws of every matter, its important ones, and gathered for you^-asws its beautiful, and turned away from you^-asws its unknown.

وَ رَأَيْتُ حَيْثُ عَنَانِي مِنْ أَمْرِكَ مَا يَعْنِي الْوَالِدَ الشَّفِيقَ وَ أَجْمَعْتُ عَلَيْهِ‏ مِنْ أَدَبِكَ أَنْ يَكُونَ ذَلِكَ وَ أَنْتَ مُقْبِلُ الْعُمُرِ وَ مُقْتَبَلُ‏ الدَّهْرِ ذُو نِيَّةٍ سَلِيمَةٍ وَ نَفْسٍ صَافِيَةٍ وَ أَنْ أَبْتَدِئَكَ بِتَعْلِيمِ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ تَأْوِيلِهِ وَ شَرَائِعِ الْإِسْلَامِ وَ أَحْكَامِهِ وَ حَلَالِهِ وَ حَرَامِهِ لَا أُجَاوِزُ ذَلِكَ بِكَ إِلَى غَيْرِهِ

And I^-asws saw whereby it concerns me^-asws from your^-asws affair what concerns the compassionate father, and I^-asws have collected upon it of your^-asws education, if that were to happen, and you^-asws are facing the life and the future times, with sound intentions and truthful soul, and that I^-asws should begin you^-asws by teaching the Book of Allah^-azwj Mighty and Majestic and its interpretation, and laws of Al-Islam and its rulings, and its Permissible(s) and its Prohibitions. I^-asws will not exceed that with you^-asws to anything else.

ثُمَّ أَشْفَقْتُ‏ أَنْ يَلْتَبِسَ عَلَيْكَ مَا اخْتَلَفَ النَّاسُ فِيهِ مِنْ أَهْوَائِهِمْ وَ آرَائِهِمْ مِثْلَ الَّذِي الْتَبَسَ‏ عَلَيْهِمْ فَكَانَ إِحْكَامُ ذَلِكَ عَلَى مَا كَرِهْتُ مِنْ تَنْبِيهِكَ لَهُ أَحَبَّ إِلَيَّ مِنْ إِسْلَامِكَ إِلَى أَمْرٍ لَا آمَنُ عَلَيْكَ [فِيهِ‏] بِهِ الْهَلَكَةَ وَ رَجَوْتُ أَنْ يُوَفِّقَكَ اللَّهُ فِيهِ لِرُشْدِكَ وَ أَنْ يَهْدِيَكَ لِقَصْدِكَ فَعَهِدْتُ إِلَيْكَ وَصِيَّتِي هَذِهِ

Then I^-asws feared to confuse upon you^-asws what the people are differing in of their whims and their opinions, similar to that which is confusing upon them. The decision of that is upon what you^-asws may dislike as being alerted to. The most beloved to me^-asws of your^-asws Islam is to a matter there is no safety upon you^-asws with it of the destruction, and I^-asws am hoping that Allah^-azwj will Incline you^-asws regarding it for your^-asws rightful guidance, and that He^-azwj should Guide you^-asws to your^-asws purpose. Thus, I^-asws have written this bequest of mine^-asws to you^-asws.

وَ اعْلَمْ يَا بُنَيَّ أَنَّ أَحَبَّ مَا أَنْتَ آخِذٌ بِهِ إِلَيَّ مِنْ وَصِيَّتِي تَقْوَى اللَّهِ وَ الِاقْتِصَارُ عَلَى مَا فَرَضَهُ اللَّهُ عَلَيْكَ وَ الْأَخْذُ بِمَا مَضَى عَلَيْهِ الْأَوَّلُونَ مِنْ آبَائِكَ وَ الصَّالِحُونَ مِنْ أَهْلِ بَيْتِكَ فَإِنَّهُمْ لَمْ يَدَعُوا أَنْ نَظَرُوا لِأَنْفُسِهِمْ كَمَا أَنْتَ نَاظِرٌ وَ فَكَّرُوا كَمَا أَنْتَ مُفَكِّرٌ ثُمَّ رَدَّهُمْ‏ آخِرُ ذَلِكَ إِلَى الْأَخْذِ بِمَا عَرَفُوا وَ الْإِمْسَاكِ عَمَّا لَمْ يُكَلَّفُوا

And know, O my^-asws son^-asws! The most beloved of what you^-asws would take with from my^-asws bequest is the fear of Allah^-azwj, and the limitation upon what Allah^-azwj has Obligated upon you^-asws, and the taking with what the former ones from your^-asws forefathers^-as passed upon, and the righteous ones from your^-asws family^-as, for they^-asws did not leave looking into themselves just as you^-asws are a looker, and thinking just as you^-asws think, then they^-asws referred at the end of that to the taking with they^-asws knew, and the withholding from what they^-asws were not encumbered.

فَإِنْ أَبَتْ نَفْسُكَ أَنْ تَقْبَلَ ذَلِكَ دُونَ أَنْ تَعْلَمَ كَمَا عَلِمُوا فَلْيَكُنْ طَلَبُكَ ذَلِكَ بِتَفَهُّمٍ وَ تَعَلُّمٍ لَا بِتَوَرُّطِ الشُّبُهَاتِ وَ عُلَقِ الْخُصُومَاتِ وَ ابْدَأْ قَبْلَ نَظَرِكَ فِي ذَلِكَ بِالاسْتِعَانَةِ بِإِلَهِكَ وَ الرَّغْبَةِ إِلَيْهِ فِي تَوْفِيقِكَ وَ تَرْكِ كُلِّ شَائِبَةٍ أَوْلَجَتْكَ‏ فِي شُبْهَةٍ أَوْ أَسْلَمَتْكَ إِلَى ضَلَالَةٍ

So, if you^-asws refuse yourself^-asws in accepting that besides your^-asws learning just as they^-asws learnt, then let that seeking of yours^-asws be with the understanding and learning. Do not get involved in suspicions, and high liabilities; and begin before your looking into that with the Assistance upon it with your^-asws God^-azwj, and the wishing to Him^-azwj in Inclining you^-asws to it and leave every impurity or it would enter you^-asws in suspicion or it would deliver you^-asws to straying.

فَإِنْ أَيْقَنْتَ أَنْ قَدْ صَفَا قَلْبُكَ فَخَشَعَ وَ تَمَّ رَأْيُكَ فَاجْتَمَعَ وَ كَانَ هَمُّكَ فِي ذَلِكَ هَمّاً وَاحِداً فَانْظُرْ فِيمَا فَسَّرْتُ لَكَ وَ إِنْ [أَنْتَ‏] لَمْ يَجْتَمِعْ لَكَ مَا تُحِبُّ مِنْ نَفْسِكَ وَ فَرَاغِ نَظَرِكَ وَ فِكْرِكَ-

So, when you^-asws are certain that your^-asws heart is clear and is humble, and your^-asws view is complete, and your^-asws worries regarding that was one, then look into what is interpreted for you^-asws, and that there will not be gathered for you^-asws what you^-asws love from yourself^-asws, and free your consideration and your^-asws thoughts.

فَاعْلَمْ أَنَّكَ إِنَّمَا تَخْبِطُ الْعَشْوَاءَ وَ تَتَوَرَّطُ الظَّلْمَاءَ وَ لَيْسَ طَالِبُ الدِّينِ مَنْ خَبَطَ أَوْ خَلَطَ وَ الْإِمْسَاكُ‏ عَنْ ذَلِكَ أَمْثَلُ‏

Then know that you^-asws, rather, would be treading blindly or clinking the dark, and he isn’t a student of the Religion, one who knocks nor one who mixes, and the withholding from that is more optimising.

فَتَفَهَّمْ يَا بُنَيَّ وَصِيَّتِي وَ اعْلَمْ أَنَّ مَالِكَ الْمَوْتِ هُوَ مَالِكُ الْحَيَاةِ وَ أَنَّ الْخَالِقَ هُوَ الْمُمِيتُ وَ أَنَّ الْمُفْنِيَ هُوَ الْمُعِيدُ وَ أَنَّ الْمُبْتَلِيَ هُوَ الْمُعَافِي وَ أَنَّ الدُّنْيَا لَمْ تَكُنْ لِتَسْتَقِرَّ إِلَّا عَلَى مَا جَعَلَهَا اللَّهُ عَلَيْهِ مِنَ النَّعْمَاءِ وَ الِابْتِلَاءِ وَ الْجَزَاءِ فِي الْمَعَادِ

So, understand my^-asws bequest, O my^-asws son^-asws, and know that the Owner of death, He^-azwj is the Owner of the life and the Creator, He^-azwj Causes to die, that the Annihilator, He^-azwj is the Reviver, and that the Afflicter, He^-azwj is the Healer, and that the world does not happen to be for settlement, except upon what Allah^-azwj has Made it to be upon, from the bounties, and the afflictions, and the Recompensing in the Hereafter.

أَوْ مَا شَاءَ مِمَّا لَا تَعْلَمُ فَإِنْ أَشْكَلَ عَلَيْكَ شَيْ‏ءٌ مِنْ ذَلِكَ فَاحْمِلْهُ عَلَى جَهَالَتِكَ فَإِنَّكَ أَوَّلُ مَا خُلِقْتَ بِهِ جَاهِلًا ثُمَّ عُلِّمْتَ وَ مَا أَكْثَرَ مَا تَجْهَلُ مِنَ الْأَمْرِ وَ يَتَحَيَّرُ فِيهِ رَأْيُكَ وَ يَضِلُّ فِيهِ بَصَرُكَ ثُمَّ تُبْصِرُهُ بَعْدَ ذَلِكَ فَاعْتَصِمْ بِالَّذِي‏ خَلَقَكَ وَ رَزَقَكَ وَ سَوَّاكَ- [فَلْيَكُنْ‏] وَ لْيَكُنْ لَهُ تَعَبُّدُكَ وَ إِلَيْهِ رَغْبَتُكَ وَ مِنْهُ شَفَقَتُكَ‏

Or, whatever He^-azwj so Desires from what you^-asws don’t known, and something from that is problematic upon you^-asws, then carry it upon your^-asws ignorance, for the first of what You^-azwj have been Created with is ignorance, then you^-asws learnt, for how much who you^-asws are ignorant of from the matters, and your^-asws view is confused in it, and your sight has strayed in it, then you^-asws are insightful of it after that. Therefore, hold tightly with the One^-azwj Who Created you^-asws, and Sustained you^-asws, and Completed you^-asws, and let your^-asws worship be for Him^-azwj, and your^-asws desires be to Him^-azwj, and your^-asws fear be from Him^-azwj.

وَ اعْلَمْ يَا بُنَيَّ أَنَّ أَحَداً لَمْ يُنْبِئْ عَنِ اللَّهِ سُبْحَانَهُ كَمَا أَنْبَأَ عَنْهُ الرَّسُولُ ص [عَلَيْهِ نَبِيُّنَا ص‏] فَارْضَ بِهِ رَائِداً وَ إِلَى النَّجَاةِ قَائِداً فَإِنِّي لَمْ آلُكَ‏ نَصِيحَةً وَ إِنَّكَ لَنْ تَبْلُغَ فِي النَّظَرِ لِنَفْسِكَ وَ إِنِ اجْتَهَدْتَ مَبْلَغَ نَظَرِي لَكَ:

And know, O my^-asws son^-asws, that no one has received news from Allah^-azwj the Glorious like what the Rasool^-saww had received from Him^-azwj, therefore regard him^-saww as the forerunner and a guide to the salvation. I^-asws will spare no effort in advising and you^-asws will never reach in the consideration for yourself^-asws, and even if you^-asws were to struggle, to the extent of my^‑asws consideration for you^-asws.

وَ اعْلَمْ يَا بُنَيَّ أَنَّهُ لَوْ كَانَ لِرَبِّكَ شَرِيكٌ لَأَتَتْكَ رُسُلُهُ وَ لَرَأَيْتَ آثَارَ مُلْكِهِ وَ سُلْطَانِهِ وَ لَعَرَفْتَ أَفْعَالَهُ وَ صِفَاتِهِ وَ لَكِنَّهُ إِلَهٌ وَاحِدٌ كَمَا وَصَفَ نَفْسَهُ

And know, O my^-asws son^-asws! Surely if there has been an associate for your^-asws Lord^-azwj, his messenger would have come to you^-asws and you^-asws would have seen the traces of his kingdom and his authority, and you^-asws would recognised his works, and his attributes. But He^-azwj is One God^-azwj, like what He^-azwj has Described Himself^-azwj.

لَا يُضَادُّهُ فِي مُلْكِهِ أَحَدٌ وَ لَا يَزُولُ أَبَداً وَ لَمْ يَزَلْ أَوَّلٌ قَبْلَ الْأَشْيَاءِ بِلَا أَوَّلِيَّةٍ وَ آخِرٌ بَعْدَ الْأَشْيَاءِ بِلَا نِهَايَةٍ عَظُمَ [أَنْ تُثْبَتَ‏] عَنْ أَنْ تَثْبُتَ رُبُوبِيَّتُهُ بِإِحَاطَةِ قَلْبٍ أَوْ بَصَرٍ

There is no one to oppose Him^-azwj in His^-azwj Kingdom, and He^-azwj will not decline ever, and He^-azwj did not cease to be before the things. He^-azwj is before the primacy, and last after the things without any endpoint. He^-azwj is Mightier than for His^-azwj Lordship to be prove by an encompassing heart or sight.

فَإِذَا عَرَفْتَ ذَلِكَ فَافْعَلْ كَمَا يَنْبَغِي لِمِثْلِكَ أَنْ يَفْعَلَهُ فِي صِغَرِ خَطَرِهِ‏ وَ قِلَّةِ مَقْدِرَتِهِ وَ كَثْرَةِ عَجْزِهِ و عَظِيمِ حَاجَتِهِ إِلَى رَبِّهِ فِي طَلَبِ طَاعَتِهِ- [وَ الرَّهِينَةِ مِنْ عُقُوبَتِهِ‏] وَ الْخَشْيَةِ مِنْ عُقُوبَتِهِ وَ الشَّفَقَةِ مِنْ سُخْطِهِ فَإِنَّهُ لَمْ يَأْمُرْكَ إِلَّا بِحَسَنٍ وَ لَمْ يَنْهَكَ إِلَّا عَنْ قَبِيحٍ:

When you^-asws have recognised that, then do like what is befitting for the likes of you^-asws to be doing in the smallness of his^-asws mind, and scarcity of his^-asws abilities, and plenty of incapabilities, and mightiness of his^-asws needs to his^-asws Lord^-azwj in seeking His^-azwj obedience, and the fearing from His^-azwj Punishment, and the dread from His^-azwj Annoyance, for He^-azwj has not Command you^-asws except with the good and has not Prohibited you^-asws except from ugliness.

يَا بُنَيَّ إِنِّي قَدْ أَنْبَأْتُكَ عَنِ الدُّنْيَا وَ حَالِهَا وَ زَوَالِهَا وَ انْتِقَالِهَا وَ أَنْبَأْتُكَ عَنِ الْآخِرَةِ وَ مَا أُعِدَّ لِأَهْلِهَا فِيهَا وَ ضَرَبْتُ لَكَ فِيهِمَا الْأَمْثَالَ لِتَعْتَبِرَ بِهَا وَ تَحْذُوَ عَلَيْهَا

O my^-asws son^-asws! I^-asws have informed you^-asws about the world and its situations, and its decline, and its transfer, and I^-asws have informed you about the Hereafter and what is prepared for its inhabitants therein, and I^-asws have struck the examples regarding these two for you^-asws to be taking a lesson with it and follow upon it.

إِنَّمَا مَثَلُ مَنْ خَبَرَ الدُّنْيَا كَمَثَلِ قَوْمٍ سَفْرٍ نَبَا بِهِمْ مَنْزِلٌ جَدِيبٌ‏ فَأَمُّوا مَنْزِلًا خَصِيباً وَ جَنَاباً مَرِيعاً فَاحْتَمَلُوا وَعْثَاءَ الطَّرِيقِ وَ فِرَاقَ الصَّدِيقِ وَ خُشُونَةَ السَّفَرِ وَ جُشُوبَةَ المَطْعَمِ لِيَأْتُوا سَعَةَ دَارِهِمْ وَ مَنْزِلَ قَرَارِهِمْ

But rather, an example of the one informed of the world is like an example of a group in a journey. There is news with them of the barren dwelling, so they aim for a fertile, pleasant green dwelling. So, they endure hardships of the road, and separation of the friends, and harshness of the journey, and dryness of the meals in order to get to their vast house and dwelling of their settlement.

فَلَيْسَ يَجِدُونَ لِشَيْ‏ءٍ مِنْ ذَلِكَ أَلَماً وَ لَا يَرَوْنَ نَفَقَةً فِيهِ مَغْرَماً وَ لَا شَيْ‏ءَ أَحَبُّ إِلَيْهِمْ مِمَّا قَرَّبَهُمْ مِنْ مَنْزِلِهِمْ- وَ أَدْنَاهُمْ [إِلَى‏] مِنْ مَحَلَّتِهِمْ

So, they don’t feel any pain of anything from that, nor are they seeing expenditure regarding it as a loss, nor is there anything more beloved to them than what draws them closer to their destination and nearer to their places.

وَ مَثَلُ مَنِ اغْتَرَّ بِهَا كَمَثَلِ قَوْمٍ كَانُوا بِمَنْزِلٍ خَصِيبٍ فَنَبَا بِهِمْ إِلَى مَنْزِلٍ جَدِيبٍ فَلَيْسَ شَيْ‏ءٌ أَكْرَهَ إِلَيْهِمْ وَ لَا أَفْظَعَ عِنْدَهُمْ مِنْ مُفَارَقَةِ مَا كَانُوا فِيهِ إِلَى مَا يَهْجُمُونَ عَلَيْهِ‏ وَ يَصِيرُونَ إِلَيْهِ

And an example of the one who is deceived by it (world) is like an example of a group who were at a fertile place, so they were given the news of a barren place, so there wasn’t anything more abhorrent to them nor anything more terrible in their view, from separation of what they had been in to what they had attacked upon and were going to.

يَا بُنَيَّ اجْعَلْ نَفْسَكَ مِيزَاناً فِيمَا بَيْنَكَ وَ بَيْنَ غَيْرِكَ فَأَحْبِبْ لِغَيْرِكَ مَا تُحِبُّ لِنَفْسِكَ وَ اكْرَهْ لَهُ مَا تَكْرَهُ لَهَا وَ لَا تَظْلِمْ كَمَا لَا تُحِبُّ أَنْ تُظْلَمَ وَ أَحْسِنْ كَمَا تُحِبُّ أَنْ يُحْسَنَ إِلَيْكَ وَ اسْتَقْبِحْ مِنْ نَفْسِكَ مَا تَسْتَقْبِحُهُ مِنْ غَيْرِكَ وَ ارْضَ مِنَ النَّاسِ بِمَا تَرْضَاهُ لَهُمْ مِنْ نَفْسِكَ وَ لَا تَقُلْ مَا لَا تَعْلَمُ وَ إِنْ قَلَّ مَا تَعْلَمُ وَ لَا تَقُلْ مَا لَا تُحِبُّ أَنْ يُقَالَ لَكَ

O my^-asws son^-asws! Make yourself^-asws to be a scale regarding what is between you^-asws and others, so love (the same) for someone else what you^-asws love for yourself^-asws, and dislike for him what you^-asws dislike for it, and do not oppress just as you^-asws don’t like to be oppressed, and be good just as you^-asws would love others to be good to you, and consider ugly from yourself^-asws what you^-asws consider ugly from others, and be pleased with the people with what you are pleased from yourself^-asws, and do not say what you^-asws don’t know, and even if it is little what you^-asws know, and do not say what you^-asws would not like it to be said for you.

وَ اعْلَمْ أَنَّ الْإِعْجَابَ‏ ضِدُّ الصَّوَابِ وَ آفَةُ الْأَلْبَابِ‏ فَاسْعَ‏ فِي كَدْحِكَ‏ وَ لَا تَكُنْ خَازِناً لِغَيْرِكَ‏ وَ إِذَا أَنْتَ هُدِيتَ لِقَصْدِكَ فَكُنْ أَخْشَعَ مَا تَكُونُ لِرَبِّكَ:

And know, the self-fascination is opposite to the correctness and an affliction of the minds, therefore strive in your^-asws toiling and do not be a treasurer for others, and when you^-asws are guided to your^-asws purpose, then be as humble as you^-asws can be to your^-asws Lord^-azwj.

وَ اعْلَمْ أَنَّ أَمَامَكَ طَرِيقاً ذَا مَسَافَةٍ بَعِيدَةٍ وَ مَشَقَّةٍ شَدِيدَةٍ وَ أَنَّهُ لَا غِنَى بِكَ فِيهِ عَنْ حُسْنِ الِارْتِيَادِ وَ قَدْرِ بَلَاغِكَ‏ مِنَ الزَّادِ مَعَ خِفَّةِ الظَّهْرِ فَلَا تَحْمِلَنَّ عَلَى ظَهْرِكَ فَوْقَ طَاقَتِكَ فَيَكُونَ ثِقْلُ ذَلِكَ وَبَالًا عَلَيْكَ

And know, in front of you^-asws there is a path with a far distance and severe adversities, and there escape for you^-asws in it from goodly wants, and a measure of your^-asws requirements from the provisions along with a light back (less sins), so do not load upon your^-asws back above your tolerance for the load of that would be a plague upon you.

وَ إِذَا وَجَدْتَ مِنْ أَهْلِ الْفَاقَةِ مَنْ يَحْمِلُ لَكَ زَادَكَ إِلَى يَوْمِ الْقِيَامَةِ فَيُوَافِيكَ بِهِ غَداً حَيْثُ تَحْتَاجُ إِلَيْهِ فَاغْتَنِمْهُ وَ حَمِّلْهُ إِيَّاهُ وَ أَكْثِرْ مِنْ تَزْوِيدِهِ وَ أَنْتَ قَادِرٌ عَلَيْهِ فَلَعَلَّكَ تَطْلُبُهُ فَلَا تَجِدُهُ وَ اغْتَنِمْ مَنِ اسْتَقْرَضَكَ فِي حَالِ غِنَاكَ لِيَجْعَلَ قَضَاءَهُ لَكَ فِي يَوْمِ عُسْرَتِكَ

And when you^-asws find the people of destitution, someone who can carry your^-asws provisions for you^-asws up to the Day of Qiyamah and be loyal with it tomorrow whereby you will be needy to it, then seize the opportunity and load it on him, and more from providing him (in the world) while you^-asws are able upon it. Perhaps you^-asws will seek him and cannot find him. And seize the opportunity of the one who wants to borrow from you during the state of your^-asws richness and let his repaying you^-asws be during a day of your poverty (on the Day of Qiyamah).

وَ اعْلَمْ أَنَّ أَمَامَكَ عَقَبَةً كَئُوداً الْمُخِفُ‏ فِيهَا أَحْسَنُ حَالًا مِنَ الْمُثْقِلِ‏ وَ الْمُبْطِئُ عَلَيْهَا أَقْبَحُ [أَمْراً] حَالًا مِنَ الْمُسْرِعِ وَ أَنَّ [مَهْبِطَهَا بِكَ‏] مَهْبِطَكَ بِهَا لَا مَحَالَةَ إِمَّا عَلَى جَنَّةٍ أَوْ عَلَى نَارٍ فَارْتَدْ لِنَفْسِكَ قَبْلَ نُزُولِكَ وَ وَطِّئِ الْمَنْزِلَ قَبْلَ حُلُولِكَ فَلَيْسَ بَعْدَ الْمَوْتِ مُسْتَعْتَبٌ‏ وَ لَا إِلَى الدُّنْيَا مُنْصَرَفٌ‏

And know that in front of you is a narrow ravine wherein the light-burdened (with sins) will be in a better state than the heavily burdened one, and the sluggish person will be of an uglier state than the quick one, and that your^-asws descent at it is inevitably either be to the Paradise or to Fire. Therefore, hesitate for yourself^-asws before your^-asws descent, and tread the house before your^-asws living in it, for there isn’t any resumption after the death nor any turning towards the world.

وَ اعْلَمْ أَنَّ الَّذِي بِيَدِهِ خَزَائِنُ السَّمَاوَاتِ وَ الْأَرْضِ قَدْ أَذِنَ لَكَ فِي الدُّعَاءِ وَ تَكَفَّلَ لَكَ بِالْإِجَابَةِ وَ أَمَرَكَ أَنْ تَسْأَلَهُ لِيُعْطِيَكَ وَ تَسْتَرْحِمَهُ لِيَرْحَمَكَ-

And know, that the One^-azwj in Whose Hand are treasures of the skies and the earth has Permitted for you^-asws regarding the supplication and has Guaranteed for you^-asws with the Answering and has Commanded you^-asws to ask Him^-azwj for Him^-azwj to Give you^-asws and seek His^-azwj Mercy for Him^-azwj to Mercy you^-asws.

وَ لَمْ يَجْعَلْ [بَيْنَهُ وَ بَيْنَكَ‏] بَيْنَكَ وَ بَيْنَهُ مَنْ يَحْجُبُكَ عَنْهُ وَ لَمْ يُلْجِئْكَ إِلَى مَنْ يَشْفَعُ لَكَ إِلَيْهِ- وَ لَمْ يَمْنَعْكَ إِنْ أَسَأْتَ مِنَ التَّوْبَةِ

And He^-azwj has not Made between you^-asws and Him^-azwj, someone who will veil you^-asws from Him^-azwj, and one did not Shelter you^-asws to someone who will intercede for you^-asws to Him^‑azwj and did not Prevent you^-asws from the repentance if you^-asws were to commit evil.

وَ لَمْ يُعَاجِلْكَ بِالنِّقْمَةِ وَ لَمْ يُعَيِّرْكَ بِالْإِنَابَةِ وَ لَمْ يَفْضَحْكَ حَيْثُ [تَعَرَّضْتَ لِلْفَضِيحَةِ] الْفَضِيحَةُ بِكَ أَوْلَى وَ لَمْ يُشَدِّدْ عَلَيْكَ فِي قَبُولِ الْإِنَابَةِ وَ لَمْ يُنَاقِشْكَ بِالْجَرِيمَةِ وَ لَمْ يُؤْيِسْكَ مِنَ الرَّحْمَةِ

And does not Hasten the Punishment to you^-asws, and does not Fault you at the repenting, and does not Expose you^-asws when there is the shame for you^-asws firstly and did not Make it difficult upon you^-asws in accepting the repentance and does not Argue with you^-asws for the crime, and He^-azwj does not despair you^-asws from the Mercy.

بَلْ جَعَلَ نُزُوعَكَ‏ عَنِ الذَّنْبِ حَسَنَةً وَ حَسَبَ سَيِّئَتَكَ وَاحِدَةً وَ حَسَبَ حَسَنَتَكَ عَشْراً وَ فَتَحَ لَكَ بَابَ الْمَتَابِ وَ بَابَ الِاسْتِعْتَابِ

But He^-azwj Makes a good deed to be a removal from the sin and Counts your^-asws evil deed as one and Counts your^-asws good deeds as being ten, and He^-azwj has Opened for the door of repentance, and a door of seeking the Forgiveness.

فَإِذَا نَادَيْتَهُ سَمِعَ نِدَاكَ وَ إِذَا نَاجَيْتَهُ عَلِمَ نَجْوَاكَ‏ فَأَفْضَيْتَ‏ إِلَيْهِ بِحَاجَتِكَ وَ أَبْثَثْتَهُ‏ ذَاتَ نَفْسِكَ‏ وَ شَكَوْتَ إِلَيْهِ هُمُومَكَ وَ اسْتَكْشَفْتَهُ كُرُوبَكَ‏ وَ اسْتَعَنْتَهُ عَلَى أُمُورِكَ

So, whenever you^-asws call out to Him^-azwj, He^-azwj Hears that, and whenever you^-asws whisper to Him^-azwj, He^-azwj Knows of your^-asws whispering, therefore divulge (disclose) to Him^-azwj with your^-asws needs and broadcast it to yourself^-asws and complain to Him^-azwj of your^-asws worries and seek to Him^-azwj to Remove your^-asws distress and seek His^-azwj Assistance upon your^-asws affairs.

وَ سَأَلْتَهُ مِنْ خَزَائِنِ رَحْمَتِهِ مَا لَا يَقْدِرُ عَلَى إِعْطَائِهِ غَيْرُهُ مِنْ زِيَادَةِ الْأَعْمَارِ وَ صِحَّةِ الْأَبْدَانِ وَ سَعَةِ الْأَرْزَاقِ

And ask Him^-azwj from treasures of His^-azwj Mercy, what no one else is able upon giving it, from the increase in the lifespans, and health of the bodies, and expansion of the sustenance(s).

ثُمَّ جَعَلَ فِي يَدَيْكَ مَفَاتِيحَ خَزَائِنِهِ بِمَا أَذِنَ لَكَ فِيهِ مِنْ مَسْأَلَتِهِ فَمَتَى شِئْتَ اسْتَفْتَحْتَ بِالدُّعَاءِ أَبْوَابَ نِعْمَتِهِ وَ اسْتَمْطَرْتَ شَآبِيبَ‏ رَحْمَتِهِ

Then He^-azwj Made the keys of His^-azwj treasures to be in your^-asws hands with what there is Permission for you^-asws from asking regarding it. Thus, whenever you^-asws so desire to open the doors of His^-azwj bounties with the supplication and seek the downpour of the rains of His^-azwj Mercy.

فَلَا [يُقْنِطَنَّكَ‏] يُقَنِّطَنَّكَ‏ إِبْطَاءُ إِجَابَتِهِ فَإِنَّ الْعَطِيَّةَ عَلَى قَدْرِ النِّيَّةِ وَ رُبَّمَا أُخِّرَتْ عَنْكَ الْإِجَابَةُ لِيَكُونَ ذَلِكَ أَعْظَمَ لِأَجْرِ السَّائِلِ وَ أَجْزَلَ لِعَطَاءِ الْآمِلِ وَ رُبَّمَا سَأَلْتَ الشَّيْ‏ءَ فَلَا [تُعْطَاهُ‏] تُؤْتَاهُ وَ أُوتِيتَ خَيْراً مِنْهُ عَاجِلًا أَوْ آجِلًا أَوْ صُرِفَ عَنْكَ لِمَا هُوَ خَيْرٌ لَكَ

Do not let the delay in His^-azwj Answering despair you^-asws for the Granting is based upon in accordance with the intention, and sometimes the Answering is delayed from you^-asws for that to be of mightier Recompense for the beggar, and more plentiful for the Granting of the hopes, and sometimes you^-asws ask for the thing, but you^-asws are not Given it and are Given better than it, in the present and the future, or it is Turned away from you due to what is better for you^-asws.

فَلَرُبَّ أَمْرٍ قَدْ طَلَبْتَهُ فِيهِ هَلَاكُ دِينِكَ لَوْ أُوتِيتَهُ فَلْتَكُنْ مَسْأَلَتُكَ فِيمَا يَبْقَى‏لَكَ جَمَالُهُ وَ يُنْفَى عَنْكَ وَبَالُهُ فَالْمَالُ لَا يَبْقَى لَكَ وَ لَا تَبْقَى لَهُ

Sometimes you^-asws have sought a matter wherein is destruction of your^-asws religion if you^-asws were to be Given it, so let your^-asws asking to be regarding what it’s beauty would remain for you and its scourge will be negated away from you^-asws. The wealth, neither will it remain for you^-asws nor will you^-asws be remaining for it.

وَ اعْلَمْ يَا بُنَيَّ أَنَّكَ إِنَّمَا خُلِقْتَ لِلْآخِرَةِ لَا لِلدُّنْيَا وَ لِلْفَنَاءِ لَا لِلْبَقَاءِ وَ لِلْمَوْتِ لَا لِلْحَيَاةِ وَ أَنَّكَ فِي [مَنْزِلِ‏] قُلْعَةٍ وَ دَارِ بُلْغَةٍ وَ طَرِيقٍ إِلَى الْآخِرَةِ

And know, O my^-asws son^-asws, that you^-asws have rather been Created for the Hereafter, not for the world, and for the annihilation, nor for the remaining (in the world), and for the death, not for the life (in the world), and you^-asws are (presently) in a house to depart from, and a house to prepare in, and a path to the Hereafter.

وَ أَنَّكَ طَرِيدُ الْمَوْتِ الَّذِي لَا يَنْجُو مِنْهُ هَارِبُهُ وَ لَا يَفُوتُهُ طَالِبُهُ وَ لَا بُدَّ أَنَّهُ مُدْرِكُهُ فَكُنْ مِنْهُ عَلَى حَذَرِ أَنْ يُدْرِكَكَ وَ أَنْتَ عَلَى حَالٍ سَيِّئَةٍ قَدْ كُنْتَ تُحَدِّثُ نَفْسَكَ مِنْهَا بِالتَّوْبَةِ فَيَحُولَ بَيْنَكَ وَ بَيْنَ ذَلِكَ فَإِذَا أَنْتَ قَدْ أَهْلَكْتَ نَفْسَكَ‏

And you^-asws are being chased by the death which a fleer from it cannot be saved from it, nor can its seeking be missed, and it will inevitably catch him. Therefore, be upon a caution from it that it will come across you^-asws while you are upon a state of an evil deed which you^-asws have been discussing with yourself^-asws from it with the repentance, so it would be a barrier between you^-asws and that. Then, you^-asws will have destroyed yourself^-asws.

ذكر الموت‏

The mention of death

يَا بُنَيَّ أَكْثِرْ مِنْ ذِكْرِ الْمَوْتِ وَ ذِكْرِ مَا تَهْجُمُ عَلَيْهِ وَ تُفْضِي بَعْدَ الْمَوْتِ إِلَيْهِ حَتَّى يَأْتِيَكَ وَ قَدْ أَخَذْتَ مِنْهُ حِذْرَكَ‏ وَ شَدَدْتَ لَهُ أَزْرَكَ‏ وَ لَا يَأْتِيَكَ بَغْتَةً فَيَبْهَرَكَ‏

O my^-asws son^-asws! Frequent the remembrance of death and remember what you are attacking upon (going to), and dispersing to after the death, until it does come to you, and you^-asws would have taken your^-asws caution from it and have strengthened your^-asws support for it, and it should not come to you^-asws suddenly and surprise you.

وَ إِيَّاكَ أَنْ تَغْتَرَّ بِمَا تَرَى مِنْ إِخْلَادِ أَهْلِ الدُّنْيَا إِلَيْهَا وَ تَكَالُبِهِمْ‏ عَلَيْهَا فَقَدْ نَبَّأَكَ اللَّهُ عَنْهَا وَ [نَعَتَتْ لَكَ نَفْسَهَا] نَعَتْ‏ هِيَ لَكَ عَنْ نَفْسِهَا وَ تَكَشَّفَتْ لَكَ عَنْ مَسَاوِيهَا فَإِنَّمَا أَهْلُهَا كِلَابٌ عَاوِيَةٌ وَ سِبَاعٌ ضَارِيَةٌ يَهِرُّ بَعْضُهَا عَلَى بَعْضٍ وَ يَأْكُلُ عَزِيزُهَا ذَلِيلَهَا وَ يَقْهَرُ كَبِيرُهَا صَغِيرَهَا-

And beware of being deceived by the immortality of people of the world deemed to it, and their inclinations upon it for Allah^-azwj has Informed you^-asws about it and has Obituarised it to you^-asws. It is an obituary for you^-asws about itself and has Uncovered for you^-asws about its evils, for its people are howling dogs, and harmful predatory animals growling at each other, and its mighty ones devour its weak, and its large ones subdue its small ones.

نَعَمٌ‏ مُعَقَّلَةٌ وَ أُخْرَى مُهْمَلَةٌ قَدْ أَضَلَّتْ‏ عُقُولَهَا وَ رَكِبَتْ مَجْهُولَهَا سُرُوحُ‏ عَاهَةٍ بِوَادٍ وَعْثٍ- لَيْسَ لَهَا رَاعٍ يُقِيمُهَا وَ لَا مُسِيمٌ‏ يُسِيمُهَا سَلَكَتْ بِهِمُ الدُّنْيَا طَرِيقَ الْعَمَى وَ أَخَذَتْ بِأَبْصَارِهِمْ عَنْ مَنَارِ الْهُدَى فَتَاهُوا فِي حَيْرَتِهَا وَ غَرِقُوا فِي نِعْمَتِهَا وَ اتَّخَذُوهَا رَبّاً فَلَعِبَتْ بِهِمْ وَ لَعِبُوا بِهَا وَ نَسُوا مَا وَرَاءَهَا

(Some) are tied up cattle and others are untied having lost their fodder and are wandering in ignorance, (like) calamitous flocks wandering in rugged valleys. There isn’t any shepherd for them to pause them nor any brander to brand them. The world is travelling with them in the path of the blind, and it has seized their sights from the minarets of guidance. They are wandering in their bewilderment and are drowning in its bounties, and they had taken it as a lord, so it played with them and they played with it, and they forgot what is beyond it.

الترفق في الطلب‏

The kindness in seeking

رُوَيْداً يُسْفِرُ الظَّلَامُ كَأَنْ قَدْ وَرَدَتِ الْأَظْعَانُ‏ يُوشِكُ مَنْ أَسْرَعَ أَنْ يَلْحَقَ

Gradually the darkness is disappearing. It is as if the thirsty are arriving. The one who is quick is about to join.

وَ اعْلَمْ يَا بُنَيَّ أَنَّ مَنْ كَانَتْ مَطِيَّتُهُ اللَّيْلَ وَ النَّهَارَ فَإِنَّهُ يُسَارُ بِهِ وَ إِنْ كَانَ وَاقِفاً وَ يَقْطَعُ الْمَسَافَةَ وَ إِنْ كَانَ مُقِيماً وَادِعاً

And know, O my^-asws son^-asws! Surely the one whose mount is the night and the day, it will travel with him, and even if he were to be standing still, and he will cut the journey and even if he was staying in a valley.

وَ اعْلَمْ يَقِيناً أَنَّكَ لَنْ تَبْلُغَ أَمَلَكَ وَ لَنْ تَعْدُوَ أَجَلَكَ وَ أَنَّكَ فِي سَبِيلِ مَنْ كَانَ قَبْلَكَ فَخَفِّضْ‏ فِي الطَّلَبِ وَ أَجْمِلْ‏ فِي الْمُكْتَسَبِ فَإِنَّهُ رُبَّ طَلَبٍ قَدْ جَرَّ إِلَى حَرَبٍ‏ وَ لَيْسَ كُلُّ طَالِبٍ بِمَرْزُوقٍ وَ لَا كُلُّ مُجْمِلٍ بِمَحْرُومٍ

And know with certainty that you^-asws will never reach your^-asws wishes and will never exceed your^-asws term, and you^-asws are in a way of the ones who existed before you^-asws. Therefore, be humble in the seeking, and be moderate in the earnings, for sometimes a seeking drags to a war, and it isn’t so that every seeker will be Graced, nor will every moderate one be deprived.

وَ أَكْرِمْ نَفْسَكَ عَنْ كُلِّ دَنِيَّةٍ وَ إِنْ سَاقَتْكَ إِلَى الرَّغَائِبِ‏ فَإِنَّكَ لَنْ تَعْتَاضَ بِمَا تَبْذُلُ مِنْ نَفْسِكَ عِوَضاً وَ لَا تَكُنْ عَبْدَ غَيْرِكَ وَ قَدْ جَعَلَكَ اللَّهُ حُرّاً وَ مَا خَيْرُ خَيْرٍ لَا يُنَالُ إِلَّا بِشَرٍّ وَ يُسْرٍ لَا يُنَالُ إِلَّا بِعُسْرٍ

And honour yourself^-asws from every lowliness and even if it were to reach to your^-asws desires, for you^-asws will never be reimbursed with what you had spent from yourself^-asws (honour); and do not be a slave of others, and Allah^-azwj has Made you^-asws free; and there is no good in any good which cannot be attained except by evil, nor in an ease which brings hardship (later).

وَ إِيَّاكَ أَنْ تُوجِفَ‏ بِكَ مَطَايَا الطَّمَعِ فَتُورِدَكَ مَنَاهِلَ‏ الْهَلَكَةِ وَ إِنِ اسْتَطَعْتَ أَلَّا يَكُونَ بَيْنَكَ وَ بَيْنَ اللَّهِ ذُو نِعْمَةٍ فَافْعَلْ فَإِنَّكَ مُدْرِكٌ قَسْمَكَ وَ آخِذٌ سَهْمَكَ وَ إِنَّ الْيَسِيرَ مِنَ اللَّهِ سُبْحَانَهُ [أَكْرَمُ وَ أَعْظَمُ‏] أَعْظَمُ وَ أَكْرَمُ مِنَ الْكَثِيرِ مِنْ خَلْقِهِ وَ إِنْ كَانَ كُلٌّ مِنْهُ‏

And beware not to overburden with the bags of greed for these will bring you^-asws to the springs of destruction; and if you^-asws have the capacity for there not to be anyone with bounties between you^-asws and Allah^-azwj, then do so for you^-asws will realise your^-asws portion and take your^-asws share, and that the less from Allah^-azwj the Glorious is mightier and more honourable than the lot from His^-azwj creatures, and even thought all of it is from Him^-azwj.

وصايا شتى‏

Various advice(s)

وَ تَلَافِيكَ‏ مَا فَرَطَ مِنْ صَمْتِكَ أَيْسَرُ مِنْ إِدْرَاكِكَ مَا فَاتَ‏ مِنْ مَنْطِقِكَ وَ حِفْظُ مَا فِي الْوِعَاءِ بِشَدِّ الْوِكَاءِ

And rectifying what is excessive from your^-asws silence is easier than your^-asws recalling what has escaped from your speaking and protect what is in the container by closing the lid.

وَ حِفْظُ مَا فِي يَدَيْكَ أَحَبُّ إِلَيَّ مِنْ طَلَبِ مَا فِي يَدَيْ غَيْرِكَ وَ مَرَارَةُ الْيَأْسِ خَيْرٌ مِنَ الطَّلَبِ إِلَى النَّاسِ وَ الْحِرْفَةُ مَعَ الْعِفَّةِ خَيْرٌ مِنَ الْغِنَى مَعَ الْفُجُورِ

And protecting what is in your^-asws hands is more beloved to me^-asws than seeking what is in the hands of others, and bitterness of the despair is better than seeking to the people, and the manual labour with the chastity is better than the riches with the immoralities.

وَ الْمَرْءُ أَحْفَظُ لِسِرِّهِ‏ وَ رُبَّ سَاعٍ فِيمَا يَضُرُّهُ- مَنْ أَكْثَرَ أَهْجَرَ وَ مَنْ تَفَكَّرَ أَبْصَرَ قَارِنْ أَهْلَ الْخَيْرِ تَكُنْ مِنْهُمْ وَ بَايِنْ أَهْلَ الشَّرِّ تَبِنْ عَنْهُمْ

And the person is a guard of his own secrets, and sometimes he strives regarding what is harmful to him. One who (speaks) a lot is delirious, and one who ponders is insightful. Associate with the good people, you will become from them, and distance from the evil people, you will be safe from them.

بِئْسَ الطَّعَامُ الْحَرَامُ وَ ظُلْمُ الضَّعِيفِ أَفْحَشُ الظُّلْمِ إِذَا كَانَ الرِّفْقُ خُرْقاً كَانَ الْخُرْقُ رِفْقاً رُبَّمَا كَانَ الدَّوَاءُ دَاءً وَ الدَّاءُ دَوَاءً وَ رُبَّمَا نَصَحَ غَيْرُ النَّاصِحِ وَ غَشَّ الْمُسْتَنْصَحُ‏

The worst food is the Prohibited and being unjust to the weak is the most atrocious of injustices. When the kindness was an infringement, the infringement would be kindness. Sometimes the medication would be an illness and the illness would be a medicine.

وَ إِيَّاكَ وَ الِاتِّكَالَ عَلَى الْمُنَى‏ فَإِنَّهَا بَضَائِعُ النَّوْكَى‏ وَ الْعَقْلُ حِفْظُ التَّجَارِبِ وَ خَيْرُ مَا جَرَّبْتَ مَا وَعَظَكَ بَادِرِ الْفُرْصَةَ قَبْلَ أَنْ تَكُونَ غُصَّةً

And beware of relying upon the hopes for these are merchandise of the idiots; and the intellect is a protector of the experience, and the best of what^-asws have experience is what preaches you. Rush to the opportunity before it becomes a grief.

لَيْسَ كُلُّ طَالِبٍ يُصِيبُ وَ لَا كُلُّ غَائِبٍ يَئُوبُ وَ مِنَ الْفَسَادِ إِضَاعَةُ الزَّادِ وَ مَفْسَدَةُ الْمَعَادِ وَ لِكُلِّ أَمْرٍ عَاقِبَةٌ سَوْفَ يَأْتِيكَ مَا قُدِّرَ لَكَ التَّاجِرُ مُخَاطِرٌ وَ رُبَّ يَسِيرٍ أَنْمَى مِنْ كَثِيرٍ

Every seeker does not achieve nor does every absentee return, and from the spoiling is wastage of provision and spoiling the Hereafter; and for every matter there is a consequence; Soon it shall come to you^-asws what has been pre-determined for you^-asws; a trader is a risk taker and sometimes a little grows more than a lot does.

لَا خَيْرَ فِي‏ مُعِينٍ [مُهِينٍ‏] مَهِينٍ‏ وَ لَا فِي صَدِيقٍ ظَنِينٍ‏ سَاهِلِ الدَّهْرَ مَا ذَلَّ لَكَ قَعُودُهُ‏ وَ لَا تُخَاطِرْ بِشَيْ‏ءٍ رَجَاءَ أَكْثَرَ مِنْهُ وَ إِيَّاكَ أَنْ تَجْمَحَ بِكَ مَطِيَّةُ اللَّجَاجِ

There is no good in an ignoble supporter nor in a contemptible friend; be easy-going with the times for as long as it’s seating is humbled to you^-asws; and do not take risk with anything hoping for more than it and beware of the saddlebags riding with you^-asws.

‏ احْمِلْ نَفْسَكَ مِنْ أَخِيكَ عِنْدَ صَرْمِهِ‏ عَلَى الصِّلَةِ وَ عِنْدَ صُدُودِهِ‏ عَلَى اللَّطَفِ‏ وَ الْمُقَارَبَةِ وَ عِنْدَ جُمُودِهِ‏ عَلَى الْبَذْلِ‏ وَ عِنْدَ تَبَاعُدِهِ عَلَى الدُّنُوِّ وَ عِنْدَ شِدَّتِهِ عَلَى اللِّينِ وَ عِنْدَ جُرْمِهِ عَلَى الْعُذْرِ حَتَّى كَأَنَّكَ لَهُ عَبْدٌ وَ كَأَنَّهُ ذُو نِعْمَةٍ عَلَيْكَ-

Carry yourself^-asws upon the connecting with your brother during his cutting-off, and upon the kindness during his abandoning and the drawing closer, and upon the spending during his miserliness, and the approaching during his distancing, and the gentleness during his harshness, and the excusing during his offending, to the extent as if you^-asws are a servant for him and as if he is one with the favours upon you^-asws.

وَ إِيَّاكَ أَنْ تَضَعَ ذَلِكَ فِي غَيْرِ مَوْضِعِهِ أَوْ أَنْ تَفْعَلَهُ بِغَيْرِ أَهْلِهِ لَا تَتَّخِذَنَّ عَدُوَّ صَدِيقِكَ صَدِيقاً فَتُعَادِيَ صَدِيقَكَ وَ امْحَضْ أَخَاكَ النَّصِيحَةَ حَسَنَةً كَانَتْ أَوْ قَبِيحَةً وَ تَجَرَّعِ الْغَيْظَ فَإِنِّي لَمْ أَرَ جُرْعَةً أَحْلَى مِنْهَا عَاقِبَةً وَ لَا أَلَذَّ مَغَبَّةً

And beware of doing that in other than its (appropriate) place, or if you^-asws were to do it to other than its rightful one; and do not take an enemy of your^-asws friend as a friend, you will antagonise your^-asws friend; and be sincere to your^-asws friend with the advice, were it be good or ugly; and swallow the anger for I^-asws have not seen any gulp sweeter than it in consequence nor more pleasurable in consequence.

وَ لِنْ‏ لِمَنْ غَالَظَكَ‏ فَإِنَّهُ يُوشِكُ أَنْ يَلِينَ لَكَ وَ خُذْ عَلَى عَدُوِّكَ بِالْفَضْلِ فَإِنَّهُ [أَحَدُ] أَحْلَى الظَّفَرَيْنِ وَ إِنْ أَرَدْتَ قَطِيعَةَ أَخِيكَ فَاسْتَبْقِ لَهُ مِنْ نَفْسِكَ بَقِيَّةً يَرْجِعُ إِلَيْهَا إِنْ بَدَا لَهُ ذَلِكَ يَوْماً مَا

And be lenient to the one harsh to you^-asws, for very soon he will be lenient to you^-asws; and take the grace upon your^-asws enemy for it is sweeter of the two victories; and if you^-asws want to cut off from your^-asws friend, then leave a spot for him from yourself for him to return to, if that were to occur for him one day.

وَ مَنْ ظَنَّ بِكَ خَيْراً فَصَدِّقْ ظَنَّهُ وَ لَا تُضِيعَنَّ حَقَّ أَخِيكَ اتِّكَالًا عَلَى مَا بَيْنَكَ وَ بَيْنَهُ فَإِنَّهُ لَيْسَ لَكَ بِأَخٍ مَنْ أَضَعْتَ حَقَّهُ وَ لَا يَكُنْ أَهْلُكَ أَشْقَى الْخَلْقِ بِكَ

And one who thinks goodly with you^-asws, then ratify his thinking, and do not waste a right of your^-asws brother relying upon what (issues) there are between you^-asws and him, for he isn’t a brother to you^-asws one who wastes his right; and your^-asws family should not be the most miserable of the people due to you^-asws.

وَ لَا تَرْغَبَنَّ فِيمَنْ زَهِدَ عَنْكَ وَ لَا يَكُونَنَّ أَخُوكَ أَقْوَى عَلَى قَطِيعَتِكَ مِنْكَ عَلَى صِلَتِهِ وَ لَا تَكُونَنَّ عَلَى الْإِسَاءَةِ أَقْوَى مِنْكَ عَلَى الْإِحْسَانِ وَ لَا يَكْبُرَنَّ عَلَيْكَ‏ ظُلْمُ مَنْ ظَلَمَكَ فَإِنَّهُ يَسْعَى فِي مَضَرَّتِهِ وَ نَفْعِكَ وَ لَيْسَ جَزَاءُ مَنْ سَرَّكَ أَنْ تَسُوءَهُ

And do not be desirous regarding the one who is abstemious from you^-asws, nor should your^‑asws brother be stronger upon cutting off from you^-asws than you^-asws are upon connecting with him, nor should he be stronger of the evil than you^-asws are upon the good; and do not let it be grievous upon you^-asws an injustice of the one who is unjust to you^-asws, for he is striving in his harm and is benefitting you^-asws; and a recompense of the one who cheers you^-asws isn’t that you^-asws should worsen him.

وَ اعْلَمْ يَا بُنَيَّ أَنَّ الرِّزْقَ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَإِنْ أَنْتَ لَمْ تَأْتِهِ أَتَاكَ مَا أَقْبَحَ الْخُضُوعَ عِنْدَ الْحَاجَةِ وَ الْجَفَاءَ عِنْدَ الْغِنَى إِنَّمَا لَكَ مِنْ دُنْيَاكَ مَا أَصْلَحْتَ بِهِ مَثْوَاكَ‏ وَ إِنْ كُنْتَ جَازِعاً عَلَى مَا تَفَلَّتَ‏ مِنْ يَدَيْكَ فَاجْزَعْ عَلَى كُلِّ مَا لَمْ يَصِلْ إِلَيْكَ-

And know, O my^-asws son^-asws! The sustenance is (two types of) sustenance(s) – a sustenance you seek and a sustenance seeking you^-asws, so if you^-asws do not go to it, it will come to you^‑asws. How ugly it is, the humbleness during the need and the harshness during the riches. But rather, for you^-asws from your^-asws world is what your^-asws abode can be correct with, and if you^‑asws were to panic upon what has escaped from your^-asws hands, then you^-asws will panic upon all what has not arrived to you^-asws.

اسْتَدِلَّ عَلَى مَا لَمْ يَكُنْ بِمَا قَدْ كَانَ فَإِنَّ الْأُمُورَ أَشْبَاهٌ وَ لَا تَكُونَنَّ مِمَّنْ لَا تَنْفَعُهُ الْعِظَةُ إِلَّا إِذَا بَالَغْتَ فِي إِيلَامِهِ فَإِنَّ الْعَاقِلَ يَتَّعِظُ بِالْآدَابِ وَ الْبَهَائِمَ لَا تَتَّعِظُ إِلَّا بِالضَّرْبِ.

Be aware upon what has not happened (yet) with what has (already) happened, for the affairs are similar, and do not be from the ones the preaching does not benefit, except if there is too much in its pain, for the intellectual takes preaching with the manners while the beasts do not take preaching except by the beating.

اطْرَحْ عَنْكَ وَارِدَاتِ الْهُمُومِ بِعَزَائِمِ الصَّبْرِ وَ حُسْنِ الْيَقِينِ مَنْ تَرَكَ الْقَصْدَ جَارَ وَ الصَّاحِبُ مُنَاسِبٌ‏ وَ الصَّدِيقُ مَنْ صَدَقَ غَيْبُهُ‏ وَ الْهَوَى‏ شَرِيكُ الْعَمَى

Drop off from you the arrival of worries with the patient determination and goodly certainty; one who neglects the moderation would incline away from the correctness; and the companion is (like one with) lineage, and the friend is one whose absence ratifies him (as a friend), and the whim is a participant of the blindness.

وَ رُبَّ بَعِيدٍ أَقْرَبُ مِنْ قَرِيبٍ وَ قَرِيبٍ أَبْعَدُ مِنْ بَعِيدٍ وَ الْغَرِيبُ مَنْ لَمْ يَكُنْ لَهُ حَبِيبٌ مَنْ تَعَدَّى الْحَقَّ ضَاقَ مَذْهَبُهُ وَ مَنِ اقْتَصَرَ عَلَى قَدْرِهِ كَانَ أَبْقَى لَهُ

And sometimes a remote one is closer than a close one, and a close one is more remote than a remote one; and the stranger is one who does not happen to have a beloved for him; and one who transgresses the truth his doctrine will be narrow; and one who is limited upon his worth it would be more lasting for him.

وَ أَوْثَقُ سَبَبٍ أَخَذْتَ بِهِ سَبَبٌ بَيْنَكَ وَ بَيْنَ اللَّهِ سُبْحَانَهُ وَ مَنْ لَمْ يُبَالِكَ‏ فَهُوَ عَدُوُّكَ قَدْ يَكُونُ الْيَأْسُ إِدْرَاكاً إِذَا كَانَ الطَّمَعُ هَلَاكاً لَيْسَ كُلُّ عَوْرَةٍ تَظْهَرُ وَ لَا كُلُّ فُرْصَةٍ تُصَابُ

And the most trusted means you^-asws can take with is a means between you^-asws and Allah^-azwj the Glorious; and one who does not care about you, so he is your enemy; and the despair would be a realisation when the greed was a destruction; every defect is not revealed nor is every opportunity taken.

وَ رُبَّمَا أَخْطَأَ الْبَصِيرُ قَصْدَهُ وَ أَصَابَ الْأَعْمَى رُشْدَهُ أَخِّرِ الشَّرَّ فَإِنَّكَ إِذَا شِئْتَ تَعَجَّلْتَهُ‏ وَ قَطِيعَةُ الْجَاهِلِ تَعْدِلُ صِلَةَ الْعَاقِلِ مَنْ أَمِنَ الزَّمَانَ خَانَهُ وَ مَنْ أَعْظَمَهُ‏ أَهَانَهُ

And sometimes the seeing one would miss his aim while the blind will get his rightful guidance; delay the evil (deed) for you^-asws can hasten it whenever you^-asws so desire; and a cutting off an ignoramus equates to connecting the intellectual; one who trusts the times, it will betray him, and one who reveres it, it will debase him.

لَيْسَ كُلُّ مَنْ رَمَى أَصَابَ إِذَا تَغَيَّرَ السُّلْطَانُ تَغَيَّرَ الزَّمَانُ سَلْ عَنِ الرَّفِيقِ قَبْلَ الطَّرِيقِ وَ عَنِ الْجَارِ قَبْلَ الدَّارِ إِيَّاكَ أَنْ تَذْكُرَ مِنَ الْكَلَامِ مَا يَكُونُ مُضْحِكاً وَ إِنْ حَكَيْتَ ذَلِكَ عَنْ غَيْرِكَ‏

And every one who shoots does not hit the target; when the ruler changes, the times change; ask about the companion (for travel) before (asking about) the road (starting a journey), and about the neighbour, before (asking about) the house. Beware of mentioning from the speech what would be laughed at, and even if you were narrating that from someone else.

الرأي في المرأة

The opinion regarding the woman

وَ إِيَّاكَ وَ مُشَاوَرَةَ النِّسَاءِ فَإِنَّ رَأْيَهُنَّ إِلَى أَفْنٍ‏ وَ عَزْمَهُنَّ إِلَى وَهْنٍ‏ وَ اكْفُفْ عَلَيْهِنَّ مِنْ أَبْصَارِهِنَّ بِحِجَابِكَ إِيَّاهُنَّ فَإِنَّ شِدَّةَ الْحِجَابِ أَبْقَى عَلَيْهِنَّ وَ لَيْسَ خُرُوجُهُنَّ بِأَشَدَّ مِنْ إِدْخَالِكَ مَنْ لَا يُوثَقُ بِهِ عَلَيْهِنَّ وَ إِنِ اسْتَطَعْتَ أَلَّا يَعْرِفْنَ غَيْرَكَ فَافْعَلْ

And beware of consulting the women for their opinions are to ruination and their determinations are to weakness, and refrain upon them of their sights by your veiling them, for the severe veil would be more lasting upon them, and their emerging is not severer than your letting enters the one who cannot be trusted upon (from) them, and if you are able that they do not know anyone other than you, then do so.

وَ لَا تُمَلِّكِ الْمَرْأَةَ مِنْ أَمْرِهَا مَا جَاوَزَ نَفْسَهَا فَإِنَّ الْمَرْأَةَ رَيْحَانَةٌ وَ لَيْسَتْ بِقَهْرَمَانَةٍ وَ لَا تَعْدُ بِكَرَامَتِهَا نَفْسَهَا وَ لَا تُطْمِعْهَا فِي أَنْ تَشْفَعَ لِغَيْرِهَا

And do not let the woman control of her affairs what exceeds herself, for the woman is a fragrant basil and she isn’t an administrator, and do not transgress herself with her honour nor covet her in interceding for others.

وَ إِيَّاكَ وَ التَّغَايُرَ فِي غَيْرِ مَوْضِعِ غَيْرَةٍ فَإِنَّ ذَلِكَ يَدْعُو الصَّحِيحَةَ إِلَى السَّقَمِ وَ الْبَرِيئَةَ إِلَى الرِّيَبِ وَ اجْعَلْ لِكُلِّ إِنْسَانٍ مِنْ خَدَمِكَ عَمَلًا تَأْخُذُهُ بِهِ فَإِنَّهُ أَحْرَى أَلَّا يَتَوَاكَلُوا فِي خِدْمَتِكَ‏

And beware of the (displaying) self-esteem (Ghayra) in other than the place of ‘Ghayra’ for that would call the healthy woman to the sickness, and the righteous one to the suspicion; and make for every person from your^-asws servants some work he should be undertaking it, for it is more appropriate, they will not interfere with each other in serving you^-asws.

وَ أَكْرِمْ عَشِيرَتَكَ فَإِنَّهُمْ جَنَاحُكَ الَّذِي بِهِ تَطِيرُ وَ أَصْلُكَ الَّذِي إِلَيْهِ تَصِيرُ وَ يَدُكَ الَّتِي بِهَا تَصُولُ‏

And honour your^-asws clan for they are your wings which you can be flying with, and your^-asws origin you^-asws will be coming to, and your^-asws hand which you^-asws can be connecting with.

دعاء.

A supplication

اسْتَوْدِعِ اللَّهَ دِينَكَ وَ دُنْيَاكَ وَ اسْأَلْهُ خَيْرَ الْقَضَاءِ لَكَ فِي الْعَاجِلَةِ وَ الْآجِلَةِ وَ الدُّنْيَا وَ الْآخِرَةِ وَ السَّلَامُ‏

Entrust to Allah^-azwj your^-asws religion and your^-asws world and ask Him^-azwj for the best Decree for you^-asws in the present and the future, and the world and the Hereafter. And the greetings’.[286]

32 و من كتاب له ع إلى معاوية

Letter 32 – And from a letter of his^-asws to Muawiya

وَ أَرْدَيْتَ‏ جِيلًا مِنَ النَّاسِ كَثِيراً خَدَعْتَهُمْ بِغَيِّكَ‏ وَ أَلْقَيْتَهُمْ فِي مَوْجِ بَحْرِكَ تَغْشَاهُمُ الظُّلُمَاتُ وَ تَتَلَاطَمُ بِهِمُ الشُّبُهَاتُ-

‘You have destroyed many types of people having deceived them with your errors, and you threw them into the waves of your sea, the darkness(es) overwhelmed them, and the suspicions swayed with them.

[فَجَارُوا] فَجَازُوا عَنْ وِجْهَتِهِمْ‏ وَ نَكَصُوا عَلَى أَعْقَابِهِمْ وَ تَوَلَّوْا عَلَى أَدْبَارِهِمْ وَ عَوَّلُوا عَلَى أَحْسَابِهِمْ إِلَّا مَنْ فَاءَ مِنْ أَهْلِ الْبَصَائِرِ فَإِنَّهُمْ فَارَقُوكَ بَعْدَ مَعْرِفَتِكَ وَ هَرَبُوا إِلَى اللَّهِ مِنْ مُوَازَرَتِكَ‏ إِذْ حَمَلْتَهُمْ عَلَى الصَّعْبِ وَ عَدَلْتَ بِهِمْ عَنِ الْقَصْدِ

They exceeded from their headings, and they returned upon their heels and turned around to the backs, and they relied upon their affiliations, except the one who returned (to the truth), from the people of insights, for they separated from you after having recognised you, and they fled to Allah^-azwj from supporting you when you carried them upon the difficulties and deviated with them from the purpose.

فَاتَّقِ اللَّهَ يَا مُعَاوِيَةُ فِي نَفْسِكَ وَ جَاذِبِ‏ الشَّيْطَانَ قِيَادَكَ‏ فَإِنَّ الدُّنْيَا مُنْقَطِعَةٌ عَنْكَ وَ الْآخِرَةَ قَرِيبَةٌ مِنْكَ وَ السَّلَامُ‏

Fear Allah^-azwj O Muawiya, regarding yourself, and the pull of Satan^-la leading you, for the world will be cut off from you while the Hereafter is nearby you. And the greetings’.[287]

33 و من كتاب له ع إلى قثم بن العباس و هو عامله على مكة

Letter 33 – And from a letter of his^-asws to Qusam Bin Al-Abbas, and he was his^-asws office bearer upon Makkah

أَمَّا بَعْدُ فَإِنَّ عَيْنِي‏ بِالْمَغْرِبِ‏ كَتَبَ إِلَيَّ يُعْلِمُنِي أَنَّهُ‏ وُجِّهَ إِلَى الْمَوْسِمِ‏ أُنَاسٌ مِنْ أَهْلِ الشَّامِ الْعُمْيِ الْقُلُوبِ الصُّمِّ الْأَسْمَاعِ الْكُمْهِ‏ 3754 الْأَبْصَارِ الَّذِينَ يَلْبِسُونَ‏ الْحَقَّ بِالْباطِلِ‏ وَ يُطِيعُونَ الْمَخْلُوقَ فِي مَعْصِيَةِ الْخَالِقِ

‘As for after, my^-asws informer in the west has written to me^-asws letting me^-asws know that some people from the people of Syria headed to the season (Hajj) being blind of hearts, deaf of ears, blind of vision, those confusing truth with the falsehood and obeying the created beings in disobedience to the Creator.

وَ يَحْتَلِبُونَ‏ الدُّنْيَا دَرَّهَا بِالدِّينِ وَ يَشْتَرُونَ عَاجِلَهَا بِآجِلِ الْأَبْرَارِ الْمُتَّقِينَ وَ لَنْ يَفُوزَ بِالْخَيْرِ إِلَّا عَامِلُهُ وَ لَا يُجْزَى جَزَاءَ الشَّرِّ إِلَّا فَاعِلُهُ

And they are milking the world forsaking the religion by it, and they are buying its current for its future, the righteous, the pious, and they will never succeed except its workers, and he will not be recompensed the recompense of the evil except its doer.

فَأَقِمْ عَلَى مَا فِي يَدَيْكَ قِيَامَ الْحَازِمِ [الطَّبِيبِ‏] الصَّلِيبِ‏ وَ النَّاصِحِ اللَّبِيبِ التَّابِعِ لِسُلْطَانِهِ الْمُطِيعِ لِإِمَامِهِ وَ إِيَّاكَ وَ مَا يُعْتَذَرُ مِنْهُ وَ لَا تَكُنْ عِنْدَ النَّعْمَاءِ بَطِراً وَ لَا عِنْدَ الْبَأْسَاءِ فَشِلًا وَ السَّلَامُ‏

So, stand upon what is in your hand, standing of the intelligent, the experienced, and the wise advisor, and the beneficial to his ruler, the obedience to his Imam^-asws; and beware of what you may have to excuse from it, and do not become boastful during the bounties, nor disheartened during the distress. And the greetings’.[288]

34 و من كتاب له ع إلى محمد بن أبي بكر لما بلغه توجده‏ من عزله بالأشتر عن مصر، ثم توفي الأشتر في توجهه إلى هناك قبل وصوله إليها

Letter 34 – And from a letter of his^-asws to Muhammad Bin Abu Bakr, when it reached him of his being replaced from Egypt by Al-Ashtar, and then Al-Ashtar died during his heading to over there before his arrival to him

أَمَّا بَعْدُ فَقَدْ بَلَغَنِي مَوْجِدَتُكَ‏ مِنْ تَسْرِيحِ‏ الْأَشْتَرِ إِلَى عَمَلِكَ‏ وَ إِنِّي لَمْ أَفْعَلْ ذَلِكَ اسْتِبْطَاءً لَكَ فِي الْجَهْدَ وَ لَا ازْدِيَاداً لَكَ فِي الْجِدِّ وَ لَوْ نَزَعْتُ مَا تَحْتَ يَدِكَ مِنْ سُلْطَانِكَ لَوَلَّيْتُكَ مَا هُوَ أَيْسَرُ عَلَيْكَ مَئُونَةً وَ أَعْجَبُ إِلَيْكَ وِلَايَةً

‘As for after, (news of) your unhappiness has reached me of sending Al-Ashtar to your office, and I^-asws did not do that for slowing you down in the struggles, nor to increase you in efforts, and if I^-asws am removing what is under your hand of your authority, I^-asws would place you in charge of what is easier to deal with upon you and more attractive governance to you.

إِنَّ الرَّجُلَ الَّذِي كُنْتُ وَلَّيْتُهُ أَمْرَ مِصْرَ كَانَ رَجُلًا لَنَا نَاصِحاً وَ عَلَى عَدُوِّنَا شَدِيداً نَاقِماً فَرَحِمَهُ اللَّهُ فَلَقَدِ اسْتَكْمَلَ أَيَّامَهُ وَ لَاقَى‏ حِمَامَهُ‏ وَ نَحْنُ عَنْهُ رَاضُونَ أَوْلَاهُ اللَّهُ رِضْوَانَهُ وَ ضَاعَفَ الثَّوَابَ لَهُ

The man who used to rule the affairs of Egypt was an advising man to us and severe against our enemies of vengeance. May Allah^-azwj have Mercy on him. His days are completed, and he met his death, and we are pleased with him. May Allah^-azwj Accord him His^-azwj Pleasure and Multiply the Rewards for him.

فَأَصْحِرْ لِعَدُوِّكَ وَ امْضِ عَلَى بَصِيرَتِكَ وَ شَمِّرْ لِحَرْبِ مَنْ حَارَبَكَ وَ ادْعُ إِلى‏ سَبِيلِ رَبِّكَ‏ وَ أَكْثِرِ الِاسْتِعَانَةَ بِاللَّهِ يَكْفِكَ مَا أَهَمَّكَ وَ يُعِنْكَ عَلَى مَا يُنْزِلُ بِكَ إِنْ شَاءَ اللَّهُ‏

Get ready for your enemy and continue upon your insight and prepare for battling the one who battles you, and call to the Way of your Lord^-azwj, and frequent in seeking Assistance with Allah^-azwj. He^-azwj will Suffice you of whatever concerns you, and He^-azwj will Assist you upon what befalls you, if Allah^-azwj so Desires’.[289]

35 و من كتاب له ع إلى عبد الله بن العباس بعد مقتل محمد بن أبي بكر

Letter 35 – And from a letter of his^-asws to Abdullah Bin Al-Abbas, after the murder of Muhammad Bin Abu Bakr

أَمَّا بَعْدُ فَإِنَّ مِصْرَ قَدِ افْتُتِحَتْ وَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ رَحِمَهُ اللَّهُ قَدِ اسْتُشْهِدَ فَعِنْدَ اللَّهِ نَحْتَسِبُهُ‏ وَلَداً نَاصِحاً وَ عَامِلًا كَادِحاً وَ سَيْفاً قَاطِعاً وَ رُكْناً دَافِعاً

‘As for after, Egypt has been conquered and Muhammad Bin Abu Bakr, may Allah^-azwj have mercy on him, has been martyred, so in the Presence of Allah^-azwj we shall reckon it. He^-asws was a son, an adviser, an office bearer, hard worker, a cutting sword, a cornerstone of defence.

وَ قَدْ كُنْتُ حَثَثْتُ النَّاسَ عَلَى لَحَاقِهِ وَ أَمَرْتُهُمْ بِغِيَاثِهِ قَبْلَ الْوَقْعَةِ وَ دَعَوْتُهُمْ سِرّاً وَ جَهْراً وَ عَوْداً وَ بَدْءاً فَمِنْهُمُ الْآتِي كَارِهاً وَ مِنْهُمُ الْمُعْتَلُّ كَاذِباً وَ مِنْهُمُ الْقَاعِدُ خَاذِلًا

I^-asws had urged the people upon joining him and ordered them to help him before the death, and I^-asws called them secretly and openly, and repeatedly and initiating. From them were ones who came unwillingly, and from them were ones making false excuses, and from them were ones sitting back forsaking (abandoning).

أَسْأَلُ اللَّهَ تَعَالَى أَنْ يَجْعَلَ لِي مِنْهُمْ فَرَجاً عَاجِلًا فَوَاللَّهِ لَوْ لَا طَمَعِي عِنْدَ لِقَائِي عَدُوِّي فِي الشَّهَادَةِ وَ تَوْطِينِي نَفْسِي عَلَى الْمَنِيَّةِ لَأَحْبَبْتُ أَلَّا [أَبْقَى‏] أَلْقَى مَعَ هَؤُلَاءِ يَوْماً وَاحِداً وَ لَا أَلْتَقِيَ بِهِمْ أَبَداً

I^-asws ask Allah^-azwj the Exalted to Make a relief to be for me^-asws from them. By Allah^-azwj! Had it not been my eagerness to meet my^-asws enemies (in battle) regarding the martyrdom, and making myself good upon the death, I^-asws would love not to remain with them even for one day, nor meet (the enemy) with them, ever!’’[290]

36 و من كتاب له ع إلى أخيه عقيل بن أبي طالب في ذكر جيش أنفذه إلى بعض الأعداء و هو جواب كتاب كتبه إليه عقيل‏

Letter 36 – And from a letter of his^-asws to his^-asws brother Aqeel, son of Abu Talib^-as in mention of an army he^-asws had dispatched to some of the enemies, and it is a reply of a letter Aqeel had written to him^-asws

فَسَرَّحْتُ إِلَيْهِ جَيْشاً كَثِيفاً مِنَ الْمُسْلِمِينَ فَلَمَّا بَلَغَهُ ذَلِكَ شَمَّرَ هَارِباً وَ نَكَصَ نَادِماً فَلَحِقُوهُ بِبَعْضِ الطَّرِيقِ وَ قَدْ طَفَّلَتِ‏ الشَّمْسُ لِلْإِيَابِ‏ فَاقْتَتَلُوا شَيْئاً كَلَا وَ لَا فَمَا كَانَ إِلَّا كَمَوْقِفِ سَاعَةٍ حَتَّى نَجَا جَرِيضاً بَعْدَ مَا أُخِذَ مِنْهُ بِالْمُخَنَّقِ‏ وَ لَمْ يَبْقَ [مَعَهُ‏] مِنْهُ غَيْرُ الرَّمَقِ‏ فَلَأْياً بِلَأْيٍ‏ مَا نَجَا

‘I^-asws have released a condensed army from the Muslims to him. When that reached him, he rolled up fleeing and lowered his head in regret. They caught up with him at one of the roads, and the sun had turned for the setting. They fought for a little while. It wasn’t except like pausing for a while until he escaped choking in his own saliva after he had been seized by the throat, and there had not remained from him apart from the last breath. It was with difficulty that he escaped.

فَدَعْ عَنْكَ قُرَيْشاً وَ تَرْكَاضَهُمْ‏ فِي الضَّلَالِ وَ تَجْوَالَهُمْ‏ فِي الشِّقَاقِ‏ وَ جِمَاحَهُمْ‏ فِي التِّيهِ‏ فَإِنَّهُمْ قَدْ أَجْمَعُوا عَلَى حَرْبِي كَإِجْمَاعِهِمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ص قَبْلِي فَجَزَتْ قُرَيْشاً عَنِّي الْجَوَازِي‏ فَقَدْ قَطَعُوا رَحِمِي وَ سَلَبُونِي سُلْطَانَ ابْنِ أُمِّي

So, leave from you Quraysh and their rushing into the straying, and their wandering in the wretchedness, and their galloping into the labyrinth. They have united upon battling me^-asws just as their unison had been upon battling Rasool-Allah^-saww before me^-asws. Quraysh will get their Recompense on my^-asws behalf, for they cut off my^-asws relationships, and they stripped me^-asws of the authority of the son^-saww of my^-asws uncle^-as.

‏ وَ أَمَّا مَا سَأَلْتَ عَنْهُ مِنْ رَأْيِي فِي الْقِتَالِ فَإِنَّ رَأْيِي قِتَالُ الْمُحِلِّينَ‏ حَتَّى أَلْقَى اللَّهَ لَا يَزِيدُنِي كَثْرَةُ النَّاسِ حَوْلِي عِزَّةً وَ لَا تَفَرُّقُهُمْ عَنِّي وَحْشَةً وَ لَا تَحْسَبَنَّ ابْنَ أَبِيكَ وَ لَوْ أَسْلَمَهُ النَّاسُ مُتَضَرِّعاً مُتَخَشِّعاً وَ لَا مُقِرّاً لِلضَّيْمِ‏ وَاهِناً وَ لَا سَلِسَ الزِّمَامِ‏ لِلْقَائِدِ وَ لَا وَطِي‏ءَ الظَّهْرِ لِلرَّاكِبِ [الْمُقْتَعِدِ] الْمُتَقَعِّدِ

And as for what you asked about of my^-asws view regarding the battle. My^-asws view is that I^-asws should fight the cunning one (Muawiya) until I^-asws meet Allah^-azwj. The abundance of the people around me^-asws does not increase me^-asws in honour, nor does their dispersing away from me^-asws makes me^-asws lonely, nor reckon the son^-asws of your father^-as to be pleading, scared and even if the people submit him^-asws (to the enemy), nor will he^-asws accept to be a weak person, nor be chained by reins to the leader, nor bend the back for the rider to sit upon.

وَ لَكِنَّهُ كَمَا قَالَ أَخُو بَنِي سَلِيمٍ‏

فَإِنْ تَسْأَلِينِي كَيْفَ أَنْتَ فَإِنَّنِي‏		صَبُورٌ عَلَى رَيْبِ الزَّمَانِ صَلِيبُ‏
يَعِزُّ عَلَيَ‏ أَنْ تُرَى بِي كَآبَةٌ		فَيَشْمَتَ عَادٍ أَوْ يُسَاءَ حَبِيبُ‏

But he^-asws is like what the brother of the clan of Suleym had said (in a couplet), ‘And if you were to ask me, ‘How are you?’, then I am patient, solid against the suspicions of the times. It is grievous upon me if you were to see me gloomy, so an enemy would gloat, or a beloved would worsen’’.[291]

37 و من كتاب له ع إلى معاوية

Letter 37 – And from a letter of his^-asws to Muawiya

فَسُبْحَانَ اللَّهِ مَا أَشَدَّ لُزُومَكَ لِلْأَهْوَاءَ الْمُبْتَدَعَةِ وَ الْحَيْرَةِ الْمُتَّبَعَةِ مَعَ تَضْيِيعِ الْحَقَائِقِ وَ اطِّرَاحِ الْوَثَائِقِ الَّتِي هِيَ لِلَّهِ [تَعَالَى‏] طِلْبَةٌ وَ عَلَى عِبَادِهِ حُجَّةٌ

‘Glory be to Allah^-azwj! How intense is your adherence to the innovative personal desires, and hesitative bewilderment, along with wasting (ignoring) the realities, and dropping the trustees which are for Allah^-azwj the Exalted as a requirement as Divine Authorities upon His^‑azwj servants.

فَأَمَّا إِكْثَارُكَ الْحِجَاجَ‏ عَلَى عُثْمَانَ وَ قَتَلَتِهِ فَإِنَّكَ إِنَّمَا نَصَرْتَ عُثْمَانَ حَيْثُ كَانَ النَّصْرُ لَكَ وَ خَذَلْتَهُ حَيْثُ كَانَ النَّصْرُ لَهُ وَ السَّلَامُ‏

As for your frequenting the argument upon Usman and his killers, rather you had helped Usman when the help was (actually) for you, and you abandoned him when the help was for him. And the greetings’.[292]

38 و من كتاب له ع إلى أهل مصر لما ولى عليهم الأشتر

Letter 38 – And from a letter of his^-asws to the people of Egypt when he^-asws made Al Ashtar a governor upon them

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى الْقَوْمِ الَّذِينَ غَضِبُوا لِلَّهِ حِينَ‏ عُصِيَ فِي أَرْضِهِ وَ ذُهِبَ بِحَقِّهِ فَضَرَبَ الْجَوْرُ سُرَادِقَهُ‏ عَلَى الْبَرِّ وَ الْفَاجِرِ وَ الْمُقِيمِ وَ الظَّاعِنِ‏ فَلَا مَعْرُوفٌ يُسْتَرَاحُ إِلَيْهِ‏ وَ لَا مُنْكَرٌ يُتَنَاهَى عَنْهُ

‘From a servant of Allah^-azwj Ali^-asws Amir Al-Momineen, to the people, those who were angered for the Sake of Allah^-azwj when He^-azwj was disobeyed in His^-azwj earth and His^-azwj Rights were done away with. The tyranny struck its tent upon the righteous and the immoral, and the residents and the foreigners, so there was no goodness one could be resting to, neither it nor any evil one could keep aside from it.

أَمَّا بَعْدُ فَقَدْ بَعَثْتُ إِلَيْكُمْ عَبْداً مِنْ عِبَادِ اللَّهِ لَا يَنَامُ أَيَّامَ الْخَوْفِ وَ لَا يَنْكُلُ‏ عَنِ الْأَعْدَاءِ سَاعَاتِ الرَّوْعِ‏ أَشَدَّ عَلَى الْفُجَّارِ مِنْ حَرِيقِ النَّارِ وَ هُوَ مَالِكُ بْنُ الْحَارِثِ أَخُو مَذْحِجٍ‏

As for after, I^-asws am sending to you a servant from the servants of Allah^-azwj. He neither sleeps during the days of fear nor does he shy away from the enemies during the times of dread. He is severer upon the transgressors than the burning of the fire, and he is Malik Bin Al-Haris, brother of (clan of) Muzhij.

فَاسْمَعُوا لَهُ وَ أَطِيعُوا أَمْرَهُ فِيمَا طَابَقَ الْحَقَّ فَإِنَّهُ سَيْفٌ مِنْ سُيُوفِ اللَّهِ لَا كَلِيلُ‏ الظُّبَةِ وَ لَا نَابِي‏ الضَّرِيبَةِ فَإِنْ أَمَرَكُمْ أَنْ تَنْفِرُوا فَانْفِرُوا وَ إِنْ أَمَرَكُمْ أَنْ تُقِيمُوا فَأَقِيمُوا فَإِنَّهُ لَا يُقْدِمُ وَ لَا يُحْجِمُ وَ لَا يُؤَخِّرُ وَ لَا يُقَدِّمُ إِلَّا عَنْ أَمْرِي وَ قَدْ آثَرْتُكُمْ بِهِ‏ عَلَى نَفْسِي لِنَصِيحَتِهِ لَكُمْ وَ شِدَّةِ شَكِيمَتِهِ‏ عَلَى عَدُوِّكُمْ‏

Listen to him and obey his orders in what is in accordance with the truth for he is a sword from the swords of Allah^-azwj, neither dull of the edge nor improper of the striking. If he orders you to mobilise, then mobilise, and if he orders you to stay, then stay, for he will neither advance, nor attack, nor delay, nor send (anyone) ahead except from my^-asws orders, and I^-asws have preferred you all with him over myself^-asws for his advice to you all and severity of his harshness upon your enemies’.[293]

39 و من كتاب له ع إلى عمرو بن العاص‏

Letter 39 – And from a letter of his^-asws to Amro Bin Al Aas

فَإِنَّكَ قَدْ جَعَلْتَ دِينَكَ تَبَعاً لِدُنْيَا امْرِئٍ ظَاهِرٍ غَيُّهُ مَهْتُوكٍ سِتْرُهُ يَشِينُ الْكَرِيمَ بِمَجْلِسِهِ وَ يُسَفِّهُ الْحَلِيمَ بِخِلْطَتِهِ

‘Surely, you have made your religion as a follower of the world, (following) a person whose error is apparent, his veil is torn. He disgraces the honourable ones in his gathering, and he stultifies (humiliates) the forbearing one with his mingling.

فَاتَّبَعْتَ أَثَرَهُ وَ طَلَبْتَ فَضْلَهُ اتِّبَاعَ الْكَلْبِ لِلضِّرْغَامِ‏ يَلُوذُ بِمَخَالِبِهِ وَ يَنْتَظِرُ مَا يُلْقَى إِلَيْهِ مِنْ فَضْلِ فَرِيسَتِهِ فَأَذْهَبْتَ دُنْيَاكَ وَ آخِرَتَكَ وَ لَوْ بِالْحَقِّ أَخَذْتَ أَدْرَكْتَ مَا طَلَبْتَ

You are following his tracks and seeking his grace, (like) the dog follows the lion, looking at his paws and awaiting what would be thrown at it from the extras of his prey. Your world is gone and so has your Hereafter, and if you had taken with the truth, you would have achieved what you are seeking.

فَإِنْ [يُمَكِّنِ‏] يُمَكِّنِّي اللَّهُ مِنْكَ وَ مِنِ ابْنِ أَبِي سُفْيَانَ أَجْزِكُمَا بِمَا قَدَّمْتُمَا وَ إِنْ تُعْجِزَا وَ تَبْقَيَا فَمَا أَمَامَكُمَا شَرٌّ لَكُمَا وَ السَّلَامُ‏

If Allah^-azwj were to Enable me^-asws from you, and from Ibn Abu Sufyan, I^-asws would recompense you both with what you have sent ahead, and if I^-asws am unable and you two remain alive, then whatever is in front of you is eviler for you both. And the greetings’.[294]

40 و من كتاب له ع إلى بعض عماله‏

Letter 40 – And from a letter of his^-asws to one of his^-asws office bearers

أَمَّا بَعْدُ فَقَدْ بَلَغَنِي عَنْكَ أَمْرٌ إِنْ كُنْتَ فَعَلْتَهُ فَقَدْ أَسْخَطْتَ رَبَّكَ وَ عَصَيْتَ إِمَامَكَ وَ أَخْزَيْتَ أَمَانَتَكَ‏

‘As for after, a matter has reached me^-asws about you, if you have done it, you have Annoyed your Lord^-azwj and disobeyed your Imam^-asws, and disgraced your entrustment.

بَلَغَنِي أَنَّكَ جَرَّدْتَ‏ الْأَرْضَ فَأَخَذْتَ مَا تَحْتَ قَدَمَيْكَ وَ أَكَلْتَ مَا تَحْتَ يَدَيْكَ فَارْفَعْ إِلَيَّ حِسَابَكَ وَ اعْلَمْ أَنَّ حِسَابَ اللَّهِ أَعْظَمُ مِنْ حِسَابِ النَّاسِ وَ السَّلَامُ‏

It has reached me^-asws that you have ruined the land and have seized whatever was under your feet and have devoured whatever was under your hand. Raise your account to be and know that the Reckoning of Allah^-azwj is mightier than the accounting of the people’.[295]

41 و من كتاب له ع إلى بعض عماله‏

Letter 41 – From a letter of his^-asws to one of his^-asws office bearers (Abdullah Ibn Abbas – Muslims take Ahadith from him)

أَمَّا بَعْدُ فَإِنِّي كُنْتُ أَشْرَكْتُكَ فِي أَمَانَتِي‏ وَ جَعَلْتُكَ شِعَارِي وَ بِطَانَتِي وَ لَمْ يَكُنْ [فِي أَهْلِي رَجُلٌ‏] رَجُلٌ مِنْ أَهْلِي أَوْثَقَ مِنْكَ فِي نَفْسِي لِمُوَاسَاتِي‏ وَ مُوَازَرَتِي‏ وَ أَدَاءِ الْأَمَانَةِ إِلَيَّ

‘As for after, I^-asws used to participate you in my^-asws entrustments and made you my^-asws consultant and my^-asws confidant, and there does not happen to be any man among my^-asws family members more trustworthy than you are regarding myself^-asws, to sympathise with me^‑asws, and as my^-asws back-up, and fulfilling the entrustments tome^-asws.

فَلَمَّا رَأَيْتَ الزَّمَانَ عَلَى ابْنِ عَمِّكَ‏ قَدْ كَلِبَ‏ وَ الْعَدُوَّ قَدْ حَرِبَ‏ وَ أَمَانَةَ النَّاسِ قَدْ خَزِيَتْ‏ وَ هَذِهِ الْأُمَّةَ قَدْ [فَتَكَتْ‏] فَنَكَتْ‏ وَ شَغَرَتْ‏ قَلَبْتَ لِابْنِ عَمِّكَ ظَهْرَ الْمِجَنِ‏ فَفَارَقْتَهُ مَعَ الْمُفَارِقِينَ وَ خَذَلْتَهُ مَعَ الْخَاذِلِينَ وَ خُنْتَهُ مَعَ الْخَائِنِينَ

When you (Ibn Abbas) saw the times to have overturned upon the son^-asws of your uncle^-as, and the enemies to have declared war, and entrustments of the people to have been sold-out, and this community had assaulted and vacated, you (Ibn Abbas) overturned to the son^‑asws of your uncle^-as, exposing the shield, so you separated along with the separating ones, and forsook (abandoned) along with the forsaking ones, and betrayed him^-asws along with the betraying ones.

فَلَا ابْنَ عَمِّكَ آسَيْتَ‏ وَ لَا الْأَمَانَةَ أَدَّيْتَ وَ كَأَنَّكَ لَمْ تَكُنِ اللَّهَ تُرِيدُ بِجِهَادِكَ وَ كَأَنَّكَ لَمْ تَكُنْ عَلَى بَيِّنَةٍ مِنْ رَبِّكَ وَ كَأَنَّكَ إِنَّمَا كُنْتَ تَكِيدُ هَذِهِ الْأُمَّةَ عَنْ دُنْيَاهُمْ وَ تَنْوِي غِرَّتَهُمْ‏ عَنْ فَيْئِهِمْ‏

Thus, you neither comforted the son^-asws of your uncle^-as nor did you fulfil the entrustments, and it is as if you do not happen to intend Allah^-azwj in your Jihad, and it is as if you do not happen to have any proof from your Lord^-azwj, and it is as if you were rather plotting with this community about their world and intending to deceive them of their war booty.

فَلَمَّا أَمْكَنَتْكَ الشِّدَّةُ فِي خِيَانَةِ الْأُمَّةِ أَسْرَعْتَ الْكَرَّةَ وَ عَاجَلْتَ الْوَثْبَةَ وَ اخْتَطَفْتَ مَا قَدَرْتَ عَلَيْهِ مِنْ أَمْوَالِهِمُ الْمَصُونَةِ لِأَرَامِلِهِمْ وَ أَيْتَامِهِمُ اخْتِطَافَ الذِّئْبِ الْأَزَلِ‏ دَامِيَةَ الْمِعْزَى‏ الْكَسِيرَةَ فَحَمَلْتَهُ إِلَى الْحِجَازِ رَحِيبَ الصَّدْرِ بِحَمْلِهِ غَيْرَ مُتَأَثِّمٍ‏ مِنْ أَخْذِهِ

When the difficulties enabled you in betraying the community, you were quick of the turning and hastened the pouncing, and you snatched from their wealth whatever you were able upon which had been protected for their widows and their orphans (like) the snatching by the wolf a helpless wounded goat. Then you carried it to Al-Hijaz, broadening the chest, carrying it upon without any guilt of having taken it.

كَأَنَّكَ لَا أَبَا لِغَيْرِكَ‏ حَدَرْتَ‏ إِلَى أَهْلِكَ تُرَاثَكَ‏ مِنْ أَبِيكَ وَ أُمِّكَ فَسُبْحَانَ اللَّهِ أَ مَا تُؤْمِنُ بِالْمَعَادِ أَ وَ مَا تَخَافُ نِقَاشَ‏ الْحِسَابِ أَيُّهَا الْمَعْدُودُ كَانَ عِنْدَنَا مِنْ أُولِي الْأَلْبَابِ

It is as if there was no father for others, you rolled down upon the people as being your inheritance from your father and your mother. Glory be to Allah^-azwj! Are you not believing in the Hereafter? Are you not fearing from the argument of the Reckoning? O you, the one who was counted with us as being with the understanding!

كَيْفَ تُسِيغُ‏ شَرَاباً وَ طَعَاماً وَ أَنْتَ تَعْلَمُ أَنَّكَ تَأْكُلُ حَرَاماً وَ تَشْرَبُ حَرَاماً وَ تَبْتَاعُ الْإِمَاءَ وَ تَنْكِحُ النِّسَاءَ مِنْ أَمْوَالِ الْيَتَامَى وَ الْمَسَاكِينِ وَ الْمُؤْمِنِينَ وَ الْمُجَاهِدِينَ الَّذِينَ أَفَاءَ اللَّهُ عَلَيْهِمْ هَذِهِ الْأَمْوَالَ وَ أَحْرَزَ بِهِمْ هَذِهِ الْبِلَادَ

How can you partake drink and food while you know that you are eating unlawfully and drinking unlawfully, and you are buying the maids and marrying the women from the wealth of the orphans and the poor and the Momineen and the fighters, the ones Allah^-azwj had Legalised this wealth upon them and Protects this city by them?

فَاتَّقِ اللَّهَ وَ ارْدُدْ إِلَى هَؤُلَاءِ الْقَوْمِ أَمْوَالَهُمْ فَإِنَّكَ إِنْ لَمْ تَفْعَلْ ثُمَّ أَمْكَنَنِي اللَّهُ مِنْكَ لَأُعْذِرَنَّ إِلَى اللَّهِ فِيكَ‏ 3841 وَ لَأَضْرِبَنَّكَ بِسَيْفِي الَّذِي مَا ضَرَبْتُ بِهِ أَحَداً إِلَّا دَخَلَ‏ النَّارَ

Fear Allah^-azwj, and return to these people their wealth, for you, if you do not do so, then Allah^‑azwj Enables me^-asws from you, I^-asws shall excuse myself^-asws to Allah^-azwj regarding you and strike you with my^-asws sword which no one has been struck by it except he entered the Fire.

وَ وَ اللَّهِ لَوْ أَنَّ الْحَسَنَ وَ الْحُسَيْنَ فَعَلَا مِثْلَ الَّذِي فَعَلْتَ مَا كَانَتْ لَهُمَا عِنْدِي هَوَادَةٌ وَ لَا ظَفِرَا مِنِّي بِإِرَادَةٍ حَتَّى آخُذَ الْحَقَّ مِنْهُمَا وَ أُزِيحَ الْبَاطِلَ عَنْ مَظْلَمَتِهِمَا

And, by Allah^-azwj, even if Al-Hassan^-asws and Al-Hassan^-asws were to do similar to your deed which you have done, there would not have been any clemency for them^-asws with me^-asws nor any success from me^-asws until I^-asws would have taken it back from them^-asws and removed the falsehood from their^-asws injustices.

وَ أُقْسِمُ بِاللَّهِ رَبِّ الْعَالَمِينَ مَا يَسُرُّنِي أَنَّ مَا أَخَذْتَهُ مِنْ أَمْوَالِهِمْ حَلَالٌ لِي أَتْرُكُهُ مِيرَاثاً لِمَنْ بَعْدِي

And I^-asws swear by Allah^-azwj, Lord^-azwj of the worlds! It would not make me^-asws happy if I^-asws were to take it from their wealth as being permissible for me^-asws and leave it as an inheritance for the ones after me^-asws.

فَضَحِّ رُوَيْداً فَكَأَنَّكَ قَدْ بَلَغْتَ الْمَدَى‏ وَ دُفِنْتَ تَحْتَ الثَّرَى‏ وَ عُرِضَتْ عَلَيْكَ أَعْمَالُكَ بِالْمَحَلِّ الَّذِي يُنَادِي الظَّالِمُ فِيهِ بِالْحَسْرَةِ وَ يَتَمَنَّى الْمُضَيِّعُ فِيهِ الرَّجْعَةَ وَ لاتَ حِينَ مَناصٍ‏

Have a little shame! It is as if you have reached the limit (of your life), and have already been buried under the soil, and your deeds are being presented to you at the place which the unjust one would be calling out in with the regret, and he who wasted would wish for the return during it: so they called out for escape when it was too late? [38:3]’.[296]

42 و من كتاب له ع إلى عمر بن أبي سلمة المخزومي و كان عامله على البحرين، فعزله، و استعمل نعمان بن عجلان الزّرقي مكانه‏

Letter 42 – And from a letter of his^-asws to Umar Bin Abu Salmah, and he was his^-asws office bearer upon Al Bahrain, so he removed him and utilised Nu’man Bin Ajlan Al Zarqi in his place

أَمَّا بَعْدُ فَإِنِّي قَدْ وَلَّيْتُ النُّعْمَانَ بْنِ عَجْلَانَ الزُّرَقِيَّ عَلَى الْبَحْرَيْنِ وَ نَزَعْتُ يَدَكَ بِلَا ذَمٍّ لَكَ وَ لَا تَثْرِيبٍ‏ عَلَيْكَ

As for after, I^-asws have placed al Numan Bin Al-Ajlan in charge upon Al-Bahrain and have removed your hand from without any condemnation to you, nor any reproach upon you.

فَلَقَدْ أَحْسَنْتَ الْوِلَايَةَ وَ أَدَّيْتَ الْأَمَانَةَ فَأَقْبِلْ غَيْرَ ظَنِينٍ‏ وَ لَا مَلُومٍ وَ لَا مُتَّهَمٍ وَ لَا مَأْثُومٍ- [فَقَدْ] فَلَقَدْ أَرَدْتُ الْمَسِيرَ إِلَى ظَلَمَةِ أَهْلِ الشَّامِ وَ أَحْبَبْتُ أَنْ تَشْهَدَ مَعِي فَإِنَّكَ مِمَّنْ أَسْتَظْهِرُ بِهِ‏ عَلَى جِهَادِ الْعَدُوِّ وَ إِقَامَةِ عَمُودِ الدِّينِ إِنْ شَاءَ اللَّهُ‏

You have done well in the governance and fulfilled the entrustment, so come back without any suspicions, nor blame, nor accusation, nor having sinned, for I^-asws have intended the travelling to the oppressors of the people of Syria, and I^-asws would love it if you could attend with me^-asws, for you are from the one I^-asws can be backed up with upon fighting the enemy, and establish the pillars of the religion, if Allah^-azwj so Desires’.[297]

43 و من كتاب له ع إلى مصقلة بن هبيرة الشيباني و هو عامله على أردشيرخرة

Letter 43 – And from a letter of his^-asws to Masqalah Bin Hubeyra Al-Shaybani, and he was his^-asws office bearer upon Ardasheyr Khura

بَلَغَنِي عَنْكَ أَمْرٌ إِنْ كُنْتَ فَعَلْتَهُ فَقَدْ أَسْخَطْتَ إِلَهَكَ وَ عَصَيْتَ إِمَامَكَ أَنَّكَ تَقْسِمُ فَيْ‏ءَ الْمُسْلِمِينَ الَّذِي حَازَتْهُ رِمَاحُهُمْ وَ خُيُولُهُمْ وَ أُرِيقَتْ عَلَيْهِ دِمَاؤُهُمْ فِيمَنِ اعْتَامَكَ‏ مِنْ أَعْرَابِ قَوْمِكَ

‘A matter has reached me^-asws about you, if you have done it, you have annoyed your God^-azwj and disobeyed your Imam^-asws. It has reached me that you are distributing the war booty of the Muslims, those who had possessed it by their spears and their horses, and their blood has been spilt upon it, (distributing it) among the ones with relationships from the Bedouins of your people.

فَوَالَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ 3854 لَئِنْ كَانَ ذَلِكَ حَقّاً لَتَجِدَنَّ لَكَ عَلَيَّ هَوَاناً وَ لَتَخِفَّنَّ عِنْدِي مِيزَاناً فَلَا تَسْتَهِنْ بِحَقِّ رَبِّكَ وَ لَا تُصْلِحْ دُنْيَاكَ بِمَحْقِ دِينِكَ فَتَكُونَ مِنَ الْأَخْسَرِينَ أَعْمَالًا

By the One^-azwj Who Split the seed and Formed the person! If that was true, you will be found lowly to me^-asws and be held in light estimation in my^-asws presence. Do not underestimate a right of your Lord^-azwj and do not better your world by obliterating your religion, for you will become from the loss incurring office bearers.

أَلَا وَ إِنَّ حَقَّ مَنْ قِبَلَكَ‏ وَ قِبَلَنَا مِنَ الْمُسْلِمِينَ فِي قِسْمَةِ هَذَا الْفَيْ‏ءِ سَوَاءٌ يَرِدُونَ عِنْدِي عَلَيْهِ وَ يَصْدُرُونَ عَنْهُ‏

Indeed! And the right of the Muslims from ones before us and before you regarding the apportionment of this was booty, is the same. They are arriving to it in my^-asws presence and are returning from it. And the greetings’.[298]

44 و من كتاب له ع إلى زياد ابن أبيه و قد بلغه أن معاوية كتب إليه يريد خديعته باستلحاقه‏

Letter 44 – And from a letter of his^-asws to Ziyad Ibn Abeeh, and it had reached him that Muawiya had written to him intending to deceive him with his annexation

وَ قَدْ عَرَفْتُ أَنَّ مُعَاوِيَةَ كَتَبَ إِلَيْكَ يَسْتَزِلُ‏ لُبَّكَ‏ وَ يَسْتَفِلُ‏ غَرْبَكَ‏ فَاحْذَرْهُ فَإِنَّمَا هُوَ الشَّيْطَانُ يَأْتِي الْمَرْءَ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ لِيَقْتَحِمَ غَفْلَتَهُ‏ وَ يَسْتَلِبَ غِرَّتَهُ‏

‘And I^-asws have come to know that Muawiya has written to you to reduce your understanding and blunt your sharpness. Be cautious of him, for he is the Satan^-la who comes to the people from his front, and from behind him, and from his right and from his left, in order to storm him unawares, and take away his zeal.

وَ قَدْ كَانَ مِنْ أَبِي سُفْيَانَ فِي زَمَنِ عُمَرَ بْنِ الْخَطَّابِ فَلْتَةٌ مِنْ حَدِيثِ النَّفْسِ وَ نَزْغَةٌ مِنْ نَزَغَاتِ الشَّيْطَانِ لَا يَثْبُتُ بِهَا نَسَبٌ وَ لَا يُسْتَحَقُّ بِهَا إِرْثٌ وَ الْمُتَعَلِّقُ بِهَا كَالْوَاغِلِ الْمُدَفَّعِ وَ النَّوْطِ الْمُذَبْذَبِ‏

And it had happened from Abu Sufyan during the time of Umar Bin Al-Khattab, a slip from the self-discussion, and an evil suggestion from the evil insinuations of the Satan^-la. Neither was any lineage established by it nor any inheritance was deserved by it, and the one attaching with it was like the uninvited guest pushed away, and the dangling cup’.

فَلَمَّا قَرَأَ زِيَادٌ الْكِتَابَ قَالَ شَهِدَ بِهَا وَ رَبِّ الْكَعْبَةِ وَ لَمْ تَزَلْ فِي نَفْسِهِ حَتَّى ادَّعَاهُ مُعَاوِيَةُ

When Ziyad read his^-asws letter, he said, ‘He^-asws has testified with it, by Lord^-azwj of the Kabah!’ And it did not cease to be in his mind until Muawiya claimed him (as his brother)’.

[قال الرضي قوله ع الواغل هو الذي يهجم على الشرب ليشرب معهم و ليس منهم فلا يزال مدفعا محاجزا

Al-Razi said, ‘His^-asws words: ‘Uninvited guest’ (Waghil), means the man who joins the drinking group to drink with them, but he is not one of them. He is therefore constantly turned away and pushed away.

و النوط المذبذب هو ما يناط برحل الراكب من قعب أو قدح أو ما أشبه ذلك فهو أبدا يتقلقل إذا حث ظهره و استعجل سيره‏]

And as for his^-asws words: ‘and the dangling cup’, it is what dangles with the riding animal of the rider, either a cup, or a mug, or what resembles that, so it tends to dangle all the time whenever he urges his riding animal and hastens his travel’.[299]

45 و من كتاب له ع إلى عثمان بن حنيف الأنصاري و كان عامله على البصرة و قد بلغه أنه دعي إلى وليمة قوم من أهلها، فمضى إليها-

Letter 45 – And from a letter of his^-asws to Usman Bin Huneyf Al-Ansari, and he was his^-asws office bearer, and it had reached him^-asws that he had been invited to a wedding feast of a group from its people, so had gone to it.

قوله: أَمَّا بَعْدُ يَا ابْنَ حُنَيْفٍ فَقَدْ بَلَغَنِي أَنَّ رَجُلًا مِنْ فِتْيَةِ أَهْلِ الْبَصْرَةِ دَعَاكَ إِلَى مَأْدُبَةٍ فَأَسْرَعْتَ إِلَيْهَا تُسْتَطَابُ‏ لَكَ الْأَلْوَانُ‏ وَ تُنْقَلُ إِلَيْكَ الْجِفَانُ‏ وَ مَا ظَنَنْتُ أَنَّكَ تُجِيبُ إِلَى طَعَامِ قَوْمٍ عَائِلُهُمْ‏ مَجْفُوٌّ وَ غَنِيُّهُمْ مَدْعُوٌّ

His^-asws words: ‘As for after, O Ibn Huneyf! It has reached me^-asws that a man from the youths of the people of Basra had called you to a meal, so you hastened to it. A variety had been prepared for you and the pots were transferred to you, and I^-asws had not thought that you would have answered to a mean people who turn away their destitute and invite their rich ones.

فَانْظُرْ إِلَى مَا تَقْضَمُهُ‏ مِنْ هَذَا الْمَقْضَمِ فَمَا اشْتَبَهَ عَلَيْكَ عِلْمُهُ فَالْفِظْهُ‏ وَ مَا أَيْقَنْتَ بِطِيبِ [وَجْهِهِ‏] وُجُوهِهِ فَنَلْ مِنْهُ

Look at what you are nibbling from these nibbles! Whatever its knowledge is suspicious to you, so leave it, and whatever you are certain of the goodness of its aspect, then take from it.

أَلَا وَ إِنَّ لِكُلِّ مَأْمُومٍ إِمَاماً يَقْتَدِي بِهِ وَ يَسْتَضِي‏ءُ بِنُورِ عِلْمِهِ أَلَا وَ إِنَّ إِمَامَكُمْ قَدِ اكْتَفَى مِنْ دُنْيَاهُ بِطِمْرَيْهِ‏ وَ مِنْ طُعْمِهِ‏ بِقُرْصَيْهِ‏

Indeed, and for every follower there is a leader he is being led by and is illuminated with the light of his knowledge. Indeed, and your Imam^-asws has sufficed from his^-asws world with his^-asws shabby rags (for clothing), and from his^-asws food with its two discs (of bread).

أَلَا وَ إِنَّكُمْ لَا تَقْدِرُونَ عَلَى ذَلِكَ وَ لَكِنْ أَعِينُونِي بِوَرَعٍ وَ اجْتِهَادٍ وَ عِفَّةٍ وَ سَدَادٍ فَوَاللَّهِ مَا كَنَزْتُ مِنْ دُنْيَاكُمْ تِبْراً وَ لَا ادَّخَرْتُ مِنْ غَنَائِمِهَا وَفْراً وَ لَا أَعْدَدْتُ لِبَالِي ثَوْبِي طِمْراً وَ لَا حُزْتُ مِنْ أَرْضِهَا شِبْراً وَ لَا أَخَذْتُ مِنْهُ إِلَّا كَقُوتِ أَتَانٍ دَبِرَةٍ وَ لَهِيَ فِي عَيْنِي أَوْهَى وَ أَوْهَنُ مِنْ عَفْصَةٍ مَقِرَةٍ

Indeed, and you are able upon that, but assist me^-asws with devoutness and the striving. By Allah^-azwj! I^-asws have not hoarded any gold from your world, nor have I hoarded any plentifulness from your war booties, nor have I^-asws prepared for my^-asws nights except two shabby clothes, nor have I^-asws cut out (for myself^-asws) a palm’s width from its land, nor have I^-asws taken from it except like the subsistence of one stabbed in the back (so he can only eat a little), and it is better in my^-asws eyes, and it is weaker than repeated gluttony.

بَلَى كَانَتْ فِي أَيْدِينَا فَدَكٌ مِنْ كُلِّ مَا أَظَلَّتْهُ السَّمَاءُ فَشَحَّتْ عَلَيْهَا نُفُوسُ قَوْمٍ وَ سَخَتْ عَنْهَا نُفُوسُ قَوْمٍ آخَرِينَ وَ نِعْمَ الْحَكَمُ اللَّهُ

‘But Fadak used to be in our^-asws hands from all what the sky shaded, but it was coveted upon by souls of a people, and relinquished from by the souls of others, and Allah^-azwj is the best Judge.

وَ مَا أَصْنَعُ بِفَدَكٍ‏ وَ غَيْرِ فَدَكٍ وَ النَّفْسُ مَظَانُّهَا فِي غَدٍ جَدَثٌ‏ تَنْقَطِعُ فِي ظُلْمَتِهِ آثَارُهَا وَ تَغِيبُ أَخْبَارُهَا وَ حُفْرَةٌ لَوْ زِيدَ فِي فُسْحَتِهَا وَ أَوْسَعَتْ يَدَا حَافِرِهَا لَأَضْغَطَهَا الْحَجَرُ وَ الْمَدَرُ وَ سَدَّ فُرَجَهَا التُّرَابُ الْمُتَرَاكِمُ وَ إِنَّمَا هِيَ نَفْسِي أَرُوضُهَا بِالتَّقْوَى لِتَأْتِيَ آمِنَةً يَوْمَ الْخَوْفِ الْأَكْبَرِ وَ تَثْبُتَ عَلَى جَوَانِبِ الْمَزْلَقِ‏

And what shall I^-asws do with Fadak, and other than Fadak, and the self will be found in the grave tomorrow, cutting off its tracks in the darkness and its news will disappear. It is such a pit, even if the hands of its diggers were to expand it, the stones and clay will narrow it and its holes will be blocked by the cumulative soil, and rather, it is my^-asws soul I^-asws am presenting it with the piety so that security will come to me^-asws on the Day of the great fear and be affirmed upon the slippery sides.

وَ لَوْ شِئْتُ لَاهْتَدَيْتُ الطَّرِيقَ إِلَى مُصَفَّى هَذَا الْعَسَلِ وَ لُبَابِ هَذَا الْقَمْحِ وَ نَسَائِجِ هَذَا الْقَزِّ وَ لَكِنْ هَيْهَاتَ أَنْ يَغْلِبَنِي هَوَايَ وَ يَقُودَنِي جَشَعِي‏ إِلَى تَخَيُّرِ الْأَطْعِمَةِ وَ لَعَلَّ بِالْحِجَازِ أَوْ الْيَمَامَةِ مَنْ لَا طَمَعَ لَهُ فِي الْقُرْصِ‏ وَ لَا عَهْدَ لَهُ بِالشِّبَعِ أَوْ أَبِيتَ مِبْطَاناً وَ حَوْلِي بُطُونٌ غَرْثَى‏ وَ أَكْبَادٌ حَرَّى‏

‘And had I^-asws so desired, I^-asws could have taken to the path to the clearest of this honey, and the best pulp of this wheat, and the weavings of this silk, but far be it for my^-asws whims to overcome me^-asws and my^-asws greed to lead me^-asws to choose the foods. Perhaps in Al-Hijaz or in Al-Yamama there is someone who has no hope for getting the disc (of bread) nor is there any chance for him with satiation, or should I^-asws be spending the night with a full belly and around me^-asws there are empty bellies and thirsty livers?

أَوْ أَكُونَ كَمَا قَالَ الْقَائِلُ-

وَ حَسْبُكَ [عَاراً] دَاءً أَنْ تَبِيتَ بِبِطْنَةٍ

وَ حَوْلَكَ أَكْبَادٌ تَحِنُّ إِلَى الْقِدِّ

Then I^-asws would become like what the speaker (poet) said, ‘And it suffices you as an illness that you spend the night with a full belly and around you there are livers yearning to the waterskin (pitcher)’

أَ أَقْنَعُ مِنْ نَفْسِي بِأَنْ يُقَالَ هَذَا أَمِيرُ الْمُؤْمِنِينَ وَ لَا أُشَارِكُهُمْ فِي مَكَارِهِ الدَّهْرِ أَوْ أَكُونَ أُسْوَةً لَهُمْ فِي جُشُوبَةِ الْعَيْشِ فَمَا خُلِقْتُ لِيَشْغَلَنِي أَكْلُ الطَّيِّبَاتِ كَالْبَهِيمَةِ الْمَرْبُوطَةِ هَمُّهَا عَلَفُهَا أَوِ الْمُرْسَلَةِ شُغُلُهَا تَقَمُّمُهَا تَكْتَرِشُ‏ مِنْ أَعْلَافِهَا وَ تَلْهُو عَمَّا يُرَادُ بِهَا أَوْ أُتْرَكَ سُدًى أَوْ أُهْمَلَ عَابِثاً أَوْ أَجُرَّ حَبْلَ الضَّلَالَةِ أَوْ أَعْتَسِفَ‏ طَرِيقَ الْمَتَاهَةِ

Should I^-asws be content from myself^-asws that it would be said to me, ‘Amir Al-Momineen’ while I^-asws do not participate in the difficulties of the time, or I^-asws become an example for them in the distresses of life? I^-asws have not been Created to eat the good things like the roaming animals whose main concern is their fodder, or like the sent animals who is too pre-occupied from its fodder to understand its purpose of what is intended with it, or should I^-asws be left in vain or neglected in vain, or I^-asws should pull a rope of straying, or I^-asws should roam the streets aimlessly?

وَ كَأَنِّي بِقَائِلِكُمْ يَقُولُ إِذَا كَانَ هَذَا قُوتُ ابْنِ أَبِي طَالِبٍ فَقَدْ قَعَدَ بِهِ الضَّعْفُ عَنْ قِتَالِ الْأَقْرَانِ وَ مُنَازَلَةِ الشُّجْعَانِ

And it is as if I^-asws am with a speaker of yours saying, when it was this time, ‘The son^-asws of Abu Talib^-asws, the weakness has made him^-asws to be seated back from fighting the foes and battling the braves’.

أَلَا وَ إِنَّ الشَّجَرَةَ الْبَرِّيَّةَ أَصْلَبُ عُوداً وَ الرَّوَاتِعَ الْخَضِرَةَ أَرَقُّ جُلُوداً وَ النَّابِتَاتِ الْعِذْيَةَ أَقْوَى وَقُوداً وَ أَبْطَأُ خُمُوداً.

Indeed! Remember, the tree of the forest is of stronger wood, and green branches and thin bark, and the vegetation of the wilderness is stronger as firewood and slow in burning out.

وَ أَنَا مِنْ رَسُولِ اللَّهِ كَالضَّوْءِ مِنَ الضَّوْءِ وَ الذِّرَاعِ مِنَ الْعَضُدِ وَ اللَّهِ لَوْ تَظَاهَرَتِ الْعَرَبُ عَلَى قِتَالِي لَمَا وَلَّيْتُ عَنْهَا وَ لَوْ أَمْكَنَتِ الْفُرَصُ مِنْ رِقَابِهَا لَسَارَعْتُ إِلَيْهَا وَ سَأَجْهَدُ فِي أَنْ أُطَهِّرَ الْأَرْضَ مِنْ هَذَا الشَّخْصِ الْمَعْكُوسِ وَ الْجِسْمِ الْمَرْكُوسِ‏ حَتَّى تَخْرُجَ الْمَدَرَةُ مِنْ بَيْنِ حَبِّ الْحَصِيدِ

And from Rasool-Allah^-saww, I^-asws am like the brother from the brother, and the forearm from the upper arm. By Allah^-azwj! Even if the Arabs were to back each other against fighting me^‑asws, I^-asws will not turn around from them, and if an opportunity enables me from their necks, I^-asws shall be quick to it and I^-asws shall struggle until I^-asws purify the earth from this perverse person (Muawiya) and of the inverted body, until the clods are thrown out from between the harvested seeds’.

وَ مِنْ هَذَا الْكِتَابِ وَ هُوَ آخِرُهُ-

And from this letter, and it is its end (part)

إِلَيْكِ عَنِّي‏ يَا دُنْيَا فَحَبْلُكِ عَلَى غَارِبِكِ‏ قَدِ انْسَلَلْتُ مِنْ مَخَالِبِكِ‏ وَ أَفْلَتُّ مِنْ حَبَائِلِكِ‏ وَ اجْتَنَبْتُ الذَّهَابَ فِي مَدَاحِضِكِ- أَيْنَ الْقُرُونُ الَّذِينَ غَرَرْتِهِمْ بِمَدَاعِبِكِ‏ أَيْنَ الْأُمَمُ الَّذِينَ فَتَنْتِهِمْ بِزَخَارِفِكِ فَهَا هُمْ رَهَائِنُ الْقُبُورِ وَ مَضَامِينُ اللُّحُودِ

To you, O world, get away from me^-asws! Your ropes are upon your shoulders and I^-asws have slipped away from your claws and have fled from your traps, and I^-asws am shunning the going into your slippery paths. Where are the generation which you deceived by your caress? Where are the communities which you tempted by your décor? Here they are as hostages in the graves, and contents of the pits.

وَ اللَّهِ لَوْ كُنْتِ شَخْصاً مَرْئِيّاً وَ قَالَباً حِسِّيّاً لَأَقَمْتُ عَلَيْكِ حُدُودَ اللَّهِ فِي عِبَادٍ غَرَرْتِهِمْ بِالْأَمَانِيِّ وَ أُمَمٍ أَلْقَيْتِهِمْ فِي الْمَهَاوِي‏ وَ مُلُوكٍ أَسْلَمْتِهِمْ إِلَى التَّلَفِ وَ أَوْرَدْتِهِمْ مَوَارِدَ الْبَلَاءِ إِذْ لَا وِرْدَ وَ لَا صَدَرَ

By Allah^-azwj! Had you been a visible person, and a body with feelings, I^-asws would have applied upon you the legal penalties of Allah^-azwj among the servants. You have deceived them with the hopes, and communities you have thrown into the collapse, and kings you submitted to the ruination, and their resource is a resource of the afflictions where there is neither any returning nor going.

هَيْهَاتَ مَنْ وَطِئَ دَحْضَكِ‏ زَلِقَ‏ وَ مَنْ رَكِبَ لُجَجَكِ غَرِقَ وَ مَنِ ازْوَرَّ عَنْ حَبَائِلِكِ وُفِّقَ وَ السَّالِمُ مِنْكِ لَا يُبَالِي إِنْ ضَاقَ بِهِ مُنَاخُهُ‏ وَ الدُّنْيَا عِنْدَهُ كَيَوْمٍ حَانَ‏ انْسِلَاخُهُ‏

Far be it! One who treads in your path slips, and one who rides the waves, drowns, and one stayed away from your traps was harmonised, and the one safe from you does not care if his environment is straitened with him, and the world in his presence is like a day its term is almost coming to an end.

اعْزُبِي‏ عَنِّي فَوَاللَّهِ لَا أَذِلُّ لَكِ فَتَسْتَذِلِّينِي وَ لَا أَسْلَسُ‏ لَكِ فَتَقُودِينِي وَ ايْمُ اللَّهِ يَمِيناً أَسْتَثْنِي فِيهَا بِمَشِيئَةِ اللَّهِ لَأَرُوضَنَّ نَفْسِي رِيَاضَةً تَهِشُ‏ مَعَهَا إِلَى الْقُرْصِ إِذَا قَدَرْتُ عَلَيْهِ مَطْعُوماً وَ تَقْنَعُ بِالْمِلْحِ مَأْدُوماً وَ لَأَدَعَنَ‏ مُقْلَتِي‏ كَعَيْنِ مَاءٍ نَضَبَ‏ مَعِينُهَا مُسْتَفْرِغَةً دُمُوعَهَا

Get away from me^-asws, for by Allah^-azwj, I^-asws will not humble myself^-asws to you so you^-asws would disgrace me^-asws, nor will I^-asws chain myself^-asws to you so you would lead me^-asws. And I^‑asws swear by Allah^-azwj an oath, I^-asws exclude myself^-asws in it by a Desire of Allah^-azwj! I^-asws shall train myself^-asws to be pleased with to a disc of bread when I^-asws am able upon it for feeding, and be content with salt as a seasoning, and I^-asws shall leave my^-asws eyes to empty themselves like a spring whose water has depleted, running out of its tears.

أَ تَمْتَلِئُ السَّائِمَةُ مِنْ رِعْيِهَا فَتَبْرُكَ وَ تَشْبَعُ الرَّبِيضَةُ مِنْ عُشْبِهَا فَتَرْبِضَ‏ وَ يَأْكُلُ عَلِيٌّ مِنْ زَادِهِ فَيَهْجَعَ‏ قَرَّتْ إِذاً عَيْنُهُ‏ إِذَا اقْتَدَى بَعْدَ السِّنِينَ الْمُتَطَاوِلَةِ بِالْبَهِيمَةِ الْهَامِلَةِ وَ السَّائِمَةِ الْمَرْعِيَّةِ

Would the livestock graze to their fill from their pastures, and they lie down, and the goats satiate from their fodder, and they go to their pens, and Ali^-asws would eat from his^-asws provision so his^-asws eyes would be delighted when he^-asws follows after the freely roaming beasts and the pasturing animals?

طُوبَى لِنَفْسٍ أَدَّتْ إِلَى رَبِّهَا فَرْضَهَا وَ عَرَكَتْ بِجَنْبِهَا بُؤْسَهَا وَ هَجَرَتْ فِي اللَّيْلِ غُمْضَهَا حَتَّى إِذَا غَلَبَ الْكَرَى‏ عَلَيْهَا افْتَرَشَتْ أَرْضَهَا وَ تَوَسَّدَتْ كَفَّهَا فِي مَعْشَرٍ أَسْهَرَ عُيُونَهُمْ خَوْفُ مَعَادِهِمْ وَ تَجَافَتْ‏ عَنْ مَضَاجِعِهِمْ‏ جُنُوبُهُمْ وَ هَمْهَمَتْ‏ بِذِكْرِ رَبِّهِمْ شِفَاهُهُمْ وَ تَقَشَّعَتْ‏ بِطُولِ اسْتِغْفَارِهِمْ ذُنُوبُهُمْ- أُولئِكَ حِزْبُ اللَّهِ أَلا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ‏

Beatitude be for a soul which fulfils to its Lord^-azwj of its obligations, and goes through the hardship, and avoids the sleep during the night until when the sleep overcomes him, he lies down in its ground and uses its hands as a pillow among a community whose eyes hold vigil fearing their Hereafter, and their sides stay away from their lying places, and their lips are humming with the mention of their Lord^-azwj and are cracked by the prolonged seeking of the Forgiveness for their sins. They are the party of Allah. Indeed! Surely the party of Allah, they are the successful ones [58:22].

فَاتَّقِ اللَّهَ يَا ابْنَ حُنَيْفٍ وَ لْتَكْفُفْ أَقْرَاصُكَ‏ لِيَكُونَ مِنَ النَّارِ خَلَاصُكَ‏

So, fear Allah^-azwj, O Ibn Huneyf, and suffice with your own discs of bread for these to become your escape from the Fire’.[300]

46 و من كتاب له ع إلى بعض عماله‏

Letter 46 – And from a letter of his^-asws to one of his^-asws office bearers

أَمَّا بَعْدُ فَإِنَّكَ مِمَّنْ أَسْتَظْهِرُ بِهِ عَلَى إِقَامَةِ الدِّينِ وَ أَقْمَعُ‏ بِهِ نَخْوَةَ الْأَثِيمِ‏ وَ أَسُدُّ بِهِ لَهَاةَ الثَّغْرِ الْمَخُوفِ‏

‘As for after, you are from the ones I^-asws find backing with upon establishing the religion and I^-asws can suppress by it the iniquity of the sinner, and I^-asws can defend by it the borders of the border-towns, the fearful.

فَاسْتَعِنْ بِاللَّهِ عَلَى مَا أَهَمَّكَ وَ اخْلِطِ الشِّدَّةَ بِضِغْثٍ‏ مِنَ اللِّينِ‏ وَ ارْفُقْ مَا كَانَ الرِّفْقُ أَرْفَقَ وَ اعْتَزِمْ بِالشِّدَّةِ حِينَ لَا تُغْنِي عَنْكَ إِلَّا الشِّدَّةُ وَ اخْفِضْ لِلرَّعِيَّةِ جَنَاحَكَ وَ ابْسُطْ لَهُمْ وَجْهَكَ وَ أَلِنْ لَهُمْ جَانِبَكَ وَ آسِ‏ بَيْنَهُمْ فِي اللَّحْظَةِ وَ النَّظْرَةِ وَ الْإِشَارَةِ وَ التَّحِيَّةِ حَتَّى لَا يَطْمَعَ الْعُظَمَاءُ فِي حَيْفِكَ‏ وَ لَا يَيْأَسَ الضُّعَفَاءُ مِنْ عَدْلِكَ وَ السَّلَامُ‏

Seek assistance with Allah^-azwj upon worries you (encounter), and mingle the severity with a portion of leniency, and be kind for as long as kindness was more appropriate, and be determined with the severity when nothing can avail you except the severity, and lower your wings towards the citizens and soften your attitude to them, and comfort between them during the glancing, and the looking, and the gesturing, and the welcoming until the great ones do not covet regarding your injustice nor do the weak ones despair from your justice. And the greetings’.[301]

47 و من وصية له ع للحسن و الحسين ع لما ضربه ابن ملجم لعنه الله‏

Letter 47 – And from a bequest of his^-asws to Al-Hassan^-asws and Al-Husayn^-asws when Ibn Muljim^-la, may Allah^-azwj Curse him^-la, had struck him^-asws

أُوصِيكُمَا بِتَقْوَى اللَّهِ وَ أَلَّا تَبْغِيَا الدُّنْيَا وَ إِنْ بَغَتْكُمَا وَ لَا تَأْسَفَا عَلَى شَيْ‏ءٍ مِنْهَا زُوِيَ‏ عَنْكُمَا

‘I^-asws bequeath to you^-asws both with fearing Allah^-azwj, and you^-asws will not seek the world and even if it seeks you^-asws, and you^-asws will not express regret upon anything from it impeded from you^-asws.

وَ قُولَا بِالْحَقِّ وَ اعْمَلَا لِلْأَجْرِ وَ كُونَا لِلظَّالِمِ خَصْماً وَ لِلْمَظْلُومِ عَوْناً أُوصِيكُمَا وَ جَمِيعَ وَلَدِي وَ أَهْلِي وَ مَنْ بَلَغَهُ كِتَابِي بِتَقْوَى اللَّهِ وَ نَظْمِ أَمْرِكُمْ وَ صَلَاحِ ذَاتِ بَيْنِكُمْ فَإِنِّي سَمِعْتُ جَدَّكُمَا ص يَقُولُ صَلَاحُ ذَاتِ الْبَيْنِ أَفْضَلُ مِنْ عَامَّةِ الصَّلَاةِ وَ الصِّيَامِ

And speak the truth and work for the Hereafter and be disputants to the oppressor and supporters to the oppressed. I^-asws bequeath to you^-asws two and entirety of my^-asws sons, and my family, then to the one my^-asws letter reached, to be with fear of Allah^-azwj systemise your affairs, and reconcile what is between yourselves, for I^-asws have heard your^-saww grandfather^‑asws saying: ‘Reconcile between yourselves is superior to the general Salat and the Fasts’.

اللَّهَ اللَّهَ فِي الْأَيْتَامِ فَلَا تُغِبُّوا أَفْوَاهَهُمْ وَ لَا يَضِيعُوا بِحَضْرَتِكُمْ‏

Allah^-azwj! Allah^-azwj regarding the orphans! Do not be heedless of their mouths nor let them be dropped in your presence.

وَ اللَّهَ اللَّهَ فِي جِيرَانِكُمْ فَإِنَّهُمْ وَصِيَّةُ نَبِيِّكُمْ مَا زَالَ يُوصِي بِهِمْ حَتَّى ظَنَنَّا أَنَّهُ سَيُوَرِّثُهُمْ‏

And Allah^-azwj! Allah^-azwj regarding your neighbours, for it is a bequest of your Prophet^-saww. He^‑saww did not cease to bequeath with them until we thought he^-saww would make them inherit.

وَ اللَّهَ اللَّهَ فِي الْقُرْآنِ لَا يَسْبِقُكُمْ بِالْعَمَلِ بِهِ غَيْرُكُمْ

And Allah^-azwj! Allah^-azwj regarding the Quran! Do not let others precede you all with the working with it.

وَ اللَّهَ اللَّهَ فِي الصَّلَاةِ فَإِنَّهَا عَمُودُ دِينِكُمْ

And Allah^-azwj! Allah^-azwj regarding the Salat, for it is a pillar of your religion!

وَ اللَّهَ اللَّهَ فِي بَيْتِ رَبِّكُمْ لَا تُخَلُّوهُ مَا بَقِيتُمْ فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا

And Allah^-azwj! Allah^-azwj regarding the House of your Lord^-azwj! Do not keep it empty for as long as you live, for if it is neglected, you will not be spared.

وَ اللَّهَ اللَّهَ فِي الْجِهَادِ بِأَمْوَالِكُمْ وَ أَنْفُسِكُمْ وَ أَلْسِنَتِكُمْ فِي سَبِيلِ اللَّهِ وَ عَلَيْكُمْ بِالتَّوَاصُلِ وَ التَّبَاذُلِ‏ وَ إِيَّاكُمْ وَ التَّدَابُرَ وَ التَّقَاطُعَ

And Allah^-azwj! Allah^-azwj regarding the Jihad with your wealth and yourselves and your tongues in the Way of Allah^-azwj, and upon you is to be with the connecting (the relatives) and the spending. And beware of the turning away (from each other) and the cutting off (the relationships).

لَا تَتْرُكُوا الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَيُوَلَّى عَلَيْكُمْ [أَشْرَارُكُمْ‏] شِرَارُكُمْ ثُمَّ تَدْعُونَ فَلَا يُسْتَجَابُ لَكُمْ

Do not neglect enjoining with the good and forbidding from the evil, or your evil ones will rule over you, then you would be supplicating, but it will not be Answered for you all’.

ثُمَّ قَالَ يَا بَنِي عَبْدِ الْمُطَّلِبِ لَا أُلْفِيَنَّكُمْ‏ تَخُوضُونَ‏ دِمَاءَ الْمُسْلِمِينَ خَوْضاً تَقُولُونَ قُتِلَ أَمِيرُ الْمُؤْمِنِينَ [قُتِلَ أَمِيرُ الْمُؤْمِنِينَ‏] أَلَا لَا تَقْتُلُنَّ بِي إِلَّا قَاتِلِي انْظُرُوا إِذَا أَنَا مِتُّ مِنْ ضَرْبَتِهِ هَذِهِ فَاضْرِبُوهُ ضَرْبَةً بِضَرْبَةٍ وَ لَا تُمَثِّلُوا بِالرَّجُلِ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِيَّاكُمْ وَ الْمُثْلَةَ وَ لَوْ بِالْكَلْبِ الْعَقُورِ

Then he^-asws said: ‘O sons of Abdul Muttalib^-as! I^-asws anticipate you will be wading in the blood of the Muslims with a wading. You will be saying, ‘Amir Al-Momineen^-asws has been killed!’ Indeed! Do not kill except my^-asws killer due to me^-asws. Await, when I^-asws am dead from this strike of his^-la, then strike him^-la with (one) strike, and do not trample the man, for I^-asws have heard Rasool-Allah^-saww saying: ‘Beware of the trampling (the dead bodies), and even if it is a mordacious dog!’[302]

48 و من كتاب له ع إلى معاوية

Letter 48 – And from a letter of his^-asws to Muawiya

فَإِنَّ الْبَغْيَ وَ الزُّورَ يُوتِغَانِ‏ الْمَرْءَ فِي دِينِهِ وَ دُنْيَاهُ وَ يُبْدِيَانِ خَلَلَهُ عِنْدَ مَنْ يَعِيبُهُ وَ قَدْ عَلِمْتُ أَنَّكَ غَيْرُ مُدْرِكٍ مَا قُضِيَ فَوَاتُهُ‏ وَ قَدْ رَامَ أَقْوَامٌ أَمْراً بِغَيْرِ الْحَقِّ فَتَأَلَّوْا عَلَى اللَّهِ فَأَكْذَبَهُمْ‏

‘And surely the rebellion and the falsehood abase the person in his religion and his world, and they manifest his shortcoming in the presence of his critic, and you have known that you will not realise what has been Ordained to have been lost, and the people have aimed without right, and they are interpreting upon Allah^-azwj, but He^-azwj Belied them.

فَاحْذَرْ يَوْماً يَغْتَبِطُ فِيهِ مَنْ أَحْمَدَ عَاقِبَةَ عَمَلِهِ وَ يَنْدَمُ مَنْ أَمْكَنَ‏ الشَّيْطَانَ مِنْ قِيَادِهِ فَلَمْ يُجَاذِبْهُ وَ قَدْ دَعَوْتَنَا إِلَى حُكْمِ الْقُرْآنِ وَ لَسْتَ مِنْ أَهْلِهِ وَ لَسْنَا إِيَّاكَ أَجَبْنَا وَ لَكِنَّا أَجَبْنَا الْقُرْآنَ فِي حُكْمِهِ وَ السَّلَامُ‏

So, be cautioned of a day in which he would be joyful, one whose end-result is praise-worthy, and he would regret, the one who enabled the Satan^-la from his (ill) plots and did not resist him^-la. And he (Muawiya) has called to the Judgment of the Quran, and he isn’t from its rightful ones, and we didn’t answer to you, but we answered the Quran to His^-azwj Judgment’.[303]

49 و من كتاب له ع إلى معاوية أيضا

Letter 49 – And from a letter of his^-asws to Muawiya

أَمَّا بَعْدُ فَإِنَّ الدُّنْيَا مَشْغَلَةٌ عَنْ غَيْرِهَا وَ لَمْ يُصِبْ صَاحِبُهَا مِنْهَا شَيْئاً إِلَّا فَتَحَتْ لَهُ حِرْصاً عَلَيْهَا وَ لَهَجاً بِهَا وَ لَنْ يَسْتَغْنِيَ صَاحِبُهَا بِمَا نَالَ فِيهَا عَمَّا لَمْ يَبْلُغْهُ مِنْهَا

‘As for after, the world is a pre-occupation from other than it, and its coveter attains nothing from it except a door of greed is opened up for him upon it, and he covets it (even more), and its coveter will never avail with what he achieves from it, from what he did not reach to from it.

وَ مِنْ وَرَاءِ ذَلِكَ فِرَاقُ مَا جَمَعَ وَ نَقْضُ مَا أَبْرَمَ وَ لَوِ اعْتَبَرْتَ بِمَا مَضَى حَفِظْتَ مَا بَقِيَ وَ السَّلَامُ‏

And from behind (all) that is the separation of what he had amassed, and loss of what he had accomplished, and if had he taken a lesson with what has passed, he would have preserved what had remained. And the greetings’.[304]

50 و من كتاب له ع إلى أمرائه على الجيش‏

Letter 50 – And from a letter of his^-asws to his^-asws commanders upon the army

مِنْ عَبْدِ اللَّهِ عَلِيِّ بْنِ أَبِي طَالِبٍ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَصْحَابِ الْمَسَالِحِ‏ أَمَّا بَعْدُ فَإِنَّ حَقّاً عَلَى الْوَالِي أَلَّا يُغَيِّرَهُ عَلَى رَعِيَّتِهِ فَضْلٌ نَالَهُ وَ لَا طَوْلٌ‏ خُصَّ بِهِ وَ أَنْ يَزِيدَهُ مَا قَسَمَ اللَّهُ لَهُ مِنْ نِعَمِهِ دُنُوّاً مِنْ عِبَادِهِ وَ عَطْفاً عَلَى إِخْوَانِهِ

‘From a servant of Allah^-azwj Ali^-asws Ibn Abi Talib^-asws Amir Al-Momineen, to the officers of the garrisons (barracks). As for after, it is a right upon the ruler that grace of his achievement does not change him (his behaviour) upon his citizens nor prolong specialising with it, and that whatever Allah^-azwj has Apportioned for him of His^-azwj Bounties should increase him in drawing closer to His^-azwj servants and kindness upon his brethren.

أَلَا وَ إِنَّ لَكُمْ عِنْدِي أَلَّا أَحْتَجِزَ دُونَكُمْ سِرّاً إِلَّا فِي حَرْبٍ وَ لَا أَطْوِيَ‏ دُونَكُمْ أَمْراً إِلَّا فِي حُكْمٍ وَ لَا أُؤَخِّرَ لَكُمْ حَقّاً عَنْ مَحَلِّهِ وَ لَا أَقِفَ بِهِ دُونَ مَقْطَعِهِ‏ وَ أَنْ تَكُونُوا عِنْدِي فِي الْحَقِّ سَوَاءً

Indeed! And it is for you, with me^-asws, that I^-asws should neither retain any secrets besides you except during a war, nor should I^-asws fold any matter besides you except regarding a judgment, nor should I^-asws delay any rights for you from its place, nor should I^-asws withhold it besides part of it, and that you should all be equal in my^-asws presence regarding the rights.

فَإِذَا فَعَلْتُ ذَلِكَ وَجَبَتْ لِلَّهِ عَلَيْكُمُ النِّعْمَةُ وَ لِي عَلَيْكُمُ الطَّاعَةُ وَ أَلَّا تَنْكُصُوا عَنْ دَعْوَةٍ وَ لَا تُفَرِّطُوا فِي صَلَاحٍ وَ أَنْ تَخُوضُوا الْغَمَرَاتِ‏ إِلَى الْحَقِّ فَإِنْ أَنْتُمْ لَمْ تَسْتَقِيمُوا لِي عَلَى ذَلِكَ لَمْ يَكُنْ أَحَدٌ أَهْوَنَ عَلَيَّ مِمَّنِ اعْوَجَّ مِنْكُمْ

When I^-asws have done that, it would be an Obligation of Allah^-azwj upon you of the favours, and the obedience to me^-asws upon you, and that you should not be deficient from any call nor overlook any reconciliation, and that you should immerse in the floods to the truth. If you are not steadfast for me^-asws upon that, there would not be anyone lesser unto me^-asws than the crooked ones from you.

ثُمَّ أُعْظِمُ لَهُ الْعُقُوبَةَ وَ لَا يَجِدُ عِنْدِي فِيهَا رُخْصَةً فَخُذُوا هَذَا مِنْ أُمَرَائِكُمْ وَ أَعْطُوهُمْ مِنْ أَنْفُسِكُمْ مَا يُصْلِحُ اللَّهُ بِهِ أَمْرَكُمْ وَ السَّلَامُ‏

Then I^-asws shall magnify the punishment to him, and he will not find any allowance in my^-asws presence regarding it. So, take this from your commanders and give them from yourselves what Allah^-azwj can Correct your affairs with it. And the greetings’.[305]

51 و من كتاب له ع إلى عماله على الخراج‏

Letter 51 – From a letter of his^-asws to his^-asws office bearer upon the taxes

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَصْحَابِ الْخَرَاجِ أَمَّا بَعْدُ فَإِنَّ مَنْ لَمْ يَحْذَرْ مَا هُوَ [سَائِرٌ] صَائِرٌ إِلَيْهِ لَمْ يُقَدِّمْ لِنَفْسِهِ مَا يُحْرِزُهَا وَ اعْلَمُوا أَنَّ مَا كُلِّفْتُمْ بِهِ يَسِيرٌ وَ أَنَّ ثَوَابَهُ كَثِيرٌ وَ لَوْ لَمْ يَكُنْ فِيمَا نَهَى اللَّهُ عَنْهُ مِنَ الْبَغْيِ وَ الْعُدْوَانِ عِقَابٌ يُخَافُ لَكَانَ فِي ثَوَابِ اجْتِنَابِهِ مَا لَا عُذْرَ فِي تَرْكِ طَلَبِهِ

‘From a servant of Allah^-azwj Ali^-asws Amir Al-Momineen, to the officers of the taxation. As for after, one who is not cautious of what he is coming to will not advance for himself what would protect it. And know that what you are encumbered with is easy and that its rewards are a lot, and even if there was no fear of punishment regarding what Allah^-azwj has Prohibited from, of the rebellion and the aggression, the rewards in keeping away from what there is no excuse in leaving its seeking (would be sufficient).

فَأَنْصِفُوا النَّاسَ مِنْ أَنْفُسِكُمْ وَ اصْبِرُوا لِحَوَائِجِهِمْ فَإِنَّكُمْ خُزَّانُ‏ الرَّعِيَّةِ وَ وُكَلَاءُ الْأُمَّةِ وَ سُفَرَاءُ الْأَئِمَّةِ وَ لَا تُحْشِمُوا أَحَداً عَنْ حَاجَتِهِ وَ لَا تَحْبِسُوهُ عَنْ طَلِبَتِهِ‏ وَ لَا تَبِيعُنَّ [النَّاسَ‏] لِلنَّاسِ فِي الْخَرَاجِ كِسْوَةَ شِتَاءٍ وَ لَا صَيْفٍ وَ لَا دَابَّةً يَعْتَمِلُونَ عَلَيْهَا وَ لَا عَبْداً وَ لَا تَضْرِبُنَّ أَحَداً سَوْطاً لِمَكَانِ دِرْهَمٍ‏

So, be fair with the people from yourselves and be patient for their needs, for you are the treasurers of the citizens and representatives of the community and ambassadors of the leaders, and do not avoid anyone about his needs and do not withhold him from seeking it, nor pursue the people regarding the taxes, neither winter clothes nor summer clothes, nor animals they are dependent upon, nor slaves, and do not hit anyone with a whip in place of a Dirham.

وَ لَا تَمَسُّنَّ مَالَ أَحَدٍ مِنَ النَّاسِ مُصَلٍّ وَ لَا مُعَاهَدٍ إِلَّا أَنْ تَجِدُوا فَرَساً أَوْ سِلَاحاً يُعْدَى بِهِ عَلَى أَهْلِ الْإِسْلَامِ فَإِنَّهُ لَا يَنْبَغِي لِلْمُسْلِمِ أَنْ يَدَعَ ذَلِكَ فِي أَيْدِي أَعْدَاءِ الْإِسْلَامِ فَيَكُونَ شَوْكَةً عَلَيْهِ

And do not touch the wealth of anyone from the people, neither a praying one nor a protected (people of the Book), except if you find a horse, or weapons he is preparing with against the people of Al-Islam, for it is not befitting for the Muslim that he leaves that in the hands of the enemies of Al-Islam, so it would become a thorn against him.

وَ لَا تَدَّخِرُوا أَنْفُسَكُمْ نَصِيحَةً وَ لَا الْجُنْدَ حُسْنَ سِيرَةٍ وَ لَا الرَّعِيَّةَ مَعُونَةً وَ لَا دِينَ اللَّهِ قُوَّةً وَ [أَبْلُوهُ فِي سَبِيلِ‏] أَبْلُوا فِي سَبِيلِ اللَّهِ مَا اسْتَوْجَبَ عَلَيْكُمْ فَإِنَّ اللَّهَ سُبْحَانَهُ قَدِ اصْطَنَعَ‏ عِنْدَنَا وَ عِنْدَكُمْ أَنْ نَشْكُرَهُ بِجُهْدِنَا وَ أَنْ نَنْصُرَهُ بِمَا بَلَغَتْ قُوَّتُنَا وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ‏

And neither deny yourselves of the advice, nor the army of the good conduct, nor the citizen of any assistance, not the religion of Allah^-azwj of any strength, and go in His^-azwj Way what is obligated upon you, for Allah^-azwj the Glorious has Desired with us and you that we should thank Him^-azwj by our striving, and that we should help Him^-azwj of what our strength reaches, and there is neither strength except with Allah^-azwj the Exalted, the Magnificent’.[306]

52 و من كتاب له ع إلى أمراء البلاد في معنى الصلاة

Letter 52 – And from a letter of his^-asws to the commanders of the city regarding the meaning of Salat

أَمَّا بَعْدُ فَصَلُّوا بِالنَّاسِ الظُّهْرَ حَتَّى تَفِي‏ءَ الشَّمْسُ [مِثْلَ‏] مِنْ مَرْبِضِ الْعَنْزِ وَ صَلُّوا بِهِمُ الْعَصْرَ وَ الشَّمْسُ بَيْضَاءُ حَيَّةٌ فِي عُضْوٍ مِنَ النَّهَارِ حِينَ يُسَارُ فِيهَا فَرْسَخَانِ وَ صَلُّوا بِهِمُ الْمَغْرِبَ حِينَ يُفْطِرُ الصَّائِمُ وَ يَدْفَعُ‏ الْحَاجُّ إِلَى مِنًى وَ صَلُّوا بِهِمُ الْعِشَاءَ حِينَ يَتَوَارَى الشَّفَقُ إِلَى ثُلُثِ اللَّيْلِ وَ صَلُّوا بِهِمُ الْغَدَاةَ وَ الرَّجُلُ يَعْرِفُ وَجْهَ صَاحِبِهِ وَ صَلُّوا بِهِمْ صَلَاةَ أَضْعَفِهِمْ‏ وَ لَا تَكُونُوا فَتَّانِينَ‏

‘As for after, pray Al-Zohr Salat with the people when the sun casts a shadow like the goat pen, and pray Al-Asr Salat with them and the sun is white in the course of the day travelling two Farsakhs in it, and pray Al-Maghrib with them when the fasting one breaks (his Fast), and the pilgrim departs (from Arafaat), and pray Al-Isha Salat with them when the redness is covered up to a third of the night, and pray the morning Salat with them and the man can recognise the face of his companion, and pray Salat with them Salat of their weak ones and do not become troublesome (by unnecessarily prolonging congregational Salat)’.[307]

53 و من كتاب له ع كتبه للأشتر النخعي [رحمه الله‏] لما ولاه على مصر و أعمالها حين اضطرب أمر أميرها محمد بن أبي بكر، و هو أطول عهد كتبه و أجمعه للمحاسن.

Letter 53 – And from a letter of his^-asws he^-asws had written to Al-Ashtar Al-Nakhaie, may Allah^-azwj have Mercy on him when he^-asws made him^-asws ruler of Egypt and its office bearers, when the matter of Muhammad Bin Abu Bakr, may Allah^-azwj have Mercy on him, became precarious, and it is the longest of pacts he^-asws had written and it is a collection of the goodness: –

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ هَذَا مَا أَمَرَ بِهِ عَبْدُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ مَالِكَ بْنَ الْحَارِثِ الْأَشْتَرَ فِي عَهْدِهِ إِلَيْهِ حِينَ وَلَّاهُ مِصْرَ جِبَايَةَ خَرَاجِهَا وَ جِهَادَ عَدُوِّهَا وَ اسْتِصْلَاحَ أَهْلِهَا وَ عِمَارَةَ بِلَادِهَا

In the Name of Allah^-azwj the Beneficent, the Merciful! This is what a servant of Allah^-azwj Ali^‑asws, Amir Al-Momineen instructs Malik Bin Al-Haris Al-Ashtar with, in his^-asws pact to him where he^-asws is making him a ruler of Egypt, collector of its taxes, and fighting against its enemies, and betterment of its people, and build its cities.

أَمَرَهُ بِتَقْوَى اللَّهِ وَ إِيثَارِ طَاعَتِهِ وَ اتِّبَاعِ مَا أَمَرَ بِهِ فِي كِتَابِهِ مِنْ فَرَائِضِهِ وَ سُنَنِهِ‏ الَّتِي لَا يَسْعَدُ أَحَدٌ إِلَّا بِاتِّبَاعِهَا وَ لَا يَشْقَى إِلَّا مَعَ جُحُودِهَا وَ إِضَاعَتِهَا

He^-asws instructs him with fearing Allah^-azwj and give preference to obeying Him^-azwj and following whatever He^-azwj has Commanded with in His^-azwj Book, from its Obligations and its Sunnahs which no one can be fortunate except by following it, nor be wretched except with rejecting it and wasting it.

وَ أَنْ يَنْصُرَ اللَّهَ سُبْحَانَهُ بِيَدِهِ وَ قَلْبِهِ وَ لِسَانِهِ فَإِنَّهُ جَلَّ اسْمُهُ قَدْ تَكَفَّلَ بِنَصْرِ مَنْ نَصَرَهُ وَ إِعْزَازِ مَنْ أَعَزَّهُ

And that he should help Allah^-azwj Glorious by his hands, and his heart, and his tongue for He^‑azwj, Majestic is His^-azwj Name has Guaranteed to Help the one who helps Him^-azwj, and Honour the one who honours Him^-azwj.

وَ أَمَرَهُ أَنْ يَكْسِرَ مِنْ نَفْسِهِ عِنْدَ الشَّهَوَاتِ‏ وَ يَزَعَهَا عِنْدَ الْجَمَحَاتِ فَإِنَّ النَّفْسَ أَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ اللَّهُ

And he^-asws instructs him to break himself off from the lustful desires and restrain these during their increase, for the soul instructs with the evil except what Allah^-azwj Mercies.

ثُمَّ اعْلَمْ يَا مَالِكُ أَنِّي قَدْ وَجَّهْتُكَ إِلَى بِلَادٍ قَدْ جَرَتْ عَلَيْهَا دُوَلٌ قَبْلَكَ مِنْ عَدْلٍ وَ جَوْرٍ وَ أَنَّ النَّاسَ يَنْظُرُونَ مِنْ أُمُورِكَ فِي مِثْلِ الَّذِي مَا كُنْتَ‏ تَنْظُرُ فِيهِ مِنْ أُمُورِ الْوُلَاةِ قَبْلَكَ وَ يَقُولُونَ فِيكَ مَا كُنْتَ تَقُولُ فِيهِمْ

Then know, O Malik! I^-asws have sent you to a city, the governments have flowed upon it before you, from just ones and tyrannous, and that the people are looking at your affairs in an example of those which you used to look at, from the affairs of the rulers before you, and they would be saying regarding you what you used to say regarding them.

وَ إِنَّمَا يُسْتَدَلُّ عَلَى الصَّالِحِينَ بِمَا يُجْرِي اللَّهُ لَهُمْ عَلَى أَلْسُنِ عِبَادِهِ فَلْيَكُنْ أَحَبَّ الذَّخَائِرِ إِلَيْكَ ذَخِيرَةُ الْعَمَلِ الصَّالِحِ

And rather what points upon the righteous is due to what Allah^-azwj Causes to flow for them upon the tongues of His^-azwj servant. So, let the most beloved of the treasures to you be the treasure of righteous deeds.

فَامْلِكْ هَوَاكَ وَ شُحَّ بِنَفْسِكَ عَمَّا لَا يَحِلُّ لَكَ فَإِنَّ الشُّحَّ بِالنَّفْسِ الْإِنْصَافُ مِنْهَا فِيمَا أَحَبَّتْ أَوْ كَرِهَتْ وَ أَشْعِرْ قَلْبَكَ الرَّحْمَةَ لِلرَّعِيَّةِ وَ الْمَحَبَّةَ لَهُمْ وَ اللُّطْفَ بِهِمْ وَ لَا تَكُونَنَّ عَلَيْهِمْ سَبُعاً ضَارِياً تَغْتَنِمْ أَكْلَهُمْ فَإِنَّهُمْ صِنْفَانِ إِمَّا أَخٌ لَكَ فِي الدِّينِ وَ إِمَّا نَظِيرٌ لَكَ فِي الْخَلْقِ‏

Control your personal desires and diminish yourself from what is not permissible for you, for diminishing the self is the fairness from it regarding what it loves or it dislikes; and make your heart to be aware of being merciful to the citizens and the love for them, and the kindness with them, and do not become upon them like a predatory wild animal to devour them. They are of two types, either a brother to you in religion or a match for you in the creation.

يَفْرُطُ مِنْهُمُ الزَّلَلُ وَ تَعْرِضُ لَهُمُ الْعِلَلُ وَ يُؤْتَى عَلَى أَيْدِيهِمْ فِي الْعَمْدِ وَ الْخَطَإِ فَأَعْطِهِمْ مِنْ عَفْوِكَ وَ صَفْحِكَ مِثْلَ الَّذِي تُحِبُّ أَنْ يُعْطِيَكَ اللَّهُ مِنْ عَفْوِهِ وَ صَفْحِهِ فَإِنَّكَ فَوْقَهُمْ وَ وَالِي الْأَمْرِ عَلَيْكَ فَوْقَكَ وَ اللَّهُ فَوْقَ مَنْ وَلَّاكَ وَ قَدِ اسْتَكْفَاكَ أَمْرَهُمْ وَ ابْتَلَاكَ بِهِمْ

The slips would be excessive from them and so present the reasons to them and give upon their hands during the deliberate (errors) and the mistakes, so give them from your pardons and your excuses similar to that which you would love Allah^-azwj to Grant you from His^-azwj Pardon and His^-azwj Excusing, for you are above them and there is a Master^-asws of the Command upon you, above you, and Allah^-azwj is above the one^-asws who placed you in charge, and He^-azwj has Got you to manage their affairs and Tried you with them.

وَ لَا تَنْصِبَنَّ نَفْسَكَ لِحَرْبِ اللَّهِ فَإِنَّهُ لَا يَدَيْ لَكَ بِنَقِمَتِهِ وَ لَا غِنَى بِكَ عَنْ عَفْوِهِ وَ رَحْمَتِهِ وَ لَا تَنْدَمَنَّ عَلَى عَفْوٍ وَ لَا تَبْجَحَنَّ بِعُقُوبَةٍ وَ لَا تُسْرِعَنَّ إِلَى بَادِرَةٍ وَجَدْتَ عَنْهَا مَنْدُوحَةً وَ لَا تَقُولَنَّ إِنِّي مُؤَمَّرٌ آمُرُ فَأُطَاعُ فَإِنَّ ذَلِكَ إِدْغَالٌ فِي الْقَلْبِ وَ مَنْهَكَةٌ لِلدِّينِ وَ تَقَرُّبٌ مِنَ الْغَيْرِ

And do not install yourself to be at war against Allah^-azwj for there is no hand (of defence) for you with His^-azwj Vengeance nor are you needless from His^-azwj Pardon and His^-azwj Mercy. And do not regret upon having pardoned (someone) nor should you boast with punishing (someone), and do not be quick to any gesture you would find a choice from it, nor should you be saying, ‘I am in charge of the command so obey!’, for that is a warfare in the hearing and exhaustion for the religion, and you will draw near to the ruination.

وَ إِذَا أَحْدَثَ لَكَ مَا أَنْتَ فِيهِ مِنْ سُلْطَانِكَ أُبَّهَةً أَوْ مَخِيلَةً فَانْظُرْ إِلَى عِظَمِ مُلْكِ اللَّهِ سُبْحَانَهُ فَوْقَكَ وَ قُدْرَتِهِ مِنْكَ عَلَى مَا لَا تَقْدِرُ عَلَيْهِ مِنْ نَفْسِكَ فَإِنَّ ذَلِكَ يُطَامِنُ إِلَيْكَ مِنْ طِمَاحِكَ وَ يَكُفُّ عَنْكَ مِنْ غَرْبِكَ وَ يَفِي‏ءُ إِلَيْكَ بِمَا عَزَبَ عَنْكَ مِنْ عَقْلِكَ

And when it occurs for you fanciness or imaginative of what you are in of your authority, then look at the Magnificent of the Kingdom of Allah^-azwj the Glorious above you, and His^-azwj Power from you upon what you will not be able upon from yourself, for in that would be subsidence of your haughtiness and refrain you from being angry and bring back to you what had been lost from you, from your intellect.

إِيَّاكَ وَ مُسَامَاةَ اللَّهِ فِي عَظَمَتِهِ وَ التَّشَبُّهَ بِهِ فِي جَبَرُوتِهِ فَإِنَّ اللَّهَ يُذِلُّ كُلَّ جَبَّارٍ وَ يُهِينُ كُلَّ مُخْتَالٍ

Beware of comparing with Allah^-azwj in His^-azwj Magnificent and the resembling with Him^-azwj in His^-azwj Authority, for Allah^-azwj Disgraces every tyrant and Weakens every haughty one.

أَنْصِفِ اللَّهَ وَ أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ وَ مِنْ خَاصَّةِ أَهْلِكَ وَ مَنْ لَكَ فِيهِ هَوًى مِنْ رَعِيَّتِكَ فَإِنَّكَ إِنْ لَا تَفْعَلْ تَظْلِمْ وَ مَنْ ظَلَمَ عِبَادَ اللَّهِ كَانَ اللَّهُ خَصْمَهُ دُونَ عِبَادِهِ وَ مَنْ خَاصَمَهُ اللَّهُ أَدْحَضَ حُجَّتَهُ وَ كَانَ لِلَّهِ حَرْباً حَتَّى يَنْزِعَ وَ يَتُوبَ وَ لَيْسَ شَيْ‏ءٌ أَدْعَى إِلَى تَغْيِيرِ نِعْمَةِ اللَّهِ وَ تَعْجِيلِ نَقِمَتِهِ مِنْ إِقَامَةٍ عَلَى ظُلْمٍ فَإِنَّ اللَّهَ يَسْمَعُ دَعْوَةَ الْمَظْلُومِينَ وَ هُوَ لِلظَّالِمِينَ بِالْمِرْصَادِ

Be fair with Allah^-azwj and be fair with the people from yourself, and from the special ones of your family, and the ones from your citizens in whom is a personal desire for you, for if you do not do so, you would be unjust, and the ones who oppresses servants of Allah^-azwj, Allah^-azwj would Contend him besides His^-azwj servants, and the one whom Allah^-azwj Contends, would Refute his argument, and he would be at war against Allah^-azwj until he ceases and repents. And there isn’t anything more inviting to changing a bounty of Allah^-azwj and hastens His^-azwj Vengeance (Reprisal) than staying upon an injustice, for Allah^-azwj Hears supplication of the oppressed and He^-azwj is with the ambush to the oppressors.

وَ لْيَكُنْ أَحَبَّ الْأُمُورِ إِلَيْكَ أَوْسَطُهَا فِي الْحَقِّ وَ أَعَمُّهَا فِي الْعَدْلِ وَ أَجْمَعُهَا لِرِضَا الرَّعِيَّةِ فَإِنَّ سُخْطَ الْعَامَّةِ يُجْحِفُ بِرِضَى الْخَاصَّةِ وَ إِنَّ سُخْطَ الْخَاصَّةِ يُغْتَفَرُ مَعَ رِضَى الْعَامَّةِ

Let the most beloved of the matters to you be its moderate ones regarding the rights, and its general regarding the justice, and collective to the pleasure of the citizens, for the disagreement of the public would eradicate the agreement of the particular ones, and that the disagreement of the particular ones would be disregarded with the agreement of the public.

وَ لَيْسَ أَحَدٌ مِنَ الرَّعِيَّةِ أَثْقَلَ عَلَى الْوَالِي مَئُونَةً فِي الرَّخَاءِ وَ أَقَلَّ مَعُونَةً لَهُ فِي الْبَلَاءِ وَ أَكْرَهَ لِلْإِنْصَافِ وَ أَسْأَلَ بِالْإِلْحَافِ وَ أَقَلَّ شُكْراً عِنْدَ الْإِعْطَاءِ وَ أَبْطَأَ عُذْراً عَنِ الْمَنْعِ وَ أَضْعَفَ صَبْراً عِنْدَ مُلِمَّاتِ الدَّهْرِ مِنْ أَهْلِ الْخَاصَّةِ

And there isn’t anyone from the citizens who is heavier upon the ruler for assistance during the prosperity, and less assistance to him during the afflictions, and more disliking to the fairness, and more persistent with asking the favours, and less gratefulness during the awards, and delaying the excusing during the refusal, and weaker of patience during the discomforts of the times, than the special people.

وَ إِنَّمَا عَمُودُ الدِّينِ وَ جِمَاعُ الْمُسْلِمِينَ وَ الْعُدَّةُ لِلْأَعْدَاءِ الْعَامَّةُ مِنَ الْأُمَّةِ فَلْيَكُنْ صِغْوُكَ لَهُمْ وَ مَيْلُكَ مَعَهُمْ وَ لْيَكُنْ أَبْعَدَ رَعِيَّتِكَ مِنْكَ وَ أَشْنَأَهُمْ عِنْدَكَ أَطْلَبُهُمْ لِمَعَايِبِ النَّاسِ فَإِنَّ فِي النَّاسِ عُيُوباً الْوَالِي أَحَقُّ مَنْ سَتَرَهَا

And rather, pillars of the religion, and unity of the Muslims, and the numbers to the enemies are the generality from the community, so let your listening be to them and your inclining along with them and let the remotest of your citizens from you their adversarial in your presence be their most inquisitive to the shortcoming of the people. For sure there would be faults in the people, and the rulers are the most rightful one to conceal these.

فَلَا تَكْشِفَنَّ عَمَّا غَابَ عَنْكَ مِنْهَا فَإِنَّمَا عَلَيْكَ تَطْهِيرُ مَا ظَهَرَ لَكَ وَ اللَّهُ يَحْكُمُ عَلَى مَا غَابَ عَنْكَ فَاسْتُرِ الْعَوْرَةَ مَا اسْتَطَعْتَ يَسْتُرِ اللَّهُ مِنْكَ مَا تُحِبُّ سَتْرَهُ مِنْ رَعِيَّتِكَ

So, do not uncover from what is hidden from it, for rather it is upon you to cleanse whatever is revealed to you, and Allah^-azwj will Judge upon what is hidden from you, therefore conceal the shame as much as you can with the Veil of Allah^-azwj from you, what you would love its concealment from your citizens.

أَطْلِقْ عَنِ النَّاسِ عُقْدَةَ كُلِّ حِقْدٍ وَ اقْطَعْ عَنْكَ سَبَبَ كُلِّ وِتْرٍ وَ تَغَابَ عَنْ كُلِّ مَا لَا يَضِحُ لَكَ‏ وَ لَا تَعْجَلَنَّ إِلَى تَصْدِيقِ سَاعٍ فَإِنَّ السَّاعِيَ غَاشٌّ وَ إِنْ‏ تَشَبَّهَ بِالنَّاصِحِينَ

Free from the people the knot of every grudge and cut off from you the cause of every string (enmity) and be absent from all what is not clear to you, and do not be hasty to ratify a backbiter, for the backbiter is a cheat and even he resembles with the advisers.

وَ لَا تُدْخِلَنَّ فِي مَشُورَتِكَ بَخِيلًا يَعْدِلُ بِكَ عَنِ الْفَضْلِ وَ يَعِدُكَ الْفَقْرَ وَ لَا جَبَاناً يُضْعِفُكَ عَنِ الْأُمُورِ وَ لَا حَرِيصاً يُزَيِّنُ لَكَ الشَّرَهَ بِالْجَوْرِ فَإِنَّ الْبُخْلَ وَ الْجُبْنَ وَ الْحِرْصَ غَرَائِزُ شَتَّى يَجْمَعُهَا سُوءُ الظَّنِّ بِاللَّهِ

And do not include a miser among your consultants. He would point you away from the grace and threaten you of the poverty, nor a coward, he would weaken you from the affairs, nor a greedy one, he would adorn for you the evil with the tyranny, for the miserliness and the cowardliness and the greed are various instincts combined by evil thoughts with Allah^-azwj.

إِنَّ شَرَّ وُزَرَائِكَ مَنْ كَانَ لِلْأَشْرَارِ قَبْلَكَ وَزِيراً وَ مَنْ شَرِكَهُمْ فِي الْآثَامِ فَلَا يَكُونَنَّ لَكَ بِطَانَةً فَإِنَّهُمْ أَعْوَانُ الأئمة [الْأَثَمَةِ] وَ إِخْوَانُ الظَّلَمَةِ وَ أَنْتَ وَاجِدٌ مِنْهُمْ خَيْرَ الْخَلَفِ مِمَّنْ لَهُ مِثْلُ آرَائِهِمْ وَ نَفَاذِهِمْ وَ لَيْسَ عَلَيْهِ مِثْلُ آصَارِهِمْ وَ أَوْزَارِهِمْ وَ آثَامِهِمْ مِمَّنْ لَمْ يُعَاوِنْ ظَالِماً عَلَى ظُلْمِهِ وَ لَا آثِماً عَلَى إِثْمِهِ أُولَئِكَ أَخَفُّ عَلَيْكَ مَئُونَةً وَ أَحْسَنُ لَكَ مَعُونَةً وَ أَحْنَى عَلَيْكَ عَطْفاً وَ أَقَلُّ لِغَيْرِكَ إِلْفاً فَاتَّخِذْ أُولَئِكَ خَاصَّةً لِخَلَوَاتِكَ وَ حَفَلَاتِكَ

The evilest of your ministers is the one who had been a minister for the evil (rulers) before you, and one who participated with them in the sins, so do not let them become confidants for you for they are supporters of the sinners and brothers of the oppressors; and you will find better replacements than them from the ones who has a view like their and their implementations and there wouldn’t be upon him like their support (of tyrants), and their burdens, and their sins, from the ones who did not support any oppressor upon his injustice, nor any sinner upon his sin, and they would be lighter upon you of provision and better for you in support and more inclining towards you with compassion and less towards others, therefore take them as special ones for your private and public matters.

ثُمَّ لْيَكُنْ آثَرُهُمْ عِنْدَكَ أَقْوَلَهُمْ بِمُرِّ الْحَقِّ لَكَ وَ أَقَلَّهُمْ مُسَاعَدَةً فِيمَا يَكُونُ مِنْكَ مِمَّا كَرِهَ اللَّهُ لِأَوْلِيَائِهِ وَاقِعاً ذَاكَ مِنْ هَوَاكَ حَيْثُ وَقَعَ

Then let the most preferential in your presence be their most speaker with the bitter truth to you, and the least of them in assisting in what happens from you what Allah^-azwj Dislikes for His^-azwj friends. That is occurring from your personal desires when it occurs.

وَ الْصَقْ بِأَهْلِ الْوَرَعِ وَ الصِّدْقِ ثُمَّ رُضْهُمْ عَلَى أَنْ لَا يُطْرُوكَ وَ لَا يَبْجَحُوكَ بِبَاطِلٍ لَمْ تَفْعَلْهُ فَإِنَّ كَثْرَةَ الْإِطْرَاءِ تُحْدِثُ الزَّهْوَ وَ تُدْنِي مِنَ الْغِرَّةِ

And stick with the people of devoutness and the truthfulness, then please them upon a condition that they should neither praise you nor make you happy with the falsities you did not do, for most of the praises brings about the pride and draws near to the haughtiness.

وَ لَا يَكُونَنَّ الْمُحْسِنُ وَ الْمُسِي‏ءُ عِنْدَكَ بِمَنْزِلَةٍ سَوَاءٍ فَإِنَّ فِي ذَلِكَ تَزْهِيداً لِأَهْلِ الْإِحْسَانِ فِي الْإِحْسَانِ وَ تَدْرِيباً لِأَهْلِ الْإِسَاءَةِ عَلَى الْإِسَاءَةِ وَ أَلْزِمْ كُلًّا مِنْهُمْ مَا أَلْزَمَ نَفْسَهُ

And do not let the good doer and the evil doer be at the same status in your presence, for if that would be dissuasion for the people of the good regarding the good deeds and a persuasion for the people of the evil upon the evil deeds and necessitate each one of them what he has necessitated himself.

وَ اعْلَمْ أَنَّهُ لَيْسَ شَيْ‏ءٌ بِأَدْعَى إِلَى حُسْنِ ظَنِّ وَالٍ بِرَعِيَّتِهِ مِنْ إِحْسَانِهِ إِلَيْهِمْ وَ تَخْفِيفِهِ الْمَئُونَاتِ عَنْهُمْ وَ تَرْكِ اسْتِكْرَاهِهِ إِيَّاهُمْ عَلَى مَا لَيْسَ لَهُ قِبَلَهُمْ فَلْيَكُنْ مِنْكَ فِي ذَلِكَ أَمْرٌ يَجْتَمِعُ لَكَ بِهِ حُسْنُ الظَّنِّ بِرَعِيَّتِكَ فَإِنَّ حُسْنَ الظَّنِّ يَقْطَعُ عَنْكَ نَصَباً طَوِيلًا

And know, there isn’t anything more conducive to good thoughts of a ruler by his citizens that his good favours to them, and his lightening of the hardships from them, and leave being abhorrent to them upon what isn’t for him before them. So, let it happen from you regarding that matter, be a collect of good thoughts for you by your citizens for the good thinking would cut off from you prolonged hostilities.

وَ إِنَّ أَحَقَّ مَنْ حَسُنَ ظَنُّكَ بِهِ لَمَنْ حَسُنَ بَلَاؤُكَ عِنْدَهُ وَ إِنَّ أَحَقَّ مَنْ سَاءَ ظَنُّكَ بِهِ لَمَنْ سَاءَ بَلَاؤُكَ عِنْدَهُ

And that the most rightful one of good thoughts with him is for the one whom you have been good to in his afflictions, and the most rightful one of evil thoughts with him is for the one you have been with bad treatment towards him.

وَ لَا تَنْقُضْ سُنَّةً صَالِحَةً عَمِلَ بِهَا صُدُورُ هَذِهِ الْأُمَّةِ وَ اجْتَمَعَتْ بِهَا الْأُلْفَةُ وَ صَلَحَتْ عليه [عَلَيْهَا] الرَّعِيَّةُ

Do not discontinue any righteous conduct which most of this community is working with and have united upon with prosperity, and the citizens are reconciled upon.

وَ لَا تُحْدِثَنَّ سُنَّةً تَضُرُّ بِشَيْ‏ءٍ مِنْ مَاضِي تِلْكَ السُّنَنِ فَيَكُونَ الْأَجْرُ لِمَنْ سَنَّهَا وَ الْوِزْرُ عَلَيْكَ بِمَا نَقَضْتَ مِنْهَا

And do not innovate any conduct harming anything from the past conducts, for the recompense would be for the one who conducts by it and the burden would be upon you due to what you discontinued from it.

وَ أَكْثِرْ مُدَارَسَةَ الْعُلَمَاءِ وَ مُنَاقَشَةَ الْحُكَمَاءِ فِي تَثْبِيتِ مَا صَلَحَ عَلَيْهِ أَمْرُ بِلَادِكَ وَ إِقَامَةِ مَا اسْتَقَامَ بِهِ النَّاسُ قَبْلَكَ

And frequent the conferences of the learned and discussion with the wise ones in affirming what upon it is the betterment of your country and establishing what the people before you were being straightened with it.

وَ اعْلَمْ أَنَّ الرَّعِيَّةَ طَبَقَاتٌ لَا يَصْلُحُ بَعْضُهَا إِلَّا بِبَعْضٍ وَ لَا غِنَى بِبَعْضِهَا عَنْ بَعْضٍ فَمِنْهَا جُنُودُ اللَّهِ وَ مِنْهَا كُتَّابُ الْعَامَّةِ وَ الْخَاصَّةِ وَ مِنْهَا قُضَاةُ الْعَدْلِ وَ مِنْهَا عُمَّالُ الْإِنْصَافِ وَ الرِّفْقِ وَ مِنْهَا أَهْلُ الْجِزْيَةِ وَ الْخَرَاجِ مِنْ أَهْلِ الذِّمَّةِ وَ مُسْلِمَةِ النَّاسِ وَ مِنْهَا التُّجَّارُ وَ أَهْلُ الصِّنَاعَاتِ وَ مِنْهَا الطَّبَقَةُ السُّفْلَى مِنْ ذَوِي الْحَاجَةِ وَ الْمَسْكَنَةِ

And know that the citizens are in layers, some of them are not correct except with some, nor are some of them needless from others. From these are armies of Allah^-azwj, and from these are secretaries of the general public and the special ones, and from these is judges of the justice, and from these are officers of the fairness and the friendship, and from these are the people of taxation and the levies from the ones under the responsibility and the general Muslims, and from these are the traders and the people of manufacturing, and from these is the lower level from the ones with the need and the destitution.

وَ كُلٌّ قَدْ سَمَّى اللَّهُ لَهُ سَهْمَهُ وَ وَضَعَ عَلَى حَدِّهِ وَ فَرِيضَتِهِ فِي كِتَابِهِ أَوْ سُنَّةِ نَبِيِّهِ ص عَهْداً مِنْهُ عِنْدَنَا مَحْفُوظاً

And for each Allah^-azwj has Named his share for him and Placed its limit and its Obligation in His^-azwj Book, or Sunnah of His^-azwj Prophet^-saww, being a Pact from Him^-azwj with us, preserved.

فَالْجُنُودُ بِإِذْنِ اللَّهِ حُصُونُ الرَّعِيَّةِ وَ زَيْنُ الْوُلَاةِ وَ عِزُّ الدِّينِ وَ سُبُلُ الْأَمْنِ وَ لَيْسَ تَقُومُ الرَّعِيَّةُ إِلَّا بِهِمْ ثُمَّ لَا قِوَامَ لِلْجُنُودِ إِلَّا بِمَا يُخْرِجُ اللَّهُ لَهُمْ مِنَ الْخَرَاجِ الَّذِي يَقْوَوْنَ بِهِ عَلَى [فِي‏] جِهَادِهِمْ‏ عَدُوَّهُمْ وَ يَعْتَمِدُونَ عَلَيْهِ فِيمَا يُصْلِحُهُمْ وَ يَكُونُ مِنْ وَرَاءِ حَاجَتِهِمْ

The armies, by the Permission of Allah^-azwj are fortresses of the citizens, and adornment of the rulers, and might of the religion, and ways of the peace, and the citizens cannot stand except by them. Then there is no strength for the armies except by what Allah^-azwj Brings out for them from the taxes which they can be with it in their fighting their enemies and rely upon it in what is correct for them and can happen to be a backup of their needs.

ثُمَّ لَا قِوَامَ لِهَذَيْنِ الصِّنْفَيْنِ إِلَّا بِالصِّنْفِ الثَّالِثِ مِنَ الْقُضَاةِ وَ الْعُمَّالِ وَ الْكُتَّابِ لِمَا يُحْكِمُونَ مِنَ الْمَعَاقِدِ وَ يَجْمَعُونَ مِنَ الْمَنَافِعِ وَ يُؤْتَمَنُونَ عَلَيْهِ مِنْ خَوَاصِّ الْأُمُورِ وَ عَوَامِّهَا

Then there is no strength for these two types with the third type, from the judges and the office bearers, and the secretaries due to what they are judging from the contracts, and they are collecting from the benefits and are being entrusted upon from the special affairs and its general ones.

وَ لَا قِوَامَ لَهُمْ جَمِيعاً إِلَّا بِالتُّجَّارِ وَ ذَوِي الصِّنَاعَاتِ فِيمَا يَجْتَمِعُونَ عَلَيْهِ مِنْ مَرَافِقِهِمْ وَ يُقِيمُونَهُ مِنْ أَسْوَاقِهِمْ وَ يَكْفُونَهُمْ مِنَ التَّرَفُّقِ بِأَيْدِيهِمْ مِمَّا لَا يَبْلُغُهُ رِفْقُ غَيْرِهِمْ

And there is no strength for them all except by the traders and ones with the manufacturing in what they are gathering upon from their facilities and their establishing it from their markets, and their sufficing them from the making with their own hands from what cannot be reached by others.

ثُمَّ الطَّبَقَةُ السُّفْلَى مِنْ أَهْلِ الْحَاجَةِ وَ الْمَسْكَنَةِ الَّذِينَ يَحِقُّ رِفْدُهُمْ وَ مَعُونَتُهُمْ وَ فِي اللَّهِ لِكُلٍّ سَعَةٌ وَ لِكُلٍّ عَلَى الْوَالِي حَقٌّ بِقَدْرِ مَا يُصْلِحُهُ وَ لَيْسَ يَخْرُجُ الْوَالِي مِنْ حَقِيقَةِ مَا أَكْرَمَ اللَّهُ تَعَالَى مِنْ ذَلِكَ إِلَّا بِالاهْتِمَامِ وَ الِاسْتِعَانَةِ بِاللَّهِ وَ تَوْطِينِ نَفْسِهِ عَلَى لُزُومِ الْحَقِّ وَ الصَّبْرِ عَلَيْهِ فِيمَا خَفَّ عَلَيْهِ أَوْ ثَقُلَ:

Then the lower layer from the people of need and destitution, those who are rightful of their support and assistance, and in Allah^-azwj, for each capacity and for every one there is a right upon the ruler in accordance to what would correct him (his financial position), and the ruler can’t exit from the reality of what Allah^-azwj the Exalted has Honoured from that except by the seriousness and seeking assistance with Allah^-azwj and determining his self upon necessitating the rights, and the patience upon it in what is light upon him or heavy.

فَوَلِّ مِنْ جُنُودِكَ أَنْصَحَهُمْ فِي نَفْسِكَ لِلَّهِ وَ لِرَسُولِهِ وَ لِإِمَامِكَ [وَ] أَنْقَاهُمْ جَيْباً وَ أَفْضَلَهُمْ حِلْماً مِمَّنْ يُبْطِئُ عَنِ الْغَضَبِ وَ يَسْتَرِيحُ إِلَى الْعُذْرِ وَ يَرْؤُفُ بِالضُّعَفَاءِ وَ يَنْبُو عَلَى الْأَقْوِيَاءِ وَ مِمَّنْ لَا يُثِيرُهُ الْعُنْفُ وَ لَا يَقْعُدُ بِهِ الضَّعْفُ

Place in charge of your army the one who is most advising of them in your view, for Allah^-azwj and for His^-azwj Rasool^-saww and for your Imam^-asws, the purest of heart, and best in forbearance (patience), from the ones who delays from getting angry, and is quick to the excusing, is kind to the weak, and strict upon the strong, and from the ones who are not provoked by the violence, nor would the weakness make him sit back.

ثُمَّ الْصَقْ بِذَوِي الْمُرُوءَاتِ وَ الْأَحْسَابِ وَ أَهْلِ الْبُيُوتَاتِ الصَّالِحَةِ وَ السَّوَابِقِ الْحَسَنَةِ ثُمَّ أَهْلِ النَّجْدَةِ وَ الشَّجَاعَةِ وَ السَّخَاءِ وَ السَّمَاحَةِ فَإِنَّهُمْ جِمَاعٌ مِنَ الْكَرَمِ وَ شُعَبٌ مِنَ الْعُرْفِ ثُمَّ تَفَقَّدْ مِنْ أُمُورِهِمْ مَا يَتَفَقَّدُهُ الْوَالِدَانِ مِنْ وَلَدِهِمَا

Then stick with the ones with personality and the affiliation, and the people of the righteous households, and the ones preceding with the good deeds, then the people of valour, and the bravery, and the generosity, and the excusing for they are collection from the honours and the springs of virtues. Then strive in their affairs what the parents tend to strife for their children.

وَ لَا يَتَفَاقَمَنَّ فِي نَفْسِكَ شَيْ‏ءٌ قَوَّيْتَهُمْ بِهِ وَ لَا تَحْقِرَنَّ لُطْفاً تَعَاهَدْتَهُمْ بِهِ وَ إِنْ قَلَّ فَإِنَّهُ دَاعِيَةٌ لَهُمْ إِلَى بَذْلِ النَّصِيحَةِ لَكَ وَ حُسْنِ الظَّنِّ بِكَ وَ لَا تَدَعْ تَفَقُّدَ لَطِيفِ أُمُورِهِمْ اتِّكَالًا عَلَى جَسِيمِهَا فَإِنَّ لِلْيَسِيرِ مِنْ لُطْفِكَ مَوْضِعاً يَنْتَفِعُونَ بِهِ وَ لِلْجَسِيمِ مَوْقِعاً لَا يَسْتَغْنُونَ عَنْهُ

Do not regarding within yourself as big, anything you strengthen them with – nor consider little any kindness you have agreed them with, and even if it is little, for it would be an inviter for them to exert the advice to you and good thoughts with you, and do not neglect to check out their subtle affairs relying upon their important ones for the smallness of your kindness they would benefitting with it, and for the important events they will not be needless from it.

وَ لْيَكُنْ آثَرُ رُءُوسِ جُنْدِكَ عِنْدَكَ مَنْ وَاسَاهُمْ فِي مَعُونَتِهِ وَ أَفْضَلَ عَلَيْهِمْ مِنْ جِدَتِهِ بِمَا يَسَعُهُمْ وَ يَسَعُ مَنْ وَرَاءَهُمْ مِنْ خُلُوفِ أَهْلِيهِمْ حَتَّى يَكُونَ هَمُّهُمْ هَمّاً وَاحِداً فِي جِهَادِ الْعَدُوِّ فَإِنَّ عَطْفَكَ عَلَيْهِمْ يَعْطِفُ قُلُوبَهُمْ عَلَيْكَ

And let the commander in-chief of your army in your presence be the one who contributes in aiding them and graces upon them from his efforts with what would be sufficient for them and sufficient for the ones behind them from the families left behind, until their main concern will only be one, fighting the enemy. If you are kind upon them, their hearts would be kinder upon you.

وَ لَا تَصِحُّ نَصِيحَتُهُمْ إِلَّا بِحِيطَتِهِمْ عَلَى وُلَاةِ أُمُورِهِمْ‏ وَ قِلَّةِ اسْتِثْقَالِ دُوَلِهِمْ وَ تَرْكِ اسْتِبْطَاءِ انْقِطَاعِ مُدَّتِهِمْ فَافْسَحْ فِي آمَالِهِمْ وَ وَاصِلْ فِي حُسْنِ الثَّنَاءِ عَلَيْهِمْ وَ تَعْدِيدِ مَا أَبْلَى ذَوُو الْبَلَاءِ مِنْهُمْ فَإِنَّ كَثْرَةَ الذِّكْرِ لِحُسْنِ فِعَالِهِمْ تَهُزُّ الشُّجَاعَ وَ تُحَرِّضُ النَّاكِلَ إِنْ شَاءَ اللَّهُ تَعَالَى

And their advice is not correct except by their surround (to protect) the ruler of their affairs, and do not regard their position to be a burden upon them, and do not watch out the termination of their terms. Be broad-minded regarding their wishes and be praising upon them, and recount what the ones with afflictions from them have suffered, for the frequent mention of their good deeds shakes the brave and makes the weak ones eager. If Allah^-azwj the Exalted so Desires.

ثُمَّ اعْرِفْ لِكُلِّ امْرِئٍ مِنْهُمْ مَا أَبْلَى وَ لَا تَضُمَّنَّ بَلَاءَ امْرِئٍ إِلَى غَيْرِهِ وَ لَا تُقَصِّرَنَّ بِهِ دُونَ غَايَةِ بَلَائِهِ وَ لَا يَدْعُوَنَّكَ شَرَفُ امْرِئٍ إِلَى أَنْ تُعْظِمَ مِنْ بَلَائِهِ مَا كَانَ صَغِيراً وَ لَا ضَعَةُ امْرِئٍ إِلَى أَنْ تَسْتَصْغِرَ مِنْ بَلَائِهِ مَا كَانَ عَظِيماً

Then know the performance of every person from what he has performed, and do not attribute the performance of a person to someone else, nor be deficient with it below the peak of his performance, nor should the nobility of a person call you to magnify his performance of what was small, nor drop down a person by belittling from his performance what was (actually) great.

وَ ارْدُدْ إِلَى اللَّهِ وَ رَسُولِهِ مَا يَظْلَعُكَ مِنَ الْخُطُوبِ وَ يَشْتَبِهُ عَلَيْكَ مِنَ الْأُمُورِ فَقَدْ قَالَ اللَّهُ سُبْحَانَهُ لِقَوْمٍ أَحَبَّ إِرْشَادَهُمْ‏ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنازَعْتُمْ فِي شَيْ‏ءٍ فَرُدُّوهُ إِلَى اللَّهِ وَ الرَّسُولِ‏

And refer it to Allah^-azwj and His^-azwj Rasool^-saww what matters worry you and are confusing upon you from the matters. Allah^-azwj the Glorious has Said to a people He^-azwj Loved to Guide them: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. Thus, if you were to quarrel about anything, refer it to Allah and the Rasool [4:59].

فَالرَّدُّ إِلَى اللَّهِ الْأَخْذُ بِمُحْكَمِ كِتَابِهِ وَ الرَّدُّ إِلَى الرَّسُولِ الْأَخْذُ بِسُنَّتِهِ الْجَامِعَةِ غَيْرِ الْمُفَرِّقَةِ

So, the referring to Allah^-azwj is the taking with the Decisive of His^-azwj Book and the referring to the Rasool^-saww is the taking with the Sunnah, the whole without separation.

ثُمَّ اخْتَرْ لِلْحُكْمِ بَيْنَ النَّاسِ أَفْضَلَ رَعِيَّتِكَ فِي نَفْسِكَ مِمَّنْ لَا تَضِيقُ بِهِ الْأُمُورُ وَ لَا يُمَحِّكُهُ الْخُصُومُ وَ لَا يَتَمَادَى فِي الزَّلَّةِ وَ لَا يَحْصَرُ مِنَ الْفَيْ‏ءِ إِلَى الْحَقِّ إِذَا عَرَفَهُ وَ لَا تُشْرِفُ نَفْسُهُ عَلَى طَمَعٍ وَ لَا يَكْتَفِي بِأَدْنَى فَهْمٍ دُونَ أَقْصَاهُ

Then choose between the people for the judgment, the most superior of your citizens in your view, from the ones the affairs would not be restricted with him, nor would his judgment, nor would he deliberately be in the error, nor would he be confined from the environment to the truth when he does recognise it, nor would be overlook himself upon greed nor suffice with low understanding besides being thorough.

[وَ] أَوْقَفَهُمْ فِي الشُّبُهَاتِ وَ آخَذَهُمْ بِالْحُجَجِ وَ أَقَلَّهُمْ تَبَرُّماً بِمُرَاجَعَةِ الْخَصْمِ وَ أَصْبَرَهُمْ عَلَى تَكْشِيفِ الْأُمُورِ وَ أَصْرَمَهُمْ عِنْدَ إِيضَاحِ الْحُكْمِ مِمَّنْ لَا يَزْدَهِيهِ إِطْرَاءٌ وَ لَا يَسْتَمِيلُهُ إِغْرَاءٌ وَ أُولَئِكَ قَلِيلٌ

And he should pause them during the doubtful matters, and take them with the arguments, and least disgusted with the dispute of the litigants, and most patient of them upon uncovering the affairs and their bravest at passing the judgment, from the ones compliments do not sway him nor would he be tempted by elation, and they are few.

ثُمَّ أَكْثِرْ تَعَاهُدَ قَضَائِهِ وَ افْسَحْ لَهُ فِي الْبَذْلِ مَا يُزِيحُ عِلَّتَهُ وَ تَقِلُّ مَعَهُ حَاجَتُهُ إِلَى النَّاسِ وَ أَعْطِهِ مِنَ الْمَنْزِلَةِ لَدَيْكَ مَا لَا يَطْمَعُ فِيهِ غَيْرُهُ مِنْ خَاصَّتِكَ لِيَأْمَنَ بِذَلِكَ اغْتِيَالَ الرِّجَالِ لَهُ عِنْدَكَ

Then frequently check his judgment and be generous to him in the expenses what would impede his reason and his needs to the people would be reduced by it, and give him from the status with you what no others can covet regarding it apart from him, from your special ones for him to be safe by that from the men in your presence to aspire to him.

فَانْظُرْ فِي ذَلِكَ نَظَراً بَلِيغاً فَإِنَّ هَذَا الدِّينَ قَدْ كَانَ أَسِيراً فِي أَيْدِي الْأَشْرَارِ يُعْمَلُ فِيهِ بِالْهَوَى وَ تُطْلَبُ بِهِ الدُّنْيَا

And consider that with a far-reaching consideration, for this religion has been a captive in the hands of the evil ones working in it with the personal opinions and seeking the world by it.

ثُمَّ انْظُرْ فِي أُمُورِ عُمَّالِكَ وَ اسْتَعْمِلْهُمْ اخْتِيَاراً وَ لَا تُوَلِّهِمْ مُحَابَاةً وَ أَثَرَةً فَإِنَّهُمَا جِمَاعٌ مِنْ شُعَبِ الْجَوْرِ وَ الْخِيَانَةِ وَ تَوَخَّ مِنْهُمْ أَهْلَ التَّجْرِبَةِ وَ الْحَيَاءِ مِنْ أَهْلِ الْبُيُوتَاتِ الصَّالِحَةِ وَ الْقَدَمِ فِي الْإِسْلَامِ الْمُتَقَدِّمَةِ فَإِنَّهُمْ أَكْرَمُ أَخْلَاقاً وَ أَصَحُّ أَعْرَاضاً وَ أَقَلُّ فِي الْمَطَامِعِ إِشْرَافاً وَ أَبْلَغُ فِي عَوَاقِبِ الْأُمُورِ نَظَراً

Then consider regarding the affairs of your office bearers and employ them by choice but do not place them in charge by prejudice and favouritism from these two are from a branch of tyranny and betrayal, and select from them the people of experience and the bashfulness from the people of the righteous households, and the precedence in Al-Islam, the ancientness, for they are honourable replacements and high honours, and little in looking greedily and more reaching consideration in the end-result of the affairs.

ثُمَّ أَسْبِغْ عَلَيْهِمُ الْأَرْزَاقَ فَإِنَّ ذَلِكَ قُوَّةٌ لَهُمْ عَلَى اسْتِصْلَاحِ أَنْفُسِهِمْ وَ غِنًى لَهُمْ عَنْ تَنَاوُلِ مَا تَحْتَ أَيْدِيهِمْ‏ وَ حُجَّةٌ عَلَيْهِمْ إِنْ خَالَفُوا أَمْرَكَ أَوْ ثَلَمُوا أَمَانَتَكَ

Then be generous with the sustenance upon them, for in that is strength for them upon the correcting themselves and there would be no need for them to grab what (wealth) is under their hands and be an argument against them if they opposed your orders or misappropriated your entrustments.

ثُمَّ تَفَقَّدْ أَعْمَالَهُمْ وَ ابْعَثِ الْعُيُونَ مِنْ أَهْلِ الصِّدْقِ وَ الْوَفَاءِ عَلَيْهِمْ فَإِنَّ تَعَاهُدَكَ فِي السِّرِّ لِأُمُورِهِمْ حَدْوَةٌ لَهُمْ عَلَى اسْتِعْمَالِ الْأَمَانَةِ وَ الرِّفْقِ بِالرَّعِيَّةِ وَ تَحَفَّظْ مِنَ الْأَعْوَانِ فَإِنْ أَحَدٌ مِنْهُمْ بَسَطَ يَدَهُ إِلَى خِيَانَةٍ اجْتَمَعَتْ بِهَا عَلَيْهِ عِنْدَكَ أَخْبَارُ عُيُونِكَ اكْتَفَيْتَ بِذَلِكَ شَاهِداً فَبَسَطْتَ عَلَيْهِ الْعُقُوبَةَ فِي بَدَنِهِ وَ أَخَذْتَهُ بِمَا أَصَابَ مِنْ عَمَلِهِ ثُمَّ نَصَبْتَهُ بِمَقَامِ الْمَذَلَّةِ وَ وَسَمْتَهُ بِالْخِيَانَةِ وَ قَلَّدْتَهُ عَارَ التُّهَمَةِ

Then check out their works and send agents from the people of truthfulness and the loyalty upon them, for if they pledge to you in the secret of their matters, be trusting to them upon utilising the entrustment and the kindness with the citizens. And be careful from the assistants, so if anyone of them extends his hand to betrayal, and the reports of it from your spies gather in your presence against him, suffice with that as testimony and extent the punishment upon him in his body and seize back whatever he had attained from his office, then install him in a place of disgrace and name him with the betrayal, and collar him with the shame of accusation.

وَ تَفَقَّدْ أَمْرَ الْخَرَاجِ بِمَا يُصْلِحُ أَهْلَهُ فَإِنَّ فِي صَلَاحِهِ وَ صَلَاحِهِمْ صَلَاحاً لِمَنْ سِوَاهُمْ وَ لَا صَلَاحَ لِمَنْ سِوَاهُمْ إِلَّا بِهِمْ لِأَنَّ النَّاسَ كُلَّهُمْ عِيَالٌ عَلَى الْخَرَاجِ وَ أَهْلِهِ

And check out the matter of the taxes with what is correct for its people (collectors), for in his betterment is their betterment, betterment for the ones besides them, and there is no betterment for the ones besides them except with them, because the people, all of them are dependent upon the taxation and its people.

وَ لْيَكُنْ نَظَرُكَ فِي عِمَارَةِ الْأَرْضِ أَبْلَغَ مِنْ نَظَرِكَ فِي اسْتِجْلَابِ الْخَرَاجِ لِأَنَّ ذَلِكَ لَا يُدْرَكُ إِلَّا بِالْعِمَارَةِ وَ مَنْ طَلَبَ الْخَرَاجَ بِغَيْرِ عِمَارَةٍ أَخْرَبَ الْبِلَادَ وَ أَهْلَكَ الْعِبَادَ وَ لَمْ يَسْتَقِمْ أَمْرُهُ إِلَّا قَلِيلًا

And let you consideration in building the land to be further reaching than your consideration in collecting the taxes because that will not come across you except by the building (the land), and the one who seeks the taxes without building, would ruin the city and destroy the servants, and his command with not stand except for a little while.

فَإِنْ شَكَوْا ثِقَلًا أَوْ عِلَّةً أَوِ انْقِطَاعَ شُرْبٍ أَوْ بَالَّةٍ أَوْ إِحَالَةَ أَرْضٍ اغْتَمَرَهَا غَرَقٌ أَوْ أَجْحَفَ بِهَا عَطَشٌ خَفَّفْتَ عَنْهُمْ بِمَا تَرْجُو أَنْ يَصْلُحَ بِهِ أَمْرُهُمْ وَ لَا يَثْقُلَنَّ عَلَيْكَ شَيْ‏ءٌ خَفَّفْتَ بِهِ الْمَئُونَةَ عَنْهُمْ فَإِنَّهُ ذُخْرٌ يَعُودُونَ بِهِ عَلَيْكَ فِي عِمَارَةِ بِلَادِكَ وَ تَزْيِينِ وِلَايَتِكَ مَعَ اسْتِجْلَابِكَ حُسْنَ ثَنَائِهِمْ وَ تَبَجُّحِكَ بِاسْتِفَاضَةِ الْعَدْلِ فِيهِمْ

So if they complain of the heaviness (of the taxes), or illness, or termination of drink, or drought, or change of situation of the land, either it being flooded or dried out with it being thirst, lighten from with what they desire they would be better-off within their affairs, and do not let it weigh down upon you anything you have lightened with of the assisting upon them, for it is a treasure hoard which would be returning to you in the building of your country, and adorn your government along with your pulling their good praises and boasting of your dealing with the justice among them.

مُعْتَمِداً فَضْلَ قُوَّتِهِمْ بِمَا ذَخَرْتَ عِنْدَهُمْ مِنْ إِجْمَامِكَ لَهُمْ وَ الثِّقَةَ مِنْهُمْ بِمَا عَوَّدْتَهُمْ مِنْ عَدْلِكَ عَلَيْهِمْ وَ رِفْقِكَ بِهِمْ فَرُبَّمَا حَدَثَ مِنَ الْأُمُورِ مَا إِذَا عَوَّلْتَ فِيهِ عَلَيْهِمْ مِنْ بَعْدُ احْتَمَلُوهُ طَيِّبَةً أَنْفُسُهُمْ بِهِ فَإِنَّ الْعُمْرَانَ مُحْتَمِلٌ مَا حَمَّلْتَهُ

Rely on the grace of their strength with what is treasured with them from your welfare to them, and the trusting from them with what they had attained from your justice upon them, and your friendliness with them. Sometimes it occurs from the matters what when it is loaded upon them during it afterwards, they would bear it feeling good in themselves, for the rich can tolerate whatever you load (on them).

وَ إِنَّمَا يُؤْتَى خَرَابُ الْأَرْضِ مِنْ إِعْوَازِ أَهْلِهَا وَ إِنَّمَا يُعْوِزُ أَهْلُهَا لِإِشْرَافِ أَنْفُسِ الْوُلَاةِ عَلَى الْجَمْعِ وَ سُوءِ ظَنِّهِمْ بِالْبَقَاءِ وَ قِلَّةِ انْتِفَاعِهِمْ بِالْعِبَرِ

And rather the ruination of the land would come from the destitution of its people, and rather its people would be destitute due to the selfish ruler upon the amassing and their evil thoughts with the survival, and scarcity of their benefits with the lessons.

ثُمَّ انْظُرْ فِي حَالِ كُتَّابِكَ فَوَلِّ عَلَى أُمُورِكَ خَيْرَهُمْ وَ اخْصُصْ رَسَائِلَكَ الَّتِي تُدْخِلُ فِيهَا مَكَايِدَكَ وَ أَسْرَارَكَ بِأَجْمَعِهِمْ لِوُجُودِ صَالِحِ الْأَخْلَاقِ مِمَّنْ لَا تُبْطِرُهُ الْكَرَامَةُ فَيَجْتَرِئَ بِهَا عَلَيْكَ فِي خِلَافٍ لَكَ بِحَضْرَةِ مَلَإٍ وَ لَا تَقْصُرُ بِهِ الْغَفْلَةُ عَنْ إِيرَادِ مُكَاتَبَاتِ عُمِّالِكَ عَلَيْكَ وَ إِصْدَارِ جَوَابَاتِهَا عَلَى الصَّوَابِ عَنْكَ وَ فِيمَا يَأْخُذُ لَكَ وَ يُعْطِي مِنْكَ

Then look into the situation of your admin workers (secretaries), and place the best of them to be in charge upon your affairs, and specialise your letter which are including of your plans and your secrets in their entirety to one you find to be of righteous manners, from the ones whom the honours do not blur, so he would be audacious by it in opposing you in the presence of an assembly, and do not be deficient with the heedlessness from the intentions of the secretaries of your office against you and their responding with answers upon correctness on your behalf, and regarding what is taken for you and given from you.

وَ لَا يُضْعِفُ عَقْداً اعْتَقَدَهُ لَكَ وَ لَا يَعْجِزُ عَنْ إِطْلَاقِ مَا عُقِدَ عَلَيْكَ وَ لَا يَجْهَلُ مَبْلَغَ قَدْرِ نَفْسِهِ فِي الْأُمُورِ فَإِنَّ الْجَاهِلَ بِقَدْرِ نَفْسِهِ يَكُونُ بِقَدْرِ غَيْرِهِ أَجْهَلَ

And he should not weaken any knot (agreement) tied for you, and not be frustrated from freeing what has been tied against you, and he should not be ignorant of the reach of his power in the matters, for the one ignorant of his own ability would be even more ignorant of the ability of others.

ثُمَّ لَا يَكُنِ اخْتِيَارُكَ إِيَّاهُمْ عَلَى فِرَاسَتِكَ وَ اسْتِنَامَتِكَ وَ حُسْنِ الظَّنِّ مِنْكَ فَإِنَّ الرِّجَالَ يَتَعَرَّضُونَ لِفِرَاسَاتِ الْوُلَاةِ بِتَصَنُّعِهِمْ وَ حُسْنِ خِدْمَتِهِمْ وَ لَيْسَ وَرَاءَ ذَلِكَ مِنَ النَّصِيحَةِ وَ الْأَمَانَةِ شَيْ‏ءٌ وَ لَكِنِ اخْتَبِرْهُمْ بِمَا وُلُّوا لِلصَّالِحِينَ قَبْلَكَ

Then do not let your choosing them be upon your discernment and your confidence and the good thoughts from you, for the men would display the friendship to your discernment, and goodly service, and there wouldn’t be anything behind that from the sincerity and the entrustment but choose them by what they have done for the righteous in front of you.

فَاعْمِدْ لِأَحْسَنِهِمْ كَانَ فِي الْعَامَّةِ أَثَراً وَ أَعْرَفِهِمْ بِالْأَمَانَةِ وَجْهاً فَإِنَّ ذَلِكَ دَلِيلٌ عَلَى نَصِيحَتِكَ لِلَّهِ وَ لِمَنْ وُلِّيتَ أَمْرَهُ

Rely upon their good reputation which was among the public and recognise them with the entrustment as a face, for that is evidence upon their sincerity for Allah^-azwj and to the one who place them in charge of his affairs.

وَ اجْعَلْ لِرَأْسِ كُلِّ أَمْرٍ مِنْ أُمُورِكَ رَأْساً مِنْهُمْ لَا يَقْهَرُهُ كَبِيرُهَا وَ لَا يَتَشَتَّتُ عَلَيْهِ كَثِيرُهَا وَ مَهْمَا كَانَ فِي كُتَّابِكَ مِنْ عَيْبٍ فَتَغَابَيْتَ عَنْهُ أُلْزِمْتَهُ

And a head to be for every matter (department) from the matters (departments), a head from them. Neither would its bigness overcome him, nor would its abundance confuse him. And whatever faults there are among your secretaries, and is hidden from you, it would be blamed on you.

ثُمَّ اسْتَوْصِ بِالتُّجَّارِ وَ ذَوِي الصِّنَاعَاتِ وَ أَوْصِ بِهِمْ خَيْراً الْمُقِيمِ مِنْهُمْ وَ الْمُضْطَرِبِ بِمَالِهِ وَ الْمُتَرَفِّقِ بِبَدَنِهِ فَإِنَّهُمْ مَوَادُّ الْمَنَافِعِ وَ أَسْبَابُ الْمَرَافِقِ وَ جُلَّابُهَا مِنَ الْمَبَاعِدِ وَ الْمَطَارِحِ فِي بَرِّكَ وَ بَحْرِكَ وَ سَهْلِكَ وَ جَبَلِكَ وَ حَيْثُ لَا يَلْتَئِمُ النَّاسُ لِمَوَاضِعِهَا وَ لَا يَجْتَرِءُونَ عَلَيْهَا فَإِنَّهُمْ سِلْمٌ لَا تُخَافُ بَائِقَتُهُ وَ صُلْحٌ لَا تُخْشَى غَائِلَتُهُ

Then be advised by the traders and ones with manufacturing, and advise them goodly, the ones from them established, the one trading with his wealth, and the physical labourers, for they are sources of profit and the causes of the items, and their importers from the remote areas and the travellers in your land, and your sea, and your coast, and your mountain, and where the people cannot get to these places nor would they dare upon these, for they are peaceful, there is no fear with a rebellion and truce, there is no fearing its treason.

وَ تَفَقَّدْ أُمُورَهُمْ بِحَضْرَتِكَ وَ فِي حَوَاشِي بِلَادِكَ وَ اعْلَمْ مَعَ ذَلِكَ أَنَّ فِي كَثِيرٍ مِنْهُمْ ضِيقاً فَاحِشاً وَ شُحّاً قَبِيحاً وَ احْتِكَاراً لِلْمَنَافِعِ وَ تَحَكُّماً فِي الْبِيَاعَاتِ وَ ذَلِكَ بَابُ مَضَرَّةٍ لِلْعَامَّةِ وَ عَيْبٌ عَلَى الْوُلَاةِ

And check out their affairs in your presence and in the areas of your country and know along with that is most of them there is narrow-mindedness, immorality, and ugly greed, and they hoard for the benefit and fix high prices in the selling, and that is a harmful door for the public, and a fault upon the ruler.

فَامْنَعْ مِنَ الِاحْتِكَارِ فَإِنَّ رَسُولَ اللَّهِ ص مَنَعَ مِنْهُ وَ لْيَكُنِ الْبَيْعُ بَيْعاً سَمْحاً بِمَوَازِينِ عَدْلٍ وَ أَسْعَارٍ لَا تُجْحِفُ بِالْفَرِيقَيْنِ مِنَ الْبَائِعِ وَ الْمُبْتَاعِ فَمَنْ قَارَفَ حُكْرَةً بَعْدَ نَهْيِكَ إِيَّاهُ فَنَكِّلْ بِهِ وَ عَاقِبْ فِي غَيْرِ إِسْرَافٍ

Prohibit from the hoarding for Rasool-Allah^-saww had forbidden from it, and let the selling be a smooth selling with scales of justice and prices, not harmful with the two parties from the seller and the buyer. The one who practices hoarding after you prohibiting it, then be exemplary with him and punish without being excessive.

ثُمَّ اللَّهَ اللَّهَ فِي الطَّبَقَةِ السُّفْلَى مِنَ الَّذِينَ لَا حِيلَةَ لَهُمْ مِنَ الْمَسَاكِينِ وَ الْمُحْتَاجِينَ وَ أَهْلِ الْبُؤْسَى وَ الزَّمْنَى فَإِنَّ فِي هَذِهِ الطَّبَقَةِ قَانِعاً وَ مُعْتَرّاً احْفَظِ اللَّهَ مَا اسْتَحْفَظَكَ مِنْ حَقِّهِ فِيهِمْ وَ اجْعَلْ لَهُمْ قِسْماً مِنْ بَيْتِ مَالِكِ وَ قِسْماً مِنْ غَلَّاتِ‏ صَوَافِي الْإِسْلَامِ فِي كُلِّ بَلَدٍ فَإِنَّ لِلْأَقْصَى مِنْهُمْ مِثْلَ الَّذِي لِلْأَدْنَى

Then Allah^-azwj, Allah^-azwj regarding the lower strata (layer), from the ones there are no means for them, from the poor and the needy, and the people of misery and disability. In this stratum are the content one and the beggar. Preserve what Allah^-azwj has Made you to preserve from His^-azwj Rights regarding them and make a distribution to be for them from your public treasury, and a portion from the granary of Al-Islam in every city, as for the remote one from them is similar for the one who is nearby.

وَ كُلٌّ مَنْ قَدِ اسْتُرْعِيتَ حَقَّهُ فَلَا يَشْغَلَنَّكَ عَنْهُمْ بَطَرٌ فَإِنَّكَ لَا تُعْذَرُ بِتَضْيِيعِ التَّافِهِ لِأَحْكَامِكَ الْكَثِيرَ الْمُهِمَّ فَلَا تُشْخِصْ هَمَّكَ عَنْهُمْ وَ لَا تُصَعِّرْ خَدَّكَ لَهُمْ

And each one, his right is in your care, so do not let haughtiness pre-occupy you from them, for there is no excuse for you with wasting the small matter due to you deciding the numerous important ones. So, do not be unmindful of them nor puff your cheeks to them.

وَ تَفَقَّدْ أُمُورَ مَنْ لَا يَصِلُ إِلَيْكَ مِنْهُمْ مِمَّنْ تَقْتَحِمُهُ الْعُيُونُ وَ تَحْقِرُهُ الرِّجَالُ فَفَرِّغْ لِأُولَئِكَ ثِقَتَكَ مِنْ أَهْلِ الْخَشْيَةِ وَ التَّوَاضُعِ فَلْيَرْفَعْ إِلَيْكَ أُمُورَهُمْ ثُمَّ اعْمَلْ فِيهِمْ بِالْإِعْذَارِ إِلَى اللَّهِ سُبْحَانَهُ يَوْمَ تَلْقَاهُ فَإِنَّ هَؤُلَاءِ مِنْ بَيْنِ الرَّعِيَّةِ أَحْوَجُ إِلَى الْإِنْصَافِ مِنْ غَيْرِهِمْ وَ كُلٌّ فَأَعْذِرْ إِلَى اللَّهِ تَعَالَى فِي تَأْدِيَةِ حَقِّهِ إِلَيْهِ

And check out the affairs of the ones from the who cannot arrive to you, from the ones storm at (with contempt) and the men belittle. Appoint for them your trustworthy one from the people of humbleness and politeness and let him raise their matters to you. Then work regarding them with the excusing to Allah^-azwj the Glorious on the Day you meet Him^-azwj, for they, from between the citizens are neediest to the fairness than others are and excuse to Allah^-azwj the Exalted in fulfilling His^-azwj Rights to him.

وَ تَعَهَّدْ أَهْلَ الْيُتْمِ وَ ذي [ذَوِي‏] الرِّقَّةِ فِي السِّنِّ مِمَّنْ لَا حِيلَةَ لَهُ وَ لَا يَنْصِبُ لِلْمَسْأَلَةِ نَفْسَهُ وَ ذَلِكَ عَلَى الْوُلَاةِ ثَقِيلٌ وَ الْحَقُّ كُلُّهُ ثَقِيلٌ وَ قَدْ يُخَفِّفُهُ اللَّهُ عَلَى أَقْوَامٍ طَلَبُوا الْعَاقِبَةَ فَصَبَّرُوا أَنْفُسَهُمْ وَ وَثِقُوا بِصِدْقِ مَوْعُودِ اللَّهِ لَهُمْ

And check out the orphans and people with tenderness in the years (old aged), from the one there are no means for him, nor does he stand to the begging himself, and that is heavy upon the ruler, and the rights, all of these are heavy, and Allah^-azwj Lightens it upon a people seeking the end-result, so they observe patience themselves and they rely with the truthfulness of the Promise of Allah^-azwj for them.

وَ اجْعَلْ لِذَوِي الْحَاجَاتِ مِنْكَ قِسْماً تُفَرِّغُ لَهُمْ فِيهِ شَخْصَكَ وَ تَجْلِسُ لَهُمْ مَجْلِساً عَامّاً فَتَتَوَاضَعُ فِيهِ لِلَّهِ الَّذِي خَلَقَكَ

And make a distribution to be for the needy ones from you, free your own person for them regarding it, and you should sit for them in a general gathering. Be humble in it for the sake of Allah^-azwj Who Created you.

وَ تُقْعِدُ عَنْهُمْ جُنْدَكَ وَ أَعْوَانَكَ مِنْ أَحْرَاسِكَ وَ شُرَطِكَ حَتَّى يُكَلِّمَكَ مُتَكَلِّمُهُمْ غَيْرَ مُتَعْتَعٍ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ فِي غَيْرِ مَوْطِنٍ لَنْ تُقَدَّسَ أُمَّةٌ لَا يُؤْخَذُ لِلضَّعِيفِ فِيهَا حَقُّهُ مِنَ الْقَوِيِّ غَيْرَ مُتَعْتَعٍ

And make your army to sit back from them, and your supporters from your guards, and your police, until a speaker speaks to you without hesitation, for I^-asws heard Rasool-Allah^-saww saying in another place: ‘It will never be sanctified, a community in which it is not taken for the weak, his right from the strong, without restrictions’.

ثُمَّ احْتَمِلِ الْخُرْقَ مِنْهُمْ وَ الْعِيَّ وَ نَحِّ عَنْكَ الضِّيقَ وَ الْأَنَفَ‏ يَبْسُطِ اللَّهُ عَلَيْكَ بِذَلِكَ أَكْنَافَ رَحْمَتِهِ وَ يُوجِبْ لَكَ ثَوَابَ طَاعَتِهِ وَ أَعْطِ مَا أَعْطَيْتَ هَنِيئاً وَ امْنَعْ فِي إِجْمَالٍ وَ إِعْذَارٍ

Then tolerate the awkwardness from them and the stammering and keep aside from you the narrow-mindedness and the pride, Allah^-azwj would Spread upon you, due to that, covering of His^-azwj Mercy and Obligate to you the Rewards of having obeyed Him^-azwj. And give pleasantly what you give and refuse beautifully and excusing.

ثُمَّ أُمُورٌ مِنْ أُمُورِكَ لَا بُدَّ لَكَ مِنْ مُبَاشَرَتِهَا مِنْهَا إِجَابَةُ عُمَّالِكَ بِمَا يَعْيَا عَنْكَ كُتَّابُكَ وَ مِنْهَا إِصْدَارُ حَاجَاتِ النَّاسِ عِنْدَ وُرُودِهَا عَلَيْكَ مِمَّا تَحْرَجُ بِهِ صُدُورُ أَعْوَانِكَ

Then there are matters from your matter there is no escape for you from dealing with it (yourself). From these is answering your office bearers with what your scribes are unable to do so, and from these is issuance of needs of the people during their referral to you, from what the chests of your assistance are embarrassed from.

وَ امْضِ لِكُلِّ يَوْمٍ عَمَلَهُ فَإِنَّ لِكُلِّ يَوْمٍ مَا فِيهِ وَ اجْعَلْ لِنَفْسِكَ فِيمَا بَيْنَكَ وَ بَيْنَ‏ اللَّهِ أَفْضَلَ تِلْكَ الْمَوَاقِيتِ وَ أَجْزَلَ تِلْكَ الْأَقْسَامِ وَ إِنْ كَانَتْ كُلُّهَا لِلَّهِ إِذَا صَلَحَتْ فِيهَا النِّيَّةُ وَ سَلِمَتْ مِنْهَا الرَّعِيَّةُ

And accomplish for each day its work, as for each day is what is in it, and make for yourself in what is between you and Allah^-azwj the best of those timings, and make plentiful those distributions, and even though all of these are for the Sake of Allah^-azwj when the intention is sincere in it, and the citizens are safe from it.

وَ لْيَكُنْ فِي خَاصَّةِ مَا تُخْلِصُ لِلَّهِ بِهِ دِينَكَ إِقَامَةُ فَرَائِضِهِ الَّتِي هِيَ لَهُ خَاصَّةً فَأَعْطِ اللَّهَ مِنْ بَدَنِكَ فِي لَيْلِكَ وَ نَهَارِكَ وَ وَفِّ مَا تَقَرَّبْتَ بِهِ إِلَى اللَّهِ مِنْ ذَلِكَ كَامِلًا غَيْرَ مَثْلُومٍ وَ لَا مَنْقُوصٍ بَالِغاً مِنْ بَدَنِكَ مَا بَلَغَ

And let it happen regarding the special (act of worship) of your religion, what can be purely for Allah^-azwj by it, be the establishment of His^-azwj Obligation which are for Him^-azwj in particular. So, give Allah^-azwj from your body during your night and your day, and fulfil what you can draw closer to Allah^-azwj with it, (let it be) perfect, without defect of deficiency, reaching from your body whatever it reaches.

وَ إِذَا قُمْتَ فِي صَلَاتِكَ لِلنَّاسِ فَلَا تَكُونَنَّ مُنَفِّراً وَ لَا مُضَيِّعاً فَإِنَّ فِي النَّاسِ مَنْ بِهِ الْعِلَّةُ وَ لَهُ الْحَاجَةُ وَ قَدْ سَأَلْتُ رَسُولَ اللَّهِ ص حِينَ وَجَّهَنِي إِلَى الْيَمَنِ كَيْفَ أُصَلِّي بِهِمْ فَقَالَ صَلِّ بِهِمْ كَصَلَاةِ أَضْعَفِهِمْ وَ كُنْ بِالْمُؤْمِنِينَ رَحِيماً

And when you stand in your Salat for the people, neither become repulsive (by prolonging) nor waste it (by shortening too much), for among the people there is one with sickness, and for him is the need. And I^-asws had asked Rasool-Allah^-saww when he^-saww had sent me^-asws to Al-Yemen: ‘How shall I^-asws pray Salat with them?’ He^-saww said: ‘Pray Salat with them like the Salat of their weakest one, and by merciful with the Momineen’.

وَ أَمَّا بَعْدَ هَذَا فَلَا تُطَوِّلَنَّ احْتِجَابَكَ مِنْ رَعِيَّتِكَ فَإِنَّ احْتِجَابَ الْوُلَاةِ عَنِ الرَّعِيَّةِ شُعْبَةٌ مِنَ الضِّيقِ وَ قِلَّةُ عِلْمٍ بِالْأُمُورِ وَ الِاحْتِجَابُ مِنْهُمْ يَقْطَعُ عَنْهُمْ عِلْمَ مَا احْتَجَبُوا دُونَهُ فَيَصْغُرُ عِنْدَهُمُ الْكَبِيرُ وَ يَعْظُمُ الصَّغِيرُ وَ يَقْبُحُ الْحَسَنُ وَ يَحْسُنُ الْقَبِيحُ وَ يُشَابُ الْحَقُّ بِالْبَاطِلِ وَ إِنَّمَا الْوَالِي بَشَرٌ لَا يَعْرِفُ مَا تَوَارَى عَنْهُ النَّاسُ بِهِ مِنَ الْأُمُورِ

And as for after this, do not prolong your veiling from your citizens, for the veiling of the ruler is a branch from the narrow-mindedness and scarcity of the knowledge with the affairs, and the seclusion from them cuts off the knowledge from then what they are veiling besides him, so the great one would be small in their presence, and the small one would be magnified, and the good would be ugly and the ugly would be considered good, and the truth would resemble with the falsehood. And rather the ruler is a human being, he does not recognise what affairs the people are covering from him.

وَ لَيْسَتْ عَلَى الْحَقِّ سِمَاتٌ يُعْرَفُ بِهَا ضُرُوبُ الصِّدْقِ مِنَ الْكَذِبِ وَ إِنَّمَا أَنْتَ أَحَدُ رَجُلَيْنِ إِمَّا امْرُؤٌ سَخَتْ نَفْسُكَ بِالْبَذْلِ فِي الْحَقِّ فَفِيمَ احْتِجَابُكَ مِنْ وَاجِبِ حَقٍّ تُعْطِيهِ أَوْ فِعْلٍ كَرِيمٍ تُسْدِيهِ أَوْ مُبْتَلًى بِالْمَنْعِ فَمَا أَسْرَعَ كَفَّ النَّاسِ عَنْ مَسْأَلَتِكَ إِذَا أَيِسُوا مِنْ بَذْلِكَ مَعَ أَنَّ أَكْثَرَ حَاجَاتِ النَّاسِ إِلَيْكَ مَا لَا مَئُونَةَ فِيهِ عَلَيْكَ مِنْ شَكَاةِ مَظْلِمَةٍ أَوْ طَلَبِ إِنْصَافٍ فِي مُعَامَلَةٍ

And there isn’t any marking upon the truth by which a variety of the truthfulness can be recognise from the lies. And rather you are one of the two men, a person with a generous self in the spending regarding the truth, then why are you veiling from the people. Is it an obligatory right you are giving it or an honourable deed you are blocking; or you are tried with the refusal? How quickly the people would refrain from asking you when they despair from your spending, along with that the needs of the people to you are what there is no exertion in it upon you, from a complaint of an oppressed or seeking fairness in a matter.

ثُمَّ إِنَّ لِلْوَالِي خَاصَّةً وَ بِطَانَةً فِيهِمُ اسْتِيثَارٌ وَ تَطَاوُلٌ وَ قِلَّةُ إِنْصَافٍ [فِي مُعَامَلَةٍ] فَاحْسِمْ مَادَّةَ أُولَئِكَ بِقَطْعِ أَسْبَابِ تِلْكَ الْأَحْوَالِ‏ وَ لَا تُقْطِعَنَّ لِأَحَدٍ مِنْ حَاشِيَتِكَ وَ حَامَّتِكَ قَطِيعَهُ وَ لَا يَطْمَعَنَّ مِنْكَ فِي اعْتِقَادِ عُقْدَةٍ تَضُرُّ بِمَنْ يَلِيهَا مِنَ النَّاسِ فِي شِرْبٍ أَوْ عَمَلٍ مُشْتَرَكٍ يَحْمِلُونَ مَئُونَتَهُ عَلَى غَيْرِهِمْ فَيَكُونَ مَهْنَأُ ذَلِكَ لَهُمْ دُونَكَ وَ عَيْبُهُ عَلَيْكَ فِي الدُّنْيَا وَ الْآخِرَةِ

Then, for the ruler there are special ones and confidants. Among them would be the prejudicial, and heavy-handed, and of little fairness in a dealing, so cut off the root of their by cutting off the causes of those situations. And do not cut out for anyone from your hangers-on and your intimate ones, any piece (of land), nor will they wish from you any clause in the agreement which would harm the ones who are adjacent to it from the people, regarding drinking, or common works making its supplies upon others, so that benefit would be for them besides you, and its fault would be upon you in the world and the Hereafter.

وَ أَلْزِمِ الْحَقَّ مَنْ لَزِمَهُ مِنَ الْقَرِيبِ وَ الْبَعِيدِ وَ كُنْ فِي ذَلِكَ صَابِراً مُحْتَسِباً وَاقِعاً ذَلِكَ مِنْ قَرَابَتِكَ وَ خَاصَّتِكَ حَيْثُ وَقَعَ وَ ابْتَغِ عَاقِبَتَهُ بِمَا يَثْقُلُ عَلَيْكَ مِنْهُ فَإِنَّ مَغَبَّةَ ذَلِكَ مَحْمُودَةٌ

And necessitate the truth for the ones it necessitates, from the near one and the far one, and during that be patient, anticipating the occurrence of that from your relatives and your special ones when it occurs, and see its end-result with what is burdensome upon you from him, for the outcome of that is praise-worthy.

وَ إِنْ ظَنَّتِ الرَّعِيَّةُ بِكَ حَيْفاً فَأَصْحِرْ لَهُمْ بِعُذْرِكَ وَ اعْدِلْ عَنْكَ ظُنُونَهُمْ بِإِصْحَارِكَ فَإِنَّ فِي ذَلِكَ رِيَاضَةً مِنْكَ لِنَفْسِكَ وَ رِفْقاً بِرَعِيَّتِكَ وَ إِعْذَاراً تَبْلُغُ فِيهِ حَاجَتَكَ‏ مِنْ تَقْوِيمِهِمْ عَلَى الْحَقِّ

And if the citizens think of you as being heavy handed, then be open with them with your excuse and straighten their thoughts about you with your openness, for it that you would be a training from your for yourself, and a friendliness with your citizens, and the excusing would make your needs to be reached, from their standing upon the truth.

وَ لَا تَدْفَعَنَّ صُلْحاً دَعَاكَ إِلَيْهِ عَدُوُّكَ لِلَّهِ فِيهِ رِضًى فَإِنَّ فِي الصُّلْحِ دَعَةً لِجُنُودِكَ وَ رَاحَةً مِنْ هُمُومِكَ وَ أَمْناً لِبِلَادِكَ وَ لَكِنِ الْحَذَرَ كُلَّ الْحَذَرِ مِنْ عَدُوِّكَ بَعْدَ صُلْحِهِ فَإِنَّ الْعَدُوَّ رُبَّمَا قَارَبَ لِيَتَغَفَّلَ فَخُذْ بِالْحَزْمِ وَ اتَّهِمْ فِي ذَلِكَ حُسْنَ الظَّنِّ

And do not reject a reconciliation your enemy calls you to wherein is Pleasure of Allah^-azwj, for in the reconciliation is rest for your army and relief from your worries, and security for your country, but the caution of all cautions from your enemy after his reconciliation, for the enemy sometimes reconciles to take advantage of your inattentiveness, therefore take with the firmness and storm into that with good thoughts.

وَ إِنْ عَقَدْتَ بَيْنَكَ وَ بَيْنَ عَدُوٍّ لَكَ عُقْدَةً أَوْ أَلْبَسْتَهُ مِنْكَ ذِمَّةً فَحُطْ عَهْدَكَ بِالْوَفَاءِ وَ ارْعَ ذِمَّتَكَ بِالْأَمَانَةِ وَ اجْعَلْ نَفْسَكَ جُنَّةً دُونَ مَا أَعْطَيْتَ فَإِنَّهُ لَيْسَ مِنْ فَرَائِضِ اللَّهِ سُبْحَانَهُ شَيْ‏ءٌ النَّاسُ أَشَدُّ عَلَيْهِ اجْتِمَاعاً مَعَ تَفَرُّقِ أَهْوَائِهِمْ وَ تَشْتِيتِ آرَائِهِمْ مِنْ تَعْظِيمِ الْوَفَاءِ بِالْعُهُودِ

And if you tie (an agreement) between you and an enemy of yours a knot, or taken a responsibility from you, then fulfil your agreement with the loyalty, and take care of your responsibility with the entrustment, and make yourself to be a shield besides what you give, for there isn’t any Obligation of Allah^-azwj the Glorious, anything the people are more intensely united upon, despite their separate desires and scattered views, than respect for the loyalty with the pact.

وَ قَدْ لَزِمَ ذَلِكَ الْمُشْرِكُونَ فِيمَا بَيْنَهُمْ دُونَ الْمُسْلِمِينَ لِمَا اسْتَوْبَلُوا مِنْ عَوَاقِبِ الْغَدْرِ فَلَا تَغْدِرَنَّ بِذِمَّتِكَ وَ لَا تَخِيسَنَّ بِعَهْدِكَ وَ لَا تَخْتِلَنَّ عَدُوَّكَ فَإِنَّهُ لَا يَجْتَرِئُ عَلَى اللَّهِ إِلَّا جَاهِلٌ شَقِيٌّ

And that was necessitated by the Polytheists regarding what was between them besides the Muslims, due to what they had acknowledged from the consequences of the betrayal, so do not be treacherous with your responsibilities, and do not underestimate your pact nor cheat your enemy for no one would be audacious upon Allah^-azwj except the ignorant, wretched.

وَ قَدْ جَعَلَ اللَّهُ عَهْدَهُ وَ ذِمَّتَهُ أَمْناً أَفْضَاهُ بَيْنَ الْعِبَادِ بِرَحْمَتِهِ وَ حَرِيماً يَسْكُنُونَ إِلَى مَنَعَتِهِ وَ يَسْتَفِيضُونَ إِلَى جِوَارِهِ فَلَا إِدْغَالَ وَ لَا مُدَالَسَةَ وَ لَا خِدَاعَ فِيهِ

And Allah^-azwj had Made His^-azwj Pact and its responsibility as an entrustment to be fulfilled between the servants by His^-azwj Mercy, and a sanctuary to dwell in to His^-azwj Protection and moving to His^-azwj vicinity, and there should neither be any defrauding nor any deceiving in it.

وَ لَا تَعْقِدْ عَقْداً تُجَوِّزُ فِيهِ الْعِلَلَ وَ لَا تُعَوِّلَنَّ عَلَى لَحْنِ قَوْلٍ بَعْدَ التَّأْكِيدِ وَ التَّوْثِقَةِ وَ لَا يَدْعُوَنَّكَ ضِيقُ أَمْرٍ لَزِمَكَ فِيهِ عَهْدُ اللَّهِ إِلَى طَلَبِ انْفِسَاخِهِ بِغَيْرِ الْحَقِّ فَإِنَّ صَبْرَكَ عَلَى ضِيقٍ تَرْجُو انْفِرَاجَهُ وَ فَضْلَ عَاقِبَتِهِ خَيْرٌ مِنْ غَدْرٍ تَخَافُ تَبِعَتَهُ وَ أَنْ تُحِيطَ بِكَ مِنَ اللَّهِ فِيهِ طِلْبَةٌ لَا تَسْتَقِيلُ فِيهَا دُنْيَاكَ وَ لَا آخِرَتَكَ

And do not tie any agreement allowing the reasons (different interpretations) in it, nor interpret upon the tone of the word after the conclusion and the affirmation, nor should the narrowness of the matter call you to necessitate a Pact of Allah^-azwj in it, to seek spoiling it without right. If you are patient upon narrowness, wishing upon its relief, and grace of its consequent, it would be better than betrayal of a pursuance you fear, and there will be an encompassing with you a Demand from Allah^-azwj regarding it, neither your world nor your Hereafter would be pleasant during it.

إِيَّاكَ وَ الدِّمَاءَ وَ سَفْكَهَا بِغَيْرِ حِلِّهَا فَإِنَّهُ لَيْسَ شَيْ‏ءٌ أَدْعَى لِنَقِمَةٍ وَ لَا أَعْظَمَ لِتَبِعَةٍ وَ لَا أَحْرَى بِزَوَالِ نِعْمَةٍ وَ انْقِطَاعِ مُدَّةٍ مِنْ سَفْكِ الدِّمَاءِ بِغَيْرِ حَقِّهَا وَ اللَّهُ سُبْحَانَهُ مُبْتَدِئٌ بِالْحُكْمِ بَيْنَ الْعِبَادِ فِيمَا تَسَافَكُوا مِنَ الدِّمَاءِ يَوْمَ الْقِيَامَةِ

Beware of the blood and shedding it without its Permissibility, for there isn’t anything calling to a Punishment, nor greater in evil consequence, nor more effective in declining the bounties, and termination the term (life), than shedding the blood without its right, and Allah^-azwj the Glorious will Begin with the Judgment on the Day of Qiyamah between the servants regarding what bloods they had shed.

فَلَا تُقَوِّيَنَّ سُلْطَانَكَ بِسَفْكِ دَمٍ حَرَامٍ فَإِنَّ ذَلِكَ مِمَّا يُضْعِفُهُ وَ يُوهِنُهُ بَلْ يُزِيلُهُ وَ يَنْقُلُهُ وَ لَا عُذْرَ لَكَ عِنْدَ اللَّهِ وَ لَا عِنْدِي فِي قَتْلِ الْعَمْدِ لِأَنَّ فِيهِ قَوَدَ الْبَدَنِ

Therefore, do not strengthen your authority by shedding the forbidden blood, for that is from what would weaken it and enfeeble it. But it would decline it and overturn it, and there would be no excuse for you in the Presence of Allah^-azwj nor in my^-asws presence regarding the deliberate killing, because regarding it would be the physical retaliation.

وَ إِنِ ابْتُلِيتَ بِخَطَإٍ وَ أَفْرَطَ عَلَيْكَ سَوْطُكَ وَ يَدُكَ بِعُقُوبَةٍ فَإِنَّ فِي الْوَكْزَةِ فَمَا فَوْقَهَا مَقْتَلَةً فَلَا تَطْمَحَنَّ بِكَ نَخْوَةُ سُلْطَانِكَ عَنْ أَنْ تُؤَدِّيَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ حَقَّهُمْ

And if you were involved by error and there was excessiveness by you with your whip and your hand in punishing, for in the (slight) poke and what is above it would be a killing, so do not let the haughtiness of your authority aspire you preventing you from paying to the guardians of the killed one, their rights.

وَ إِيَّاكَ وَ الْإِعْجَابَ بِنَفْسِكَ وَ الثِّقَةَ بِمَا يُعْجِبُكَ مِنْهَا وَ حُبَّ الْإِطْرَاءِ فَإِنَّ ذَلِكَ مِنْ أَوْثَقِ فُرَصِ الشَّيْطَانِ فِي نَفْسِهِ لِيَمْحَقَ مَا يَكُونُ مِنْ إِحْسَانِ الْمُحْسِنِ

And beware of being fascinated with yourself and trusting with whatever fascinates you from it, and love of the exaggerated praises, for that is from the strong opportunities of the Satan^-la in himself^-la to obliterate whatever good deeds happening from the good doer.

وَ إِيَّاكَ وَ الْمَنَّ عَلَى رَعِيَّتِكَ بِإِحْسَانِكَ أَوِ التَّزَيُّدَ فِيمَا كَانَ مِنْ فِعْلِكَ أَوْ أَنْ تَعِدَهُمْ فَتُتْبِعَ مَوْعُودَكَ بِخُلْفِكَ فَإِنَّ الْمَنَّ يُبْطِلُ الْإِحْسَانَ وَ التَّزَيُّدَ يَذْهَبُ بِنُورِ الْحَقِّ وَ الْخُلْفَ يُوجِبُ الْمَقْتَ عِنْدَ اللَّهِ وَ عِنْدَ النَّاسِ قَالَ اللَّهُ سُبْحَانَهُ‏ كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا ما لا تَفْعَلُونَ‏

And beware of reminding the conferment upon your citizens with your favours or magnification regarding what had happened from your deeds, or that you should make promises to them then follow your promise with your breaking it, for the reminding of the conferment would invalidate the favours, and magnification would do away with the radiance of the truth, and the breaking (of the promise) would obligate the hatred in the Presence of Allah^-azwj and presence of the people. Allah^-azwj the Glorious Said: It is most Hateful to Allah that you should say that which you do not do [61:3].

إِيَّاكَ وَ الْعَجَلَةَ بِالْأُمُورِ قَبْلَ أَوَانِهَا أَوِ التَّسَاقُطَ فِيهَا عِنْدَ إِمْكَانِهَا أَوِ اللَّجَاجَةَ فِيهَا إِذَا تَنَكَّرَتْ أَوِ الْوَهْنَ عَنْهَا إِذَا اسْتَوْضَحَتْ فَضَعْ كُلَّ أَمْرٍ مَوْضِعَهُ وَ أَوْقِعْ كُلَّ عَمَلٍ مَوقِعَهُ

Beware of being hasty with the matters before their time, or the abhorrence during it at its enablement, or the obstinacy in it when you dislike it or the weakness from it when it is clarified. Place every matter in its place and assign every work its assignment.

وَ إِيَّاكَ وَ الِاسْتِئْثَارَ بِمَا النَّاسُ فِيهِ أُسْوَةٌ وَ التَّغَابِيَ عَمَّا تُعْنَى بِهِ مِمَّا قَدْ وَضَحَ لِلْعُيُونِ فَإِنَّهُ مَأْخُوذٌ مِنْكَ لِغَيْرِكَ وَ عَمَّا قَلِيلٍ تَنْكَشِفُ عَنْكَ أَغْطِيَةُ الْأُمُورِ وَ يُنْتَصَفُ مِنْكَ لِلْمَظْلُومِ

And beware of the exclusive possession with what the people are equal, and the neglecting from what is meaningful from what is clear to the eye, for it is a seizure from you for others. And from a little while there will be uncovered from you the covering of the matters, and the fairness from you to the oppressed (would be required).

امْلِكْ حَمِيَّةَ أَنْفِكَ وَ سَوْرَةَ حَدِّكَ وَ سَطْوَةَ يَدِكَ وَ غَرْبَ لِسَانِكَ وَ احْتَرِسْ مِنْ كُلِّ ذَلِكَ بِكَفِّ الْبَادِرَةِ وَ تَأْخِيرِ السَّطْوَةِ حَتَّى يَسْكُنَ غَضَبُكَ فَتَمْلِكَ الِاخْتِيَارَ وَ لَنْ‏ تَحْكُمَ ذَلِكَ مِنْ نَفْسِكَ حَتَّى تُكْثِرَ هُمُومَكَ بِذِكْرِ الْمَعَادِ إِلَى رَبِّكَ

Control the sense of your pride, and outburst of your anger, and might of your arm, and sharpness of your tongue, and beware from all that by refraining from the rushing into (matters) and the delaying the outburst until your anger subsides and you are in control of the choice, and you will never decide that from yourself until you frequent your worries with the remembrance of the return to your Lord^-azwj.

وَ الْوَاجِبُ عَلَيْكَ أَنْ تَتَذَكَّرَ مَا مَضَى لِمَنْ تَقَدَّمَكَ مِنْ حُكُومَةٍ عَادِلَةٍ أَوْ سُنَّةٍ فَاضِلَةٍ أَوْ أَثَرٍ عَنْ نَبِيِّنَا ص أَوْ فَرِيضَةٍ فِي كِتَابِ اللَّهِ فَتَقْتَدِيَ بِمَا شَاهَدْتَ مِمَّا عَمِلْنَا بِهِ فِيهَا وَ تَجْتَهِدَ لِنَفْسِكَ فِي اتِّبَاعِ مَا عَهِدْتُ إِلَيْكَ فِي عَهْدِي هَذَا وَ اسْتَوْثَقْتُ بِهِ مِنَ الْحُجَّةِ لِنَفْسِي عَلَيْكَ لِكَيْ لَا تَكُونَ لَكَ عِلَّةٌ عِنْدَ تَسَرُّعِ نَفْسِكَ إِلَى هَوَاهَا

And the obligation upon you is that you recall what has passed for the ones who preceded you from a just government, or a meritorious Sunnah, or a Hadeeth from our Prophet^-saww, or an Obligation in the Book of Allah^-azwj, so you should follow with what you have witnessed from what we have worked with and struggle for yourself in following what has been pacted to you in this pact of mine^-asws, and trusted with from the argument to myself^-asws upon you, so that there would not happen to be any reason for you during quickness by yourself to its sentiments.

وَ مِنْ هَذَا الْعَهْدِ وَ هُوَ آخِرُهُ‏ وَ أَنَا أَسْأَلُ اللَّهَ تَعَالَى بِسَعَةِ رَحْمَتِهِ وَ عَظِيمِ قُدْرَتِهِ عَلَى إِعْطَاءِ كُلِّ رَغْبَةٍ أَنْ يُوَفِّقَنِي وَ إِيَّاكَ لِمَا فِيهِ رِضَاهُ مِنَ الْإِقَامَةِ عَلَى الْعُذْرِ الْوَاضِحِ إِلَيْهِ وَ إِلَى خَلْقِهِ مَعَ حُسْنِ الثَّنَاءِ فِي الْعِبَادِ وَ جَمِيلِ الْأَثَرِ فِي الْبِلَادِ وَ إِتْمَامِ النِّعْمَةِ وَ تَضْعِيفِ الْكَرَامَةِ وَ أَنْ يَخْتِمَ لِي وَ لَكَ بِالسَّعَادَةِ وَ الشَّهَادَةِ إِنَّا إِلَيْهِ رَاغِبُونَ

And from this pact, and it is its last, and I^-asws ask Allah^-azwj the Exalted with His^-azwj vast Mercy, and His^-azwj magnificent Power upon giving every desire that He^-azwj Harmonises me and you to what there is His^-azwj Pleasure in it, and the clear excuse to Him^-azwj and to His^-azwj creatures, along with goodly praise among the servants, and beautiful effects in the country, and completion of the bounties and Multiply the honours, and that He^-azwj should End for me^-asws and you with the happiness, and the martyrdom I^-asws am wishing to Him^-azwj.

وَ السَّلَامُ عَلَى رَسُولِهِ وَ آلِهِ كَثِيراً وَ سَلَّمَ تَسْلِيماً.

And the abundant greetings be upon His^-azwj Rasool^-saww and his^-saww Progeny^-asws, and submissive submission’.[308]

54 و من كتاب له ع إلى طلحة و الزبير (مع عمران بن الحصين الخزاعي) ذكره أبو جعفر الإسكافي في كتاب المقامات في مناقب أمير المؤمنين عليه السلام.

Letter 54 – And from a letter of his^-asws to Talha and Al-Zubeyr, (sent) with Imran Bin Al Haseyn Al-Khuzaie. It is mentioned by Abu Ja’far Al Iskafy in the book ‘Al-Maqamaat’ in the virtues of Amir Al-Momineen^-asws, may the greetings be upon him^-asws

أَمَّا بَعْدُ فَقَدْ عَلِمْتُمَا وَ إِنْ كَتَمْتُمَا أَنِّي لَمْ أُرِدِ النَّاسَ حَتَّى أَرَادُونِي وَ لَمْ أُبَايِعْهُمْ حَتَّى بَايَعُونِي وَ إِنَّكُمَا مِمَّنْ أَرَادَنِي وَ بَايَعَنِي وَ إِنَّ الْعَامَّةَ لَمْ تُبَايِعْنِي لِسُلْطَانٍ غَالِبٍ وَ لَا [لِحِرْصٍ‏] لِعَرَضٍ‏ حَاضِرٍ

‘As for after, you have both know and even though you are concealing it, I^-asws did not want the people until they wanted me^-asws, and I^-asws did not take their allegiances until they pledged their allegiances to me^-asws, and you two are from the ones who wanted me^-asws and pledged allegiance to me, and the general public neither pledged allegiance to me^-asws for usurping an authority nor for any present greed.

فَإِنْ‏ كُنْتُمَا بَايَعْتُمَانِي طَائِعَيْنِ فَارْجِعَا وَ تُوبَا إِلَى اللَّهِ مِنْ قَرِيبٍ وَ إِنْ كُنْتُمَا بَايَعْتُمَانِي كَارِهَيْنِ فَقَدْ جَعَلْتُمَا لِي عَلَيْكُمَا السَّبِيلَ‏ بِإِظْهَارِكُمَا الطَّاعَةَ وَ إِسْرَارِكُمَا الْمَعْصِيَةَ

So, if you two had pledged allegiance to me^-asws willingly, then return and repent to Allah^-azwj soon, and if you pledged allegiance to me^-asws unwillingly, so you have made the way to be for me^-asws against you both, by your manifest the obedience and your persistence on the disobedience.

وَ لَعَمْرِي مَا كُنْتُمَا بِأَحَقِّ الْمُهَاجِرِينَ بِالتَّقِيَّةِ وَ الْكِتْمَانِ وَ إِنَّ دَفْعَكُمَا هَذَا الْأَمْرَ [قَبْلَ‏] مِنْ قَبْلِ أَنْ تَدْخُلَا فِيهِ كَانَ أَوْسَعَ عَلَيْكُمَا مِنْ خُرُوجِكُمَا مِنْهُ بَعْدَ إِقْرَارِكُمَا

And by my^-asws life! You two are not more rightful than the Emigrants are with the dissimulation and the concealment, and if you had pushed away this matter before having entered into it, it would have been more capacious upon you than your exiting from it after having acknowledged with it.

بِهِ وَ قَدْ زَعَمْتُمَا أَنِّي قَتَلْتُ عُثْمَانَ فَبَيْنِي وَ بَيْنَكُمَا مَنْ تَخَلَّفَ عَنِّي وَ عَنْكُمَا مِنْ أَهْلِ الْمَدِينَةِ ثُمَّ يُلْزَمُ كُلُّ امْرِئٍ بِقَدْرِ مَا احْتَمَلَ فَارْجِعَا أَيُّهَا الشَّيْخَانِ عَنْ رَأْيِكُمَا فَإِنَّ الْآنَ [أَعْظَمُ‏] أَعْظَمَ أَمْرِكُمَا الْعَارُ مِنْ قَبْلِ أَنْ [يَجْتَمِعَ‏] يَتَجَمَّعَ الْعَارُ وَ النَّارُ وَ السَّلَامُ‏

And you have claimed that I^-asws killed Usman, then between me and you two are the ones from the people of Al-Medina who stayed back, from me^-asws and from you, then each person to be necessitated in accordance to what he has borne (involved with). So, return from your doubts, O you two sheykhs, for now your affair is of great shame, before the shame and the Fire are gathered (on the Day of Qiyamah). And the greetings’.[309]

55 و من كتاب له ع إلى معاوية

Letter 55 – And from a letter of his^-asws to Muawiya

أَمَّا بَعْدُ فَإِنَّ اللَّهَ سُبْحَانَهُ قَدْ جَعَلَ الدُّنْيَا لِمَا بَعْدَهَا وَ ابْتَلَى فِيهَا أَهْلَهَا لِيَعْلَمَ‏ أَيُّهُمْ أَحْسَنُ عَمَلًا وَ لَسْنَا لِلدُّنْيَا خُلِقْنَا وَ لَا بِالسَّعْيِ فِيهَا أُمِرْنَا وَ إِنَّمَا وُضِعْنَا فِيهَا لِنُبْتَلَي بِهَا وَ قَدِ ابْتَلَانِي اللَّهُ بِكَ وَ ابْتَلَاكَ بِي فَجَعَلَ أَحَدَنَا حُجَّةً عَلَى الْآخَرِ

‘As for after, surely Allah^-azwj the Glorious Made the world for what is to come after it and Tried its people in it for Him^-azwj to Know which of them is of good deeds. And we aren’t Created for the world, nor have we been Commanded to strive regarding it, and rather we have been Placed in it to be Tried in it, and He^-azwj has Tried me^-asws with you and Tried you with me^-asws, Making one of us as an argument upon the other.

فَعَدَوْتَ‏ عَلَى [طَلَبِ‏] الدُّنْيَا بِتَأْوِيلِ الْقُرْآنِ [وَ طَلَبْتَنِي‏] فَطَلَبْتَنِي بِمَا لَمْ تَجْنِ يَدِي وَ لَا لِسَانِي وَ [عَصَبْتَهُ‏] عَصَيْتَهُ أَنْتَ وَ أَهْلُ الشَّامِ بِي وَ أَلَّبَ‏ عَالِمُكُمْ جَاهِلَكُمْ وَ قَائِمُكُمْ قَاعِدَكُمْ‏

You are being inimical upon seeking the world by (wrong) interpretation of the Quran and are seeking me^-asws for what neither my^-asws hands have done nor my^-asws tongue, and you and the people of Syria have accused me^-asws, and your scholars have rallied your ignorant ones, and your standing ones (rallied) your sitting ones.

فَاتَّقِ اللَّهَ فِي نَفْسِكَ وَ نَازِعِ الشَّيْطَانَ قِيَادَكَ‏ وَ اصْرِفْ إِلَى الْآخِرَةِ وَجْهَكَ فَهِيَ طَرِيقُنَا وَ طَرِيقُكَ وَ احْذَرْ أَنْ يُصِيبَكَ اللَّهُ مِنْهُ بِعَاجِلِ قَارِعَةٍ تَمَسُّ الْأَصْلَ‏ وَ تَقْطَعُ الدَّابِرَ

Fear Allah^-azwj regarding yourself and snatch yourself away from Satan^-la guiding you, and divert your face towards the Hereafter, for it is our way and your way, be cautioned from Allah^-azwj Causing you to be involved in an entanglement, destroying the roots, and cutting off the tails (posterity).

فَإِنِّي أُولِي لَكَ بِاللَّهِ أَلِيَّةً غَيْرَ فَاجِرَةٍ لَئِنْ جَمَعَتْنِي وَ إِيَّاكَ جَوَامِعُ الْأَقْدَارِ لَا أَزَالُ بِبَاحَتِكَ- حَتَّى يَحْكُمَ اللَّهُ بَيْنَنا وَ هُوَ خَيْرُ الْحاكِمِينَ‏

 

I^-asws hereby swear by Allah^-azwj, a vow not to be broken, if He^-azwj were to Gather between me^‑asws and you in a gathering of destiny, I^-asws will not cease holding you until Allah Judges between us, and He is the best of the Judges [7:87]’.[310]

56 و من [كلام‏] وصية له ع وصى [به‏] بها شريح بن هانئ لما جعله على مقدمته إلى الشام‏

Letter 56 – And from a bequest (speech) of his^-asws advising Shurayh Bin Hany by it when he^-asws made him to be (a commander) upon his^-asws vanguard to Syria

اتَّقِ اللَّهَ فِي كُلِّ [مَسَاءٍ وَ صَبَاحٍ‏] صَبَاحٍ وَ مَسَاءٍ وَ خَفْ عَلَى نَفْسِكَ الدُّنْيَا الْغَرُورَ وَ لَا تَأْمَنْهَا عَلَى حَالٍ وَ اعْلَمْ أَنَّكَ إِنْ لَمْ تَرْدَعْ نَفْسَكَ عَنْ كَثِيرٍ مِمَّا تُحِبُّ مَخَافَةَ [مَكْرُوهِهِ‏] مَكْرُوهٍ سَمَتْ‏ بِكَ الْأَهْوَاءُ إِلَى كَثِيرٍ مِنَ الضَّرَرِ فَكُنْ لِنَفْسِكَ مَانِعاً رَادِعاً وَ [لِنَزَوَاتِكَ‏] لِنَزْوَتِكَ‏ عِنْدَ الْحَفِيظَةِ وَاقِماً قَامِعاً

‘Fear Allah^-azwj during every evening and morning, and fear upon yourself of the deceptive world, and do not trust it upon any state, and know that you, if you do not repel yourself away from most of what you love fearing its abhorrence, the personal opinions would fling with you to a lot of the harm. So be a protector, defender of yourself, and for your instincts during the rage, a killer, a suppressor’.[311]

57 و من كتاب له ع إلى أهل الكوفة عند مسيره من المدينة إلى البصرة

Letter 57 – And from a letter of his^-asws to the people of Al-Kufa during his journey from Al-Medina to Al-Basra

أَمَّا بَعْدُ فَإِنِّي خَرَجْتُ [عَنْ‏] مِنْ حَيِّي‏ هَذَا إِمَّا ظَالِماً وَ إِمَّا مَظْلُوماً وَ إِمَّا بَاغِياً وَ إِمَّا مَبْغِيّاً عَلَيْهِ وَ [أَنَا] إِنِّي أُذَكِّرُ اللَّهَ مَنْ بَلَغَهُ كِتَابِي هَذَا لَمَّا نَفَرَ إِلَيَّ فَإِنْ كُنْتُ مُحْسِناً أَعَانَنِي وَ إِنْ كُنْتُ مُسِيئاً اسْتَعْتَبَنِي‏

‘As for after, I^-asws am coming out from this tribe of mine, either as an oppressor or as an oppressed, and either as a rebel or as one rebelled against, and I^-asws remind of Allah^-azwj to the one this letter of mine^-asws reaches, to come to me^-asws, if I^-asws was a good doer, assist me^‑asws, and if I^-asws was an evil doer, restore me^-asws’.[312]

58  و من كتاب له ع كتبه إلى أهل الأمصار يقص فيه ما جرى بينه و بين أهل صفين‏

Letter 58 – And from a letter of his^-asws to the people of various localities, narrating in it what had flowed between him and the people of Siffeen

وَ كَانَ بَدْءُ أَمْرِنَا أَنَّا الْتَقَيْنَا [بِالْقَوْمِ‏] وَ الْقَوْمُ مِنْ أَهْلِ الشَّامِ وَ الظَّاهِرُ أَنَّ رَبَّنَا وَاحِدٌ وَ نَبِيَّنَا وَاحِدٌ وَ دَعْوَتَنَا فِي الْإِسْلَامِ وَاحِدَةٌ

‘At the onset of our matter, we, and the group from the people of Syria met, and the apparent is that our Lord^-azwj is One, and our Prophet^-saww is one, and our call regarding Al-Islam is one.

وَ لَا نَسْتَزِيدُهُمْ‏ فِي الْإِيمَانِ بِاللَّهِ وَ التَّصْدِيقِ بِرَسُولِهِ وَ لَا يَسْتَزِيدُونَنَا- [وَ] الْأَمْرُ وَاحِدٌ إِلَّا مَا اخْتَلَفْنَا فِيهِ مِنْ دَمِ عُثْمَانَ وَ نَحْنُ مِنْهُ بَرَاءٌ فَقُلْنَا تَعَالَوْا [نُدَاوِي‏] نُدَاوِ مَا لَا يُدْرَكُ الْيَوْمَ بِإِطْفَاءِ النَّائِرَةِ وَ تَسْكِينِ الْعَامَّةِ حَتَّى يَشْتَدَّ الْأَمْرُ وَ يَسْتَجْمِعَ فَنَقْوَى عَلَى وَضْعِ الْحَقِّ [فِي مَوَاضِعِهِ‏] مَوَاضِعَهُ

We are not adding them in the Eman with Allah^-azwj and the ratification of His^-azwj Rasool^-saww, nor are they adding us. The matter is one, except what we are differing in regarding the blood of Usman, and we are innocent from it. We are saying, ‘Come! Let us treat what we face today by extinguishing the flames and calm down the general public until the command is strengthened, and there is unity, and we can be strengthened upon placing the truth in its place.

فَقَالُوا بَلْ نُدَاوِيهِ بِالْمُكَابَرَةِ فَأَبَوْا حَتَّى جَنَحَتِ‏ الْحَرْبُ وَ رَكَدَتْ‏ وَ وَقَدَتْ‏ نِيرَانُهَا وَ حَمِشَتْ‏ فَلَمَّا ضَرَّسَتْنَا وَ إِيَّاهُمْ وَ وَضَعَتْ مَخَالِبَهَا فِينَا وَ فِيهِمْ أَجَابُوا عِنْدَ ذَلِكَ إِلَى الَّذِي دَعَوْنَاهُمْ إِلَيْهِ فَأَجَبْنَاهُمْ إِلَى مَا دَعَوْا وَ سَارَعْنَاهُمْ‏ إِلَى مَا طَلَبُوا حَتَّى اسْتَبَانَتْ عَلَيْهِمُ الْحُجَّةُ وَ انْقَطَعَتْ مِنْهُمُ الْمَعْذِرَةُ

They shall, ‘But we shall cure it with the wrangling’. They refused until the war sprouted wings and took hold, and its flames ignited and raged. When we and they gritted out teeth, and it placed it’s fangs in us and them, they answered during that to that which I^-asws had been called them to (in the first place). We responded to them, to what they were calling and hastened to what they were seeking until the argument was clarified to them, and the excuses were cut off from them.

فَمَنْ تَمَّ عَلَى ذَلِكَ مِنْهُمْ فَهُوَ الَّذِي أَنْقَذَهُ اللَّهُ مِنَ الْهَلَكَةِ وَ مَنْ لَجَّ وَ تَمَادَى فَهُوَ الرَّاكِسُ‏ الَّذِي رَانَ‏ اللَّهُ عَلَى قَلْبِهِ وَ صَارَتْ دَائِرَةُ السَّوْءِ عَلَى رَأْسِهِ‏

So, the one from them would be upon that, he is the one whom Allah^-azwj would Save him from the destruction, and one who entered and continued, so he is the reactor who Allah^-azwj has Sealed upon his heart, and the evil would become circling upon his head’.[313]

59 و من كتاب له ع إلى الأسود بن قطبة صاحب جند حلوان‏

Letter 59 – And from a letter of his^-asws to Al-Aswad Bin Qutba commander of the army of Hulwan

أَمَّا بَعْدُ فَإِنَّ الْوَالِيَ إِذَا اخْتَلَفَ هَوَاهُ‏ مَنَعَهُ ذَلِكَ كَثِيراً مِنَ الْعَدْلِ فَلْيَكُنْ أَمْرُ النَّاسِ عِنْدَكَ فِي الْحَقِّ سَوَاءً فَإِنَّهُ لَيْسَ فِي الْجَوْرِ عِوَضٌ مِنَ الْعَدْلِ

‘As for after, the governor, when his personal opinions differ, that would prevent him from a lot of justice. So, let the matter of the people be the same in your presence regarding the rights, for there isn’t any replacement in an injustice for the justice.

فَاجْتَنِبْ مَا تُنْكِرُ أَمْثَالَهُ وَ ابْتَذِلْ نَفْسَكَ فِيمَا افْتَرَضَ اللَّهُ عَلَيْكَ رَاجِياً ثَوَابَهُ وَ مُتَخَوِّفاً عِقَابَهُ وَ اعْلَمْ أَنَّ الدُّنْيَا دَارُ بَلِيَّةٍ لَمْ يَفْرُغْ صَاحِبُهَا فِيهَا قَطُّ سَاعَةً إِلَّا كَانَتْ فَرْغَتُهُ‏ 4262 عَلَيْهِ حَسْرَةً يَوْمَ الْقِيَامَةِ

So, shun whatever you dislike similar of it (being for you) and exert yourself in what Allah^-azwj Imposed upon you, desiring its Rewards, and paying attention to its Punishment, and Know that the world is a house of testing, its participant is not free in it even for a moment except his being free during it would be a regret upon him on the Day of Qiyamah.

وَ أَنَّهُ لَنْ يُغْنِيَكَ عَنِ الْحَقِّ شَيْ‏ءٌ أَبَداً وَ مِنَ الْحَقِّ عَلَيْكَ حِفْظُ نَفْسِكَ وَ الِاحْتِسَابُ‏ عَلَى الرَّعِيَّةِ بِجُهْدِكَ فَإِنَّ الَّذِي يَصِلُ إِلَيْكَ مِنْ ذَلِكَ أَفْضَلُ مِنَ الَّذِي يَصِلُ بِكَ وَ السَّلَامُ‏

And nothing will make you needless from the truth, ever, and from the rights upon you is to protect yourself and the contentment upon the citizens by your efforts, for that which would be arriving to you from that would be superior to that which would be arriving (to them) due to you. And the greetings’.[314]

60 و من كتاب له ع إلى العمال الذين يطأ [عملهم الجيوش‏] الجيش عملهم‏

Letter 60 – And from a letter of his^-asws to the office bearers, those the army passed by their offices

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى مَنْ مَرَّ بِهِ الْجَيْشُ مِنْ جُبَاةِ الْخَرَاجِ وَ عُمَّالِ الْبِلَادِ أَمَّا بَعْدُ فَإِنِّي قَدْ سَيَّرْتُ جُنُوداً هِيَ مَارَّةٌ بِكُمْ إِنْ شَاءَ اللَّهُ

‘From a servant of Allah^-azwj, Ali^-asws Amir Al-Momineen, to the one the army passes by him, from the collectors of the taxes and the office bearers of the cities. As for after, I^-asws am sending an army which would be passing by you, if Allah^-azwj so Desires.

وَ قَدْ أَوْصَيْتُهُمْ بِمَا يَجِبُ لِلَّهِ عَلَيْهِمْ مِنْ كَفِّ الْأَذَى وَ صَرْفِ الشَّذَى وَ أَنَا أَبْرَأُ إِلَيْكُمْ وَ إِلَى ذِمَّتِكُمْ مِنْ مَعَرَّةِ الْجَيْشِ إِلَّا مِنْ جَوْعَةِ الْمُضْطَرِّ لَا يَجِدُ عَنْهَا مَذْهَباً إِلَى شِبَعِهِ

And I^-asws have advised them with what Allah^-azwj has Obligated upon them, from refraining from harming and turn away the evil, and I^-asws disavow to you all and to your responsibilities from the passing of the army except from the desperate hunger he would find no escape to satisfying it.

فَنَكِّلُوا مَنْ تَنَاوَلَ مِنْهُمْ ظُلْماً عَنْ ظُلْمِهِمْ وَ كُفُّوا أَيْدِيَ سُفَهَائِكُمْ عَنْ مُضَارَّتِهِمْ وَ التَّعَرُّضِ لَهُمْ فِيمَا اسْتَثْنَيْنَاهُ مِنْهُمْ وَ أَنَا بَيْنَ أَظْهُرِ الْجَيْشِ فَارْفَعُوا إِلَيَّ مَظَالِمَكُمْ وَ مَا عَرَاكُمْ مِمَّا يَغْلِبُكُمْ مِنْ أَمْرِهِمْ وَ مَا لَا تُطِيقُونَ دَفْعَهُ إِلَّا بِاللَّهِ وَ بِي أُغَيِّرُهُ بِمَعُونَةِ اللَّهِ إِنْ شَاءَ اللَّهُ‏.

So, punish the one who deals out any injustice from their injustices, and restrain the hands of your foolish ones from harming them, and obstructing to them regarding what I^-asws have excluded from them, and I^-asws am in the midst of the army, so you can raise your grievances to me^-asws, and whatever you see as having overcome you from their affairs, and what you cannot tolerate repelling it except by Allah^-azwj or by me^-asws, I^-asws shall change it by the Assistance of Allah^-azwj, if Allah^-azwj so Desires’.[315]

61 و من كتاب له ع إلى كميل بن زياد النخعي و هو عامله على هيت، ينكر عليه تركه دفع من يجتاز به من جيش العدو طالبا الغارة. –

Letter 61 – From a letter of his^-asws to Kumeyl Bin Ziyad Al-Nakhaie, and he was his^-asws office bearer upon Hayt, and he^-asws disliked upon him of his neglect in defending from the crossing of the enemy army by him seeking the raids

أَمَّا بَعْدُ فَإِنَّ تَضْيِيعَ الْمَرْءِ مَا وُلِّيَ وَ تَكَلُّفَهُ مَا كُفِيَ لَعَجْزٌ حَاضِرٌ وَ رَأْيٌ مُتَبَّرٌ

‘As for after, surely wasting by the man what he is in charge of and had been encumbered with suffices for his current disability, and destructive view.

وَ إِنَّ تَعَاطِيَكَ الْغَارَةَ عَلَى أَهْلِ قِرْقِيسِيَا وَ تَعْطِيلَكَ مَسَالِحَكَ‏ الَّتِي وَلَّيْنَاكَ لَيْسَ [لَهَا] بِهَا مَنْ يَمْنَعُهَا وَ لَا يَرُدُّ الْجَيْشَ عَنْهَا لَرَأْيٌ شَعَاعٌ‏ فَقَدْ صِرْتَ جِسْراً لِمَنْ أَرَادَ الْغَارَةَ مِنْ أَعْدَائِكَ عَلَى أَوْلِيَائِكَ غَيْرَ شَدِيدِ الْمَنْكِبِ‏ وَ لَا مَهِيبِ الْجَانِبِ‏ وَ لَا سَادٍّ ثُغْرَةً وَ لَا كَاسِرٍ لِعَدُوٍّ شَوْكَةً وَ لَا مُغْنٍ عَنْ‏ أَهْلِ مِصْرِهِ وَ لَا مُجْزٍ عَنْ أَمِيرِهِ‏

And the raid had come to you upon the people of Qirqisiya, and your inactivity of the weaponry which we had placed you in charge of, there isn’t anyone defending it, nor repelling the army away from it, is a scattered view. You had become a bridge for the ones from your enemies who wanted to raid against your friends, without you being with strong shoulders, nor awe by the sides, nor being able to block a hole nor break a blade of the enemy, nor defending the people of his city, nor fulfilling from his commander’.[316]

62 و من كتاب له ع إلى أهل مصر مع مالك الأشتر [رحمه الله‏] لما ولاه إمارتها

Letter 62 – And from a letter of his^-asws to the people of Egypt, (sent) with Al-Ashtar, may Allah^-azwj have Mercy on him, when he^-asws had placed him in charge of its emirate

أَمَّا بَعْدُ فَإِنَّ اللَّهَ سُبْحَانَهُ بَعَثَ مُحَمَّداً ص نَذِيراً لِلْعَالَمِينَ وَ مُهَيْمِناً عَلَى الْمُرْسَلِينَ فَلَمَّا مَضَى [ص‏] ع تَنَازَعَ الْمُسْلِمُونَ الْأَمْرَ مِنْ بَعْدِهِ

‘As for after, Allah^-azwj the Glorious Sent Muhammad^-saww as a warner to the worlds and dominant upon the (other) Messengers^-as. When he^-saww passed away, the Muslims disputed the command from after him^-saww.

فَوَاللَّهِ مَا كَانَ يُلْقَى فِي رُوعِي‏ وَ لَا يَخْطُرُ بِبَالِي أَنَّ الْعَرَبَ تُزْعِجُ هَذَا الْأَمْرَ مِنْ بَعْدِهِ ص عَنْ أَهْلِ بَيْتِهِ وَ لَا أَنَّهُمْ مُنَحُّوهُ عَنِّي مِنْ بَعْدِهِ

By Allah^-azwj! It had not occurred in my^-asws heart nor occurred in my^-asws mind that the Arabs would snatch this command from after him^-saww away from People^-asws of his^-saww Household, nor that they would be taking it away from me^-asws from after him^-saww.

فَمَا رَاعَنِي‏ إِلَّا انْثِيَالُ‏ النَّاسِ عَلَى فُلَانٍ يُبَايِعُونَهُ فَأَمْسَكْتُ [بِيَدِي‏] يَدِي‏ حَتَّى رَأَيْتُ رَاجِعَةَ النَّاسِ قَدْ رَجَعَتْ عَنِ الْإِسْلَامِ يَدْعُونَ إِلَى مَحْقِ دَيْنِ مُحَمَّدٍ ص

Nothing shocked me^-asws except the swarming of the people to so and so (Abu Bakr) pledging allegiance to him. I withheld my^-asws hand until I^-asws saw reversion of the people having had returned from Al-Islam calling for the obliteration of the religion of Muhammad^-saww.

فَخَشِيتُ إِنْ لَمْ أَنْصُرِ الْإِسْلَامَ وَ أَهْلَهُ أَنْ أَرَى فِيهِ ثَلْماً أَوْ هَدْماً تَكُونُ الْمُصِيبَةُ بِهِ عَلَيَّ أَعْظَمَ مِنْ فَوْتِ وِلَايَتِكُمُ الَّتِي إِنَّمَا هِيَ مَتَاعُ أَيَّامٍ قَلَائِلَ يَزُولُ مِنْهَا مَا كَانَ كَمَا يَزُولُ السَّرَابُ- [وَ] أَوْ كَمَا يَتَقَشَّعُ السَّحَابُ

I^-asws feared that I^-asws do not help Al-Islam and its people, and I^-asws might see breaches or demolition, it would be a greater difficulty upon me with it than the loss of your governance which rather it is an enjoyment for a few days, declining whatever was from it like the declining of the mirage, or like dissipation of the clouds.

فَنَهَضْتُ فِي تِلْكَ الْأَحْدَاثِ حَتَّى زَاحَ‏ الْبَاطِلُ وَ زَهَقَ‏ وَ اطْمَأَنَّ الدِّينُ وَ تَنَهْنَهَ‏

So, I^-asws got up during those events until the falsehood was displaced and vanished, and the religion was reassured and kept away from it’.

: وَ [مِنْ هَذَا الْكِتَابِ‏] مِنْهُ‏ إِنِّي وَ اللَّهِ لَوْ لَقِيتُهُمْ وَاحِداً وَ هُمْ طِلَاعُ‏ الْأَرْضِ كُلِّهَا مَا بَالَيْتُ وَ لَا اسْتَوْحَشْتُ وَ إِنِّي مِنْ ضَلَالِهِمُ الَّذِي هُمْ فِيهِ وَ الْهُدَى الَّذِي أَنَا عَلَيْهِ لَعَلَى بَصِيرَةٍ مِنْ نَفْسِي وَ يَقِينٍ مِنْ رَبِّي وَ إِنِّي إِلَى لِقَاءِ اللَّهِ لَمُشْتَاقٌ وَ [لِحُسْنِ‏] حُسْنِ ثَوَابِهِ لَمُنْتَظِرٌ رَاجٍ

And from this letter from him^-asws: ‘If I^-asws had to meet them (in battle) alone and they had filled the earth, I^-asws would not have cared nor been scared, and I^-asws from their straying which they are in and the guidance which I^-asws am upon, are upon an insight from myself^-asws and certainty from my^-asws Lord^-azwj, and I^-asws am desirous to meet Allah^-azwj and awaiting to His^-azwj excellent Rewards, awaiting, hopeful.

وَ لَكِنَّنِي آسَى‏ أَنْ يَلِيَ [هَذِهِ الْأُمَّةَ] أَمْرَ هَذِهِ الْأُمَّةِ سُفَهَاؤُهَا وَ فُجَّارُهَا فَيَتَّخِذُوا مَالَ اللَّهِ دُوَلًا وَ عِبَادَهُ خَوَلًا وَ الصَّالِحِينَ حَرْباً وَ الْفَاسِقِينَ حِزْباً

But I^-asws was in sorrow that the community would be ruled by its foolish ones and its immoral ones, so they would take the wealth of Allah^-azwj as personal earnings, and His^-azwj servants as their own slaves, and the righteous would be battled against, and the mischief-makers would be allied with.

فَإِنَّ مِنْهُمُ الَّذِي قَدْ شَرِبَ فِيكُمُ الْحَرَامَ‏ وَ جُلِدَ حَدّاً فِي الْإِسْلَامِ وَ إِنَّ مِنْهُمْ مَنْ لَمْ يُسْلِمْ حَتَّى رُضِخَتْ لَهُ عَلَى الْإِسْلَامِ الرَّضَائِخُ‏ فَلَوْ لَا ذَلِكَ مَا أَكْثَرْتُ تَأْلِيبَكُمْ‏ وَ تَأْنِيبَكُمْ وَ جَمْعَكُمْ وَ تَحْرِيضَكُمْ وَ لَتَرَكْتُكُمْ إِذْ أَبَيْتُمْ وَ وَنَيْتُمْ‏

Surely from them is the one who had drunk the prohibited (wine) among you and was whipped the legal punishment in Al-Islam, and that from them is one who did not become a Muslim until gifts were given to him upon Al-Islam. Had it not been for that, I^-asws would not frequent your incitement, and gathered you, and I^-asws shall leave you to be if you refuse and show weakness.

أَ لَا تَرَوْنَ إِلَى أَطْرَافِكُمْ‏ قَدِ انْتَقَصَتْ‏ وَ إِلَى أَمْصَارِكُمْ قَدِ افْتُتِحَتْ وَ إِلَى مَمَالِكِكُمْ تُزْوَى‏ وَ إِلَى بِلَادِكُمْ تُغْزَى انْفِرُوا رَحِمَكُمُ اللَّهُ إِلَى قِتَالِ عَدُوِّكُمْ وَ لَا تَثَّاقَلُوا إِلَى الْأَرْضِ فَتُقِرُّوا بِالْخَسْفِ‏ وَ تَبُوءُوا بِالذُّلِّ وَ يَكُونَ نَصِيبُكُمُ الْأَخَسَّ وَ إِنَّ أَخَا الْحَرْبِ الْأَرِقُ‏ وَ مَنْ نَامَ لَمْ يُنَمْ عَنْهُ وَ السَّلَامُ‏

Are you not looking at your outskirts to have been revolted against, and to your cities to have been conquered, and to your possessions snatched away, and to your country to have been raided? Mobilise, may Allah^-azwj have Mercy on you, to fighting your enemy and do not be heavy to the ground (sluggish) for you will have to accept the effacement and pursued by the disgrace, and your share would become the loss incurring. A brother of the war is the alert, and the one who sleeps (remains inactive), it (war) would not sleep from him. And the greetings’.[317]

63 و من كتاب له ع إلى أبي موسى الأشعري و هو عامله على الكوفة، و قد بلغه عنه تثبيطه‏ الناس عن الخروج إليه لما ندبهم لحرب أصحاب الجمل.

Letter 63 – And from a letter of his^-asws to Abu Musa Al-Ashari, and he was a governor upon Al-Kufa, and his discouraging the people from coming out to him^-asws when he^-asws called them to battle the companions of the camel

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى عَبْدِ اللَّهِ بْنِ قَيْسٍ أَمَّا بَعْدُ فَقَدْ بَلَغَنِي عَنْكَ قَوْلٌ هُوَ لَكَ وَ عَلَيْكَ فَإِذَا قَدِمَ [عَلَيْكَ رَسُولِي‏] رَسُولِي عَلَيْكَ فَارْفَعْ ذَيْلَكَ وَ اشْدُدْ مِئْزَرَكَ‏ وَ اخْرُجْ مِنْ جُحْرِكَ‏ وَ انْدُبْ‏ مَنْ مَعَكَ فَإِنْ حَقَّقْتَ فَانْفُذْ وَ إِنْ تَفَشَّلْتَ‏ فَابْعُدْ

‘From servant of Allah^-azwj, Ali^-asws Amir Al-Momineen, to Abdullah Bin Qays. As for after, a word has reached me^-asws from you, it is for you and against you, so when my^-asws messenger arrives to you, then raise your tail and tighten your apron, and come out from your room and call the ones who are with you. If you can achieve, then enforce, and if you fail, then keep away.

وَ ايْمُ اللَّهِ لَتُؤْتَيَنَّ مِنْ حَيْثُ أَنْتَ وَ لَا تُتْرَكُ حَتَّى يُخْلَطَ زُبْدُكَ بِخَاثِرِكَ‏ وَ ذَائِبُكَ بِجَامِدِكَ وَ حَتَّى تُعْجَلُ عَنْ قِعْدَتِكَ‏ وَ تَحْذَرَ مِنْ أَمَامِكَ كَحَذَرِكَ مِنْ خَلْفِكَ

And I^-asws swear by Allah^-azwj! You will be gotten to wherever you may be, nor will you be left until your foam is mingled with your coagulant, and your solvent with your insolvent, and until you are hastened away from your seat, and you will be cautious from your front just as you are cautious from your rear.

وَ مَا هِيَ بِالْهُوَيْنَى‏ الَّتِي تَرْجُو وَ لَكِنَّهَا الدَّاهِيَةُ الْكُبْرَى يُرْكَبُ جَمَلُهَا وَ [يُذَلُ‏] يُذَلَّلُّ صَعْبُهَا وَ يُسَهَّلُ جَبَلُهَا فَاعْقِلْ عَقْلَكَ‏ وَ امْلِكْ أَمْرَكَ وَ خُذْ نَصِيبَكَ وَ حَظَّكَ فَإِنْ كَرِهْتَ فَتَنَحَّ إِلَى غَيْرِ رَحْبٍ وَ لَا فِي نَجَاةٍ فَبِالْحَرِيِ‏ لَتُكْفَيَنَ‏ وَ أَنْتَ نَائِمٌ حَتَّى لَا يُقَالَ أَيْنَ فُلَانٌ

And it is not with easiness, that which you are wishing for, but it is the great calamity. Its camel would be ridden, and its difficulties will be humbled, and its mountains would be its coasts. So, understand with your intellect and take control of your affairs, and take your lot and your share. If you dislike, then isolate to somewhere without a welcome nor in a safety. You will be sufficed with the freed ones while you are sleeping until it will not be said, ‘So of so and so’.

وَ اللَّهِ إِنَّهُ لَحَقٌّ مَعَ مُحِقٍّ وَ مَا [يُبَالِي‏] أُبَالِي مَا صَنَعَ الْمُلْحِدُونَ وَ السَّلَامُ‏

By Allah^-azwj! Attach with the rightful one, and it does not matter what the atheists are doing. And the greetings’.[318]

64 و من كتاب له ع إلى معاوية جوابا [عن كتابه‏]

Letter 64 – And from a letter of his^-asws to Muawiya in reply to his letter

أَمَّا بَعْدُ فَإِنَّا كُنَّا نَحْنُ وَ أَنْتُمْ عَلَى مَا ذَكَرْتَ مِنَ الْأُلْفَةِ وَ الْجَمَاعَةِ فَفَرَّقَ بَيْنَنَا وَ بَيْنَكُمْ أَمْسِ أَنَّا آمَنَّا وَ كَفَرْتُمْ وَ الْيَوْمَ أَنَّا اسْتَقَمْنَا وَ فُتِنْتُمْ وَ مَا أَسْلَمَ مُسْلِمُكُمْ إِلَّا كَرْهاً وَ بَعْدَ أَنْ كَانَ أَنْفُ الْإِسْلَامِ‏ كُلُّهُ لِرَسُولِ اللَّهِ ص [حَرْباً] حِزْباً

‘As for after, surely, we and you all were upon the affinity what you mentioned, and the community. There was a separation between us and you all yesterday. We believed and you disbelieved, and today we are steadfast, and you are tempted; and no Muslim from you became a Muslim except unwillingly, and afterwards the pride of Al-Islam, all of it was for Rasool-Allah^-saww in one party.

وَ ذَكَرْتَ أَنِّي قَتَلْتُ طَلْحَةَ وَ الزُّبَيْرَ وَ شَرَّدْتُ بِعَائِشَةَ وَ نَزَلْتُ بَيْنَ الْمِصْرَيْنِ‏ وَ ذَلِكَ أَمْرٌ غِبْتَ عَنْهُ فَلَا عَلَيْكَ وَ لَا الْعُذْرُ فِيهِ إِلَيْكَ

And you mentioned that I^-asws killed Talha and Al-Zubeyr and displaced Ayesha, and descended between the two cities, and that is a matter you were absent from it. So, there is no crime upon you nor any excuse in it to you.

وَ ذَكَرْتَ أَنَّكَ زَائِرِي فِي [جَمْعِ‏] الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ قَدِ انْقَطَعَتِ الْهِجْرَةُ يَوْمَ أُسِرَ أَخُوكَ فَإِنْ كَانَ [فِيكَ‏] فِيهِ عَجَلٌ فَاسْتَرْفِهْ‏ فَإِنِّي إِنْ أَزُرْكَ فَذَلِكَ جَدِيرٌ أَنْ يَكُونَ اللَّهُ إِنَّمَا بَعَثَنِي إِلَيْكَ لِلنِّقْمَةِ مِنْكَ وَ إِنْ تَزُرْنِي

And you mentioned that you visited me^-asws among the Emigrants and the Helpers, and the emigration was terminated on the day your brother was captured, so if there was a haste regarding you, I^-asws shall restore it, then I^-asws will visit you. That would be worthy that rather Allah^-azwj would be Sending me^-asws for the deserved punishment from you, and if you were to visit me^-asws.

فَكَمَا قَالَ أَخُو بَنِي أَسَدٍ

مُسْتَقْبِلِينَ رِيَاحَ الصَّيْفِ تَضْرِبُهُمْ‏

بِحَاصِبٍ‏ بَيْنَ أَغْوَارٍ وَ جُلْمُودِ

It would be as the brother of the clan of Asad said (in a poem), ‘They shall face the summer winds striking them by a (body) counter between the trenches and the skulls’.

وَ عِنْدِي السَّيْفُ الَّذِي أَعْضَضْتُهُ‏ بِجَدِّكَ وَ خَالِكَ وَ أَخِيكَ فِي‏ مَقَامٍ وَاحِدٍ- [فَإِنَّكَ‏] وَ إِنَّكَ وَ اللَّهِ مَا عَلِمْتُ الْأَغْلَفُ الْقَلْبِ‏ الْمُقَارِبُ الْعَقْلِ‏ وَ الْأَوْلَى أَنْ يُقَالَ لَكَ إِنَّكَ رَقِيتَ سُلَّماً أَطْلَعَكَ مَطْلَعَ سُوءٍ عَلَيْكَ لَا لَكَ لِأَنَّكَ نَشَدْتَ غَيْرَ ضَالَّتِكَ‏ وَ رَعَيْتَ غَيْرَ سَائِمَتِكَ‏ وَ طَلَبْتَ أَمْراً لَسْتَ مِنْ أَهْلِهِ وَ لَا فِي مَعْدِنِهِ

And with me^-asws is the sword which I^-asws made to bite your grandfather, and your maternal uncle, and your brother in one place, and by Allah^-azwj, you don’t know, (you) are of the locked heart, average intellect, and foremost with that it should be said to you climbed a ladder to be notified of the evil against you, not for you, because you looked for a lost property which was not lost by you, and were brought up by other than your own mother, and sought a command you aren’t its rightful of nor among its mines.

فَمَا أَبْعَدَ قَوْلَكَ مِنْ فِعْلِكَ- وَ قَرِيبٌ مَا أَشْبَهْتَ مِنْ أَعْمَامٍ وَ أَخْوَالٍ حَمَلَتْهُمُ الشَّقَاوَةُ وَ تَمَنِّي الْبَاطِلِ عَلَى الْجُحُودِ بِمُحَمَّدٍ ص فَصُرِعُوا مَصَارِعَهُمْ‏ حَيْثُ عَلِمْتَ لَمْ يَدْفَعُوا عَظِيماً وَ لَمْ يَمْنَعُوا حَرِيماً بِوَقْعِ سُيُوفٍ مَا خَلَا مِنْهَا الْوَغَى‏ وَ لَمْ تُمَاشِهَا الْهُوَيْنَى‏

So, how far are your words from your deeds, and how close to what resembles from the paternal uncles and maternal uncles, the wretchedness and the false wishes had carried them upon the rejection of Muhammad^-saww. They were cut down in their lying places where you know they did not push away any major (sin) and did not prevent any prohibition, by the falling sword what there was no escape from it and did not walk our gentleness.

وَ قَدْ أَكْثَرْتَ فِي قَتَلَةِ عُثْمَانَ فَادْخُلْ فِيمَا دَخَلَ فِيهِ النَّاسُ ثُمَّ حَاكِمِ الْقَوْمَ إِلَيَّ أَحْمِلْكَ وَ إِيَّاهُمْ عَلَى كِتَابِ اللَّهِ تَعَالَى وَ أَمَّا تِلْكَ الَّتِي تُرِيدُ فَإِنَّهَا خُدْعَةُ الصَّبِيِّ عَنِ اللَّبَنِ فِي أَوَّلِ الْفِصَالِ‏ وَ السَّلَامُ لِأَهْلِهِ‏

And you have frequented regarding the killers of Usman, so enter into what the people have entered into, then let the people bring the judgment to me^-asws, I^-asws shall carry you and them upon the Book of Allah^-azwj. And as for that which you want, it is (like) deceiving of the child from the milk during the beginning of the weaning. And the greetings be to its deserving ones’.[319]

65 و من كتاب له ع إليه أيضا

Letter 65 – And from a letter of his^-asws also to him (Muawiya)

أَمَّا بَعْدُ فَقَدْ آنَ لَكَ أَنْ تَنْتَفِعَ بِاللَّمْحِ الْبَاصِرِ مِنْ عِيَانِ الْأُمُورِ- [فَلَقَدْ] فَقَدْ سَلَكْتَ مَدَارِجَ أَسْلَافِكَ بِادِّعَائِكَ الْأَبَاطِيلَ‏ وَ اقْتِحَامِكَ‏ غُرُورَ الْمَيْنِ‏ وَ الْأَكَاذِيبِ [مِنِ انْتِحَالِكَ‏] وَ بِانْتِحَالِكَ‏ مَا قَدْ عَلَا عَنْكَ‏ وَ ابْتِزَازِكَ‏ لِمَا قَدِ اخْتُزِنَ‏ دُونَكَ فِرَاراً مِنَ الْحَقِّ وَ جُحُوداً لِمَا هُوَ أَلْزَمُ لَكَ مِنْ لَحْمِكَ وَ دَمِكَ‏ مِمَّا قَدْ وَعَاهُ سَمْعُكَ وَ مُلِئَ بِهِ صَدْرُكَ

‘As for after, the time has come not that you benefit with the observant glances at meaningful matters. You have travelled the steps of your ancestors by your claiming the falsities, and intrusion into the deceitful notions and the lies, and your plagiarising what had been above you, and your extortion of what is kept for others besides you, fleeing from the truth and rejecting what necessitates to you, from your flesh and blood, from what your heart has retained, and your chest is filled with.

فَمَا ذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ الْمُبِينُ وَ بَعْدَ الْبَيَانِ إِلَّا اللَّبْسُ‏ فَاحْذَرِ الشُّبْهَةَ وَ اشْتِمَالَهَا عَلَى لُبْسَتِهَا فَإِنَّ الْفِتْنَةَ طَالَمَا أَغْدَفَتْ جَلَابِيبَهَا وَ [أَعْشَتِ‏] أَغْشَتِ‏ الْأَبْصَارَ ظُلْمَتُهَا

And what is there after the Truth except for the straying? So how come you are turning away? [10:32], and after the explanation, except for the confusion. Be cautious of the suspicions and its inclusion upon its confusion, for the Fitna has spread its covering for long, and its darkness has overwhelmed the sights.

وَ قَدْ أَتَانِي كِتَابٌ مِنْكَ ذُو أَفَانِينَ‏ مِنَ الْقَوْلِ ضَعُفَتْ قُوَاهَا عَنِ السِّلْمِ‏ وَ أَسَاطِيرَ لَمْ يَحُكْهَا [عَنْكَ‏] مِنْكَ عِلْمٌ وَ لَا حِلْمٌ‏ أَصْبَحْتَ مِنْهَا كَالْخَائِضِ فِي الدَّهَاسِ‏ وَ الْخَابِطِ فِي الدِّيمَاسِ‏

And a letter came to me^-asws from you, being with unmannerly words weakening the strength of peace, and lines which did not tell of any knowledge being from you nor any forbearance. You have become, like the one immersed in the marshes and the groper in the darkness.

وَ تَرَقَّيْتَ إِلَى مَرْقَبَةٍ بَعِيدَةِ الْمَرَامِ نَازِحَةِ الْأَعْلَامِ‏ تَقْصُرُ دُونَهَا الْأَنُوقُ‏ وَ يُحَاذَى بِهَا الْعَيُّوقُ‏ وَ حَاشَ لِلَّهِ أَنْ تَلِيَ لِلْمُسْلِمِينَ [مِنْ‏] بَعْدِي صَدْراً أَوْ وِرْداً أَوْ أُجْرِيَ لَكَ عَلَى أَحَدٍ مِنْهُمْ عَقْداً أَوْ عَهْداً

You have risen to a far place difficult to approach devoid of markings. The necks fall short below it and its parallel is like ‘Al-Uyooq’ (the star Capella) and may Allah^-azwj Forbid that you rule the Muslims after me^-asws, issuing (orders) of being referred to, or any agreement flows for you to be upon any one of them.

فَمِنَ الْآنَ فَتَدَارَكْ نَفْسَكَ وَ انْظُرْ لَهَا فَإِنَّكَ إِنْ فَرَّطْتَ حَتَّى يَنْهَدَ إِلَيْكَ عِبَادُ اللَّهِ أُرْتِجَتْ‏ عَلَيْكَ الْأُمُورُ وَ مُنِعْتَ أَمْراً هُوَ مِنْكَ الْيَوْمَ مَقْبُولٌ وَ السَّلَامُ‏

So, from now on be aware of yourself and look out for it, for if you were to be neglectful until the servants of Allah^-azwj rise up to you, the affairs would be restricted upon you, and a matter which is acceptable from you today would be refused. And the greetings’.[320]

66 و من كتاب له ع إلى عبد الله بن العباس و قد تقدم ذكره بخلاف هذه الرواية

Letter 66 – And from a letter of his^-asws to Abdullah Bin Al-Abbas, and its mention has preceded differently to this report

أَمَّا بَعْدُ فَإِنَّ [الْعَبْدَ] الْمَرْءَ لَيَفْرَحُ بِالشَّيْ‏ءِ الَّذِي لَمْ يَكُنْ لِيَفُوتَهُ وَ يَحْزَنُ عَلَى الشَّيْ‏ءِ الَّذِي لَمْ يَكُنْ لِيُصِيبَهُ

‘As for after, the servant tends to be happy with something which he would not have missed it and grieves upon the thing which he was not going to attain.

فَلَا يَكُنْ أَفْضَلَ مَا نِلْتَ فِي نَفْسِكَ مِنْ دُنْيَاكَ بُلُوغُ لَذَّةٍ أَوْ شِفَاءُ غَيْظٍ وَ لَكِنْ إِطْفَاءُ بَاطِلٍ [وَ] أَوْ إِحْيَاءُ حَقٍّ- وَ لْيَكُنْ سُرُورُكَ بِمَا قَدَّمْتَ وَ أَسَفُكَ عَلَى مَا خَلَّفْتَ‏ وَ هَمُّكَ فِيمَا بَعْدَ الْمَوْتِ‏

So do not let the superior of what you attain regarding yourself from your world to be the peak of the pleasure, and healing of rages, but extinguish the falsehood or revive a right, and let your happiness be with you have sent ahead, and your regret be upon what you have left behind, and your worry be regarding what is after the death. And the greetings’.[321]

67 و من كتاب له ع إلى قثم بن العباس و هو عامله على مكة

Letter 67 – And from a letter of his^-asws to Qusam Bin Al-Abbas, and he was his^-asws office bearer upon Makkah

أَمَّا بَعْدُ فَأَقِمْ لِلنَّاسِ الْحَجَّ- وَ ذَكِّرْهُمْ بِأَيَّامِ اللَّهِ‏ وَ اجْلِسْ لَهُمُ الْعَصْرَيْنِ‏ فَأَفْتِ الْمُسْتَفْتِيَ وَ عَلِّمِ الْجَاهِلَ وَ ذَاكِرِ الْعَالِمَ وَ لَا يَكُنْ لَكَ إِلَى النَّاسِ سَفِيرٌ إِلَّا لِسَانُكَ وَ لَا حَاجِبٌ إِلَّا وَجْهُكَ وَ لَا تَحْجُبَنَّ ذَا حَاجَةٍ عَنْ لِقَائِكَ بِهَا فَإِنَّهَا إِنْ ذِيدَتْ‏ عَنْ أَبْوَابِكَ فِي أَوَّلِ وِرْدِهَا لَمْ تُحْمَدْ فِيمَا بَعْدُ عَلَى قَضَائِهَا

‘As for after, Establish the Hajj for the people and remind them of the days of Allah^-azwj, and sit to them (for judgment) morning and afternoon. Issue verdict to the seeker of verdict, and teach the ignorant, and discuss with the learned and do not let an ambassador to be for you to the people except your tongue, nor any guard except your face, nor bar the one with need to see you for if he is impeded from your door during the first arrival, you will not be praised upon fulfilling it afterwards.

وَ انْظُرْ إِلَى مَا اجْتَمَعَ عِنْدَكَ مِنْ مَالِ اللَّهِ فَاصْرِفْهُ إِلَى مَنْ قِبَلَكَ‏مِنْ ذَوِي الْعِيَالِ وَ الْمَجَاعَةِ مُصِيباً بِهِ مَوَاضِعَ [الْمَفَاقِرِ] الْفَاقَةِ وَ الْخَلَّاتِ‏ وَ مَا فَضَلَ عَنْ ذَلِكَ فَاحْمِلْهُ إِلَيْنَا لِنَقْسِمَهُ فِيمَنْ قِبَلَنَا

And look at that from the wealth of Allah^-azwj has been collected with you, so spend it upon the ones in front of you, from the ones with the dependants, and the one distressed with difficulties, and places of poverty, and the one lacking clothes, and whatever is extra upon that, send it to us for us to distribute it among the ones in front of us.

وَ مُرْ أَهْلَ مَكَّةَ أَلَّا يَأْخُذُوا مِنْ سَاكِنٍ أَجْراً فَإِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ- سَواءً الْعاكِفُ فِيهِ وَ الْبادِ فَالْعَاكِفُ الْمُقِيمُ بِهِ وَ الْبَادِي الَّذِي يَحُجُّ إِلَيْهِ مِنْ غَيْرِ أَهْلِهِ وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِمَحَابِّهِ‏ وَ السَّلَامُ‏

And instruct the people of Makkah that they should not be taking any rent from a dweller, for Allah^-azwj the Glorious is Saying: We Made it for the people to be equal therein, the dweller in it and the visitor, [22:25], so the dweller is the one staying in it, and the visitor is the one performing Hajj to it, from without his family. May Allah^-azwj Harmonise us and you to His^-azwj Love. And the greetings’.[322]

68 و من كتاب له ع إلى سلمان الفارسي رحمه الله قبل أيام خلافته‏

Letter 68 – And from a letter of his^-asws to Salman Al-Farsi^-ra, may Allah^-azwj have Mercy on him^-ra, before the days of his^-asws caliphate

أَمَّا بَعْدُ فَإِنَّمَا مَثَلُ الدُّنْيَا مَثَلُ الْحَيَّةِ لَيِّنٌ مَسُّهَا قَاتِلٌ سَمُّهَا فَأَعْرِضْ عَمَّا يُعْجِبُكَ فِيهَا لِقِلَّةِ مَا يَصْحَبُكَ مِنْهَا وَ ضَعْ عَنْكَ هُمُومَهَا لِمَا أَيْقَنْتَ بِهِ مِنْ فِرَاقِهَا وَ تَصَرُّفِ حَالاتِهَا وَ كُنْ آنَسَ مَا تَكُونُ بِهَا أَحْذَرَ مَا تَكُونُ مِنْهَا فَإِنَّ صَاحِبَهَا كُلَّمَا اطْمَأَنَّ فِيهَا إِلَى سُرُورٍ أَشْخَصَتْهُ‏ عَنْهُ إِلَى مَحْذُورٍ أَوْ إِلَى إِينَاسٍ أَزَالَتْهُ عَنْهُ إِلَى إِيحَاشٍ وَ السَّلَامُ‏

‘As for after, rather an example of the world is like an example of the snake. Soft is its touch, killer is its venom. So, turn away from whatever fascinates you in it due to the little of what is your^-ra accompaniment from it, and place down your worries from it due to what you^-asws are certain of its separation, and be comforted as you^-ra can with it as you^-ra can be cautious from it, for its coveter, every time he is assured in it to happiness, it snatches him from it to the hazard, or (if) to a comfort, it would remove him from it to fear’.[323]

69 و من كتاب له ع إلى الحارث [الهمداني‏] الهمذاني‏

Letter 69 – And from a letter of his^-asws to Al-Haris Al-Hamdany

وَ تَمَسَّكْ بِحَبْلِ الْقُرْآنِ وَ [انْتَصِحْهُ‏] اسْتَنْصِحْهُ وَ أَحِلَّ حَلَالَهُ وَ حَرِّمْ حَرَامَهُ وَ صَدِّقْ بِمَا سَلَفَ مِنَ الْحَقِّ وَ اعْتَبِرْ بِمَا مَضَى مِنَ الدُّنْيَا لِمَا بَقِيَ مِنْهَا فَإِنَّ بَعْضَهَا يُشْبِهُ بَعْضاً وَ آخِرَهَا لَاحِقٌ بِأَوَّلِهَا وَ كُلُّهَا حَائِلٌ‏ مُفَارِقٌ

‘And adhere with the rope of the Quran and be advised by it, and permit its Permissible and prohibit its Prohibition, and ratify with what is past from the truth, and take lesson with what had passed from the world for what remains from it, for part of it resembles its part, and its last joins up with its first, and all of it is to alter, separating.

وَ عَظِّمِ اسْمَ اللَّهِ أَنْ تَذْكُرَهُ إِلَّا عَلَى حَقٍّ وَ أَكْثِرْ ذِكْرَ الْمَوْتِ وَ مَا بَعْدَ الْمَوْتِ وَ لَا تَتَمَنَّ الْمَوْتَ إِلَّا بِشَرْطٍ وَثِيقٍ‏ وَ احْذَرْ كُلَّ عَمَلٍ يَرْضَاهُ صَاحِبُهُ لِنَفْسِهِ وَ [يَكْرَهُهُ‏] يُكْرَهُ لِعَامَّةِ الْمُسْلِمِينَ وَ احْذَرْ كُلَّ عَمَلٍ يُعْمَلُ بِهِ فِي السِّرِّ وَ يُسْتَحَى مِنْهُ فِي الْعَلَانِيَةِ وَ احْذَرْ كُلَّ عَمَلٍ إِذَا سُئِلَ عَنْهُ صَاحِبُهُ أَنْكَرَهُ [وَ] أَوْ اعْتَذَرَ مِنْهُ

And magnify the Name of Allah^-azwj that you do not mention it except upon a right, and frequent in remembering the death and what is after the death, and do not wish for the death except with a solid stipulation, and be cautious of every deed its doer is pleased with himself and dislikes it for the general Muslims, and be cautious upon every deed which is done in the private and is being embarrassed from in the public, and be cautious of every deed when it’s done (and one) is asked about, he would deny it, (try to find) excuses from it.

وَ لَا تَجْعَلْ عِرْضَكَ غَرَضاً لِنِبَالِ [الْقَوْمِ‏] الْقَوْلِ وَ لَا تُحَدِّثِ النَّاسَ بِكُلِّ مَا سَمِعْتَ بِهِ فَكَفَى بِذَلِكَ كَذِباً وَ لَا تَرُدَّ عَلَى النَّاسِ كُلَّ مَا حَدَّثُوكَ بِهِ فَكَفَى بِذَلِكَ جَهْلًا وَ اكْظِمِ الْغَيْظَ وَ [احْلُمْ عِنْدَ الْغَضَبِ وَ تَجَاوَزْ عِنْدَ الْمَقْدِرَةِ] تَجَاوَزْ عِنْدَ الْمَقْدَرَةِ وَ احْلُمْ عِنْدَ الْغَضَبِ وَ اصْفَحْ مَعَ الدَّوْلَةِ تَكُنْ لَكَ الْعَاقِبَةُ

And do not make your honour as an honour for words to shoot at, nor narrate to the people with all what you hear for that would suffice as a lie, and do not reject upon the people all what they narrated to you with, for that would suffice as ignorance, and swallow the anger, and be forbearing during the anger, and overlook during the power, and pardon when with authority, it would happen to be goodly end-result for you.

وَ اسْتَصْلِحْ كُلَّ نِعْمَةٍ أَنْعَمَهَا اللَّهُ عَلَيْكَ وَ لَا تُضَيِّعَنَّ نِعْمَةً مِنْ نِعَمِ اللَّهِ عِنْدَكَ وَ لْيُرَ عَلَيْكَ أَثَرُ مَا أَنْعَمَ اللَّهُ بِهِ عَلَيْكَ- وَ اعْلَمْ أَنَّ أَفْضَلَ الْمُؤْمِنِينَ أَفْضَلُهُمْ تَقْدِمَةً مِنْ نَفْسِهِ وَ أَهْلِهِ‏وَ مَالِهِ- [وَ إِنَّكَ‏] فَإِنَّكَ مَا تُقَدِّمْ مِنْ خَيْرٍ يَبْقَ لَكَ ذُخْرُهُ وَ مَا تُؤَخِّرْهُ يَكُنْ لِغَيْرِكَ خَيْرُهُ-

And consider it as good every bounty Allah^-azwj has Favoured upon you, and do not waste any bounty from the bounties of Allah^-azwj with you, and let it be seen what Allah^-azwj has Favoured upon you with, and know that the most superior of the Momineen is their most advanced (in spending) from himself and his family and his wealth, for you, whatever you send ahead from any good (deed), its hoard would remain for you, and whatever you delay it, its goodness would happen to be for others.

وَ احْذَرْ صَحَابَةَ مَنْ يَفِيلُ‏ رَأْيُهُ وَ يُنْكَرُ عَمَلُهُ فَإِنَّ الصَّاحِبَ مُعْتَبَرٌ بِصَاحِبِهِ وَ اسْكُنِ الْأَمْصَارَ الْعِظَامَ فَإِنَّهَا جِمَاعُ الْمُسْلِمِينَ وَ احْذَرْ مَنَازِلَ الْغَفْلَةِ وَ الْجَفَاءِ وَ قِلَّةَ الْأَعْوَانِ عَلَى طَاعَةِ اللَّهِ وَ اقْصُرْ رَأْيَكَ عَلَى مَا يَعْنِيكَ وَ إِيَّاكَ وَ مَقَاعِدَ الْأَسْوَاقِ فَإِنَّهَا مَحَاضِرُ الشَّيْطَانِ وَ مَعَارِيضُ‏ الْفِتَنِ

And be cautious of a companion, one whose opinion is unsound, and his deeds are deniable, for the companion relies with his companion, and settle in the big city for it would be a community of the Muslims and be cautious of the house of neglect and the disloyalty, and scarcity of the supporters upon obedience of Allah^-azwj, and shorten your view upon what is meaningful to you and beware of sitting in the markets for these are presentations of the Satan^-la and exhibits of Fitna.

وَ أَكْثِرْ أَنْ تَنْظُرَ إِلَى مَنْ فُضِّلْتَ عَلَيْهِ‏ فَإِنَّ ذَلِكَ مِنْ أَبْوَابِ الشُّكْرِ وَ لَا تُسَافِرْ فِي يَوْمِ جُمُعَةٍ حَتَّى تَشْهَدَ الصَّلَاةَ إِلَّا فَاصِلًا فِي سَبِيلِ اللَّهِ أَوْ فِي أَمْرٍ تُعْذَرُ بِهِ وَ أَطِعِ اللَّهَ فِي [جُمَلِ‏] جَمِيعِ أُمُورِكَ فَإِنَّ طَاعَةَ اللَّهِ فَاضِلَةٌ عَلَى مَا سِوَاهَا

And frequent in looking at the one you have been merited upon, for that is from the doors of thanks, and do not travel during the day of Friday until you attend the Salat, except concluding (matters) in the Way of Allah^-azwj or regarding a matter you can be excused by it, and obey Allah^-azwj in the totality of our affairs, for the obedience of Allah^-azwj is meritorious over whatever is besides it.

وَ خَادِعْ نَفْسَكَ فِي الْعِبَادَةِ وَ ارْفُقْ بِهَا وَ لَا تَقْهَرْهَا وَ خُذْ عَفْوَهَا وَ نَشَاطَهَا إِلَّا مَا كَانَ مَكْتُوباً عَلَيْكَ مِنَ الْفَرِيضَةِ فَإِنَّهُ لَا بُدَّ مِنْ قَضَائِهَا وَ تَعَاهُدِهَا عِنْدَ مَحَلِّهَا

And delude yourself in the worship and be kind with it, and do not coerce it, and take its excuse and its activity except whatever has been Prescribed upon you of the Obligation, for there is no escape from fulfilling these and undertake these at its placings.

وَ إِيَّاكَ أَنْ يَنْزِلَ بِكَ الْمَوْتُ وَ أَنْتَ آبِقٌ‏ مِنْ رَبِّكَ فِي طَلَبِ الدُّنْيَا وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفُسَّاقِ فَإِنَّ الشَّرَّ بِالشَّرِّ مُلْحَقٌ وَ وَقِّرِ اللَّهَ وَ أَحْبِبْ أَحِبَّاءَهُ وَ احْذَرِ الْغَضَبَ فَإِنَّهُ جُنْدٌ عَظِيمٌ مِنْ جُنُودِ إِبْلِيسَ وَ السَّلَامُ‏

And beware that the death should befall with you while you are absconding from your Lord^-azwj in seeking the world; and beware of accompanying the mischief-maker, for the evil is with the evil, joined up, and revere Allah^-azwj and love the ones loving Him^-azwj, and be cautious of the anger (rage) for it is a large army from the armies of Iblees^-la. And the greetings’.[324]

70 و من كتاب له ع إلى سهل بن حنيف الأنصاري و هو عامله على المدينة في معنى قوم من أهلها لحقوا بمعاوية

Letter 70 – And from a letter of his^-asws to Sahl Bin Huneyf Al-Ansari, and he was his^-asws office bearer upon Al-Medina, in meaning a group of its inhabitants who had joined with Muawiya

أَمَّا بَعْدُ فَقَدْ بَلَغَنِي أَنَّ رِجَالًا مِمَّنْ قِبَلَكَ‏ يَتَسَلَّلُونَ‏ إِلَى مُعَاوِيَةَ فَلَا تَأْسَفْ عَلَى مَا يَفُوتُكَ مِنْ عَدَدِهِمْ وَ يَذْهَبُ عَنْكَ مِنْ مَدَدِهِمْ

‘As for after, it has reached me that men from the ones around you are sneaking away to Muawiya. Do not feel sorry upon what is lost from you of their numbers, and of their help going away from you.

فَكَفَى لَهُمْ غَيّاً وَ لَكَ مِنْهُمْ شَافِياً فِرَارُهُمْ مِنَ الْهُدَى وَ الْحَقِّ وَ إِيضَاعُهُمْ‏ إِلَى الْعَمَى وَ الْجَهْلِ فَإِنَّمَا هُمْ أَهْلُ دُنْيَا مُقْبِلُونَ عَلَيْهَا وَ مُهْطِعُونَ‏ إِلَيْهَا وَ قَدْ عَرَفُوا الْعَدْلَ وَ رَأَوْهُ وَ سَمِعُوهُ وَ وَعَوْهُ وَ عَلِمُوا أَنَّ النَّاسَ عِنْدَنَا فِي الْحَقِّ أُسْوَةٌ فَهَرَبُوا إِلَى الْأَثَرَةِ

Error suffices for them and a healing for you from them. Their fleeing is from the guidance and the truth and their advancing towards the blindness and the ignorance, and rather they are people of the world, facing towards it and rushing to it. They have recognised the justice and saw it, and heard it, and knew that the people are the same in our presence regarding the rights, so they fled to the preferential treatment.

فَبُعْداً لَهُمْ وَ سُحْقاً إِنَّهُمْ وَ اللَّهِ لَمْ [يَفِرُّوا] يَنْفِرُوا مِنْ جَوْرٍ وَ لَمْ يَلْحَقُوا بِعَدْلٍ وَ إِنَّا لَنَطْمَعُ فِي هَذَا الْأَمْرِ أَنْ يُذَلِّلَ اللَّهُ لَنَا صَعْبَهُ وَ يُسَهِّلَ لَنَا حَزْنَهُ‏ إِنْ شَاءَ اللَّهُ وَ السَّلَامُ [عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ‏]

Remoteness be for them and damnation! They, by Allah^-azwj, did not flee from tyranny and did not join up with the justice, and we wish regarding this matter that Allah^-azwj would Humble for us its difficulties and Ease for us its grief, if Allah^-azwj so Desires. And the greetings be unto you’.[325]

71 و من كتاب له ع إلى المنذر بن الجارود العبدي، و خان في بعض ما ولاه من أعماله‏

Letter 71 – And from a letter of his^-asws to Munzir Bin Al-Jaroud, and he had embezzled in some of what he had overseen from his^-asws administration

أَمَّا بَعْدُ فَإِنَّ صَلَاحَ أَبِيكَ غَرَّنِي مِنْكَ وَ ظَنَنْتُ أَنَّكَ تَتَّبِعُ‏ هَدْيَهُ‏ وَ تَسْلُكُ سَبِيلَهُ فَإِذَا أَنْتَ فِيمَا رُقِّيَ‏ إِلَيَّ عَنْكَ لَا تَدَعُ لِهَوَاكَ انْقِيَاداً وَ لَا تُبْقِي لِآخِرَتِكَ عَتَاداً

‘As for after, it was the righteousness of your father which deceived me^-asws from you, and I^‑asws though you would be following his guidance and be travelling his way. But when you, regarding what has been noted to me^-asws about you, are not leaving being led by your personal desires and not leaving any provisions for your Hereafter.

تَعْمُرُ دُنْيَاكَ بِخَرَابِ آخِرَتِكَ وَ تَصِلُ عَشِيرَتَكَ بِقَطِيعَةِ دِينِكَ وَ لَئِنْ كَانَ مَا بَلَغَنِي عَنْكَ حَقّاً لَجَمَلُ أَهْلِكَ وَ شِسْعُ‏ نَعْلِكَ خَيْرٌ مِنْكَ

Are you building your world by ruining your Hereafter, and helping your clan by cutting off your religion? And if what has reached me^-asws about you is true, then a camel of your family and a strap of your slipper is better than you.

وَ مَنْ كَانَ بِصِفَتِكَ فَلَيْسَ بِأَهْلٍ أَنْ يُسَدَّ بِهِ ثَغْرٌ أَوْ يُنْفَذَ بِهِ أَمْرٌ أَوْ يُعْلَى لَهُ قَدْرٌ أَوْ يُشْرَكَ فِي أَمَانَةٍ أَوْ يُؤْمَنَ عَلَى جِبَايَةٍ فَأَقْبِلْ إِلَيَّ حِينَ يَصِلُ إِلَيْكَ كِتَابِي هَذَا إِنْ شَاءَ اللَّهُ:

And the one who was with your attributes isn’t befitting to even fill a hole (in the ground), or he should be implemented with for any matter, or to be promoted with in worth, or participated in an entrustment, or trusted upon tax collection. Come back to me^-asws when this letter of mine^-asws arrives to you, if Allah^-azwj so Desires’.

[قال الرضي [رضي الله عنه:] و المنذر بن الجارود هذا هو الذي قال فيه أمير المؤمنين ع إنه لنظار في عطفيه‏ مختال في برديه‏ تفال في شراكيه‏]

Al Razi, may Allah^-azwj be Pleased with him, said, ‘And this Al Munzir Bin Al Jaroud, he is the one Amir Al-Momineen^-asws said regarding him: ‘He tends to look at his shoulders priding in his robe, wiping the dust from his shoe straps’.[326]

72 و من كتاب له ع إلى عبد الله بن العباس

Letter 72 – And from a letter of his^-asws to Abdullah Bin Al-Abbas

أَمَّا بَعْدُ فَإِنَّكَ لَسْتَ بِسَابِقٍ أَجَلَكَ وَ لَا مَرْزُوقٍ مَا لَيْسَ لَكَ وَ اعْلَمْ بِأَنَّ الدَّهْرَ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ وَ أَنَّ الدُّنْيَا دَارُ دُوَلٍ‏ فَمَا كَانَ مِنْهَا لَكَ أَتَاكَ عَلَى ضَعْفِكَ وَ مَا كَانَ مِنْهَا عَلَيْكَ لَمْ تَدْفَعْهُ بِقُوَّتِكَ‏

‘And from a letter of his^-asws to Abdullah Bin Al-Abbas: ‘As for after, surely you cannot preceded your term (death), nor be Graced by what isn’t for you; and know that the times are of two days – a day for you and a day against you, and the world is a house of turns, so whatever was for you from it, would come to you even upon your weakness, and whatever was against you from it, you will not be (able to) repel it with your strength’.[327]

73 و من كتاب له ع إلى معاوية

Letter 73 – And from a letter of his^-asws to Muawiya

أَمَّا بَعْدُ فَإِنِّي عَلَى التَّرَدُّدِ فِي جَوَابِكَ وَ الِاسْتِمَاعِ إِلَى كِتَابِكَ لَمُوَهِّنٌ‏ رَأْيِي وَ مُخَطِّئٌ فِرَاسَتِي‏ وَ إِنَّكَ إِذْ تُحَاوِلُنِي الْأُمُورَ وَ تُرَاجِعُنِي السُّطُورَ كَالْمُسْتَثْقِلِ النَّائِمِ تَكْذِبُهُ أَحْلَامُهُ‏ وَ الْمُتَحَيِّرِ الْقَائِمِ يَبْهَظُهُ‏ مَقَامُهُ لَا يَدْرِي أَ لَهُ مَا يَأْتِي أَمْ عَلَيْهِ وَ لَسْتَ بِهِ غَيْرَ أَنَّهُ بِكَ شَبِيهٌ

‘As for after, I^-asws upon a hesitation in answering you and listening to your letter, my^-asws views are deemed as weak and my^-asws discernment as being mistaken, and you, when you try to make my affairs such that I^-asws have to write responses to you, are like the one in heavy sleep, his dreams belie him, or the one confused, one standing in his position not knowing whether what is coming is for him or against him. And you aren’t with it, apart from that it resembles with you.

وَ أُقْسِمُ بِاللَّهِ إِنَّهُ لَوْ لَا بَعْضُ الِاسْتِبْقَاءِ لَوَصَلَتْ [مِنِّي إِلَيْكَ‏] إِلَيْكَ مِنِّي قَوَارِعُ‏ تَقْرَعُ‏ الْعَظْمَ وَ [تَنْهَسُ‏] تَهْلِسُ‏ اللَّحْمَ وَ اعْلَمْ أَنَّ الشَّيْطَانَ قَدْ ثَبَّطَكَ‏ عَنْ أَنْ تُرَاجِعَ أَحْسَنَ أُمُورِكَ وَ تَأْذَنَ‏ لِمَقَالِ [نَصِيحِكَ‏] نَصِيحَتِكَ وَ السَّلَامُ لِأَهْلِهِ‏

And I^-asws swear by Allah^-azwj! Had it not been for part of the retention, there would have arrived to you such a catastrophe, it would have broken the bones and melted the flesh; and know that the Satan^-la has affirmed you away from returning to goodly matters and listening to the words of your advisor. And the greetings’.[328]

74 و من حلف له ع كتبه بين ربيعة و اليمن و نقل من خط هشام بن الكلبي‏

Letter 74 – And from an alliance treaty he^-asws wrote between Al-Yemen and (tribe of) Rabie. Copied from the handwriting of Hisham Bin Al-Kalby

هَذَا مَا اجْتَمَعَ عَلَيْهِ أَهْلُ الْيَمَنِ حَاضِرُهَا وَ بَادِيهَا وَ رَبِيعَةُ حَاضِرُهَا وَ بَادِيهَا أَنَّهُمْ عَلَى كِتَابِ اللَّهِ يَدْعُونَ إِلَيْهِ وَ يَأْمُرُونَ بِهِ وَ يُجِيبُونَ مَنْ دَعَا إِلَيْهِ وَ أَمَرَ بِهِ

‘This is what the people of Al-Yemen, its present ones, and its nomads, and (tribe of) Rabie, its present ones at its nomads have united upon. They are upon the Book of Allah^-azwj calling to it and instructing with it, and they are answering the one who calls to it and instructs with it.

لَا يَشْتَرُونَ بِهِ ثَمَناً [قَلِيلًا] وَ لَا يَرْضَوْنَ‏ بِهِ بَدَلًا وَ أَنَّهُمْ يَدٌ وَاحِدَةٌ عَلَى مَنْ خَالَفَ ذَلِكَ وَ تَرَكَهُ- [وَ أَنَّهُمْ‏] أَنْصَارٌ بَعْضُهُمْ لِبَعْضٍ دَعْوَتُهُمْ وَاحِدَةٌ لَا يَنْقُضُونَ عَهْدَهُمْ لِمَعْتَبَةِ 4414 عَاتِبٍ وَ لَا لِغَضَبِ غَاضِبٍ وَ لَا لِاسْتِذْلَالِ قَوْمٍ قَوْماً وَ لَا لِمَسَبَّةِ قَوْمٍ قَوْماً

They will neither take a price for it, nor would they be pleased with any replacement for it, and they are one hand against the one who opposes that, and they would help each other. Their call is one. They will neither break their pact for the blame of a blamer, nor for the anger of an angered one, nor will a group humiliate any group, nor will a group revile a group.

عَلَى ذَلِكَ شَاهِدُهُمْ وَ غَائِبُهُمْ وَ سَفِيهُهُمْ وَ عَالِمُهُمْ وَ حَلِيمُهُمْ وَ جَاهِلُهُمْ ثُمَّ إِنَّ عَلَيْهِمْ بِذَلِكَ عَهْدَ اللَّهِ وَ مِيثَاقَهُ إِنَّ عَهْدَ اللَّهِ كَانَ مَسْئُولًا وَ كَتَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ

Upon that are their present ones, and their absent ones, and their forbearing ones, and their ignorant ones. Then, upon them with that is a Pact of Allah^-azwj and His^-azwj Covenant. The Pact of Allah^-azwj will be questioned of. And it is written by Ali^-asws Bin Abu Talib^-asws’.[329]

75 و من كتاب له ع إلى معاوية [من المدينة] في أول ما بويع له [بالخلافة] ذكره الواقدي في كتاب «الجمل»

Letter 75 – And from a letter of his^-asws to Muawiya from Al-Medina during the beginning of what had been pledged to him^-asws with the caliphate. Al-Waqidi (wahabi imam) mentioned it in the book ‘Al-Jamal’

مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ أَمَّا بَعْدُ فَقَدْ عَلِمْتَ إِعْذَارِي‏ فِيكُمْ وَ إِعْرَاضِي عَنْكُمْ حَتَّى كَانَ مَا لَا بُدَّ مِنْهُ وَ لَا دَفْعَ لَهُ وَ الْحَدِيثُ طَوِيلٌ وَ الْكَلَامُ كَثِيرٌ وَ قَدْ أَدْبَرَ مَا أَدْبَرَ وَ أَقْبَلَ مَا أَقْبَلَ فَبَايِعْ مَنْ قِبَلَكَ‏ وَ أَقْبِلْ إِلَيَّ فِي وَفْدٍ مِنْ أَصْحَابِكَ وَ السَّلَامُ‏

‘From a servant of Allah^-azwj Ali^-asws Amir Al-Momineen^-asws, to Muawiya Bin Abu Sufyan. As for after, you have known of my excusing you all and my^-asws turning away from you until it happened what there was no escape from, and there was no repelling of it, and the narration is lengthy and the speech is a lot, and it has turned around what has turned around, and it has come what has come. Pledge allegiance from yourself and come to me^-asws among a delegation of your companions. And the greetings’.[330]

76 و من وصية له ع لعبد الله بن العباس عند استخلافه إياه على البصرة

Letter 76 – And from an advice of his^-asws to Abdullah Bin Al-Abbas during his^‑asws placing him in charge upon Al-Basra

سَعِ النَّاسَ بِوَجْهِكَ وَ مَجْلِسِكَ وَ حُكْمِكَ وَ إِيَّاكَ وَ الْغَضَبَ فَإِنَّهُ طَيْرَةٌ مِنَ الشَّيْطَانِ وَ اعْلَمْ أَنَّ مَا قَرَّبَكَ مِنَ اللَّهِ يُبَاعِدُكَ مِنَ النَّارِ وَ مَا بَاعَدَكَ مِنَ اللَّهِ يُقَرِّبُكَ مِنَ النَّارِ

‘Be capacious to the people with your face, and your gathering, and your decisions, and beware of the anger for it is an evil omen from the Satan^-la and know that whatever draws you closer to Allah^-azwj would distance you from the Fire, and whatever distances you from Allah^-azwj would draw you closer to the Fire’.[331]

77 و من وصية له ع لعبد الله بن العباس [أيضا] لما بعثه للاحتجاج على الخوارج‏

Letter 77 – From his^-asws advice to Abdullah Bin Al-Abbas, when he^-asws sent him for the argumentation against the Kharijites

لَا تُخَاصِمْهُمْ بِالْقُرْآنِ فَإِنَّ الْقُرْآنَ حَمَّالٌ‏ ذُو وُجُوهٍ تَقُولُ وَ يَقُولُونَ … وَ لَكِنْ حَاجِجْهُمْ بِالسُّنَّةِ فَإِنَّهُمْ لَنْ يَجِدُوا عَنْهَا مَحِيصاً

‘Do not debate them with the Quran, for the Quran is a carrier of (many) perspectives. You will say (a thing) and they would be saying (a thing differently). But argue with them with the Sunnah (Ahadeeth), and they will never be finding any escape from it’.[332]

78 و من كتاب له ع [أجاب به أبا موسى الأشعري‏] إلى أبي موسى الأشعري جوابا في أمر الحكمين، ذكره سعيد بن يحيى الأموي في كتاب «المغازي».

Letter 78 – And from a letter of his^-asws answering Abu Musa Al-Ashari with it, from a letter he^-asws wrote to him from the place which he^-asws prepared from the arbitration, and this letter is mentioned by Saeed Bin Yahya Al-Amawy in ‘Kitab Al-Magazy’

فَإِنَّ النَّاسَ قَدْ تَغَيَّرَ كَثِيرٌ مِنْهُمْ عَنْ كَثِيرٍ مِنْ حَظِّهِمْ فَمَالُوا مَعَ الدُّنْيَا وَ نَطَقُوا بِالْهَوَى

‘A lot of the people have changed from a lot of their shares (Rewards). They inclined with the word and spoke with the whims.

وَ إِنِّي نَزَلْتُ مِنْ هَذَا الْأَمْرِ مَنْزِلًا اجْتَمَعَ بِهِ أَقْوَامٌ أَعْجَبَتْهُمْ أَنْفُسُهُمْ وَ أَنَا أُدَاوِي مِنْهُمْ قَرْحاً أَخَافُ أَنْ [يَعُودَ عَلَقاً يَعُودُ] يَكُونَ عَلَقاً وَ لَيْسَ رَجُلٌ فَاعْلَمْ أَحْرَصَ [النَّاسِ‏] عَلَى جَمَاعَةِ أُمَّةِ مُحَمَّدٍ ص وَ أُلْفَتِهَا مِنِّي أَبْتَغِي بِذَلِكَ حُسْنَ الثَّوَابِ وَ كَرَمَ الْمَآبِ‏

And I^-asws descended from this command a descent, wondering at the unity with it by a people fascinate with themselves, for I^-asws am curing an injury for them, fearing that it might return to be a clot; and there isn’t any man more eager upon unity and affection of the community of Muhammad^-saww than me^-asws. I^-asws am seeking the good Rewards with that, and the honourable Return.

وَ سَأَفِي بِالَّذِي وَأَيْتُ‏ عَلَى نَفْسِي وَ إِنْ تَغَيَّرْتَ عَنْ صَالِحِ مَا فَارَقْتَنِي عَلَيْهِ فَإِنَّ الشَّقِيَّ مَنْ حُرِمَ نَفْعَ مَا أُوتِيَ مِنَ الْعَقْلِ وَ التَّجْرِبَةِ

And I^-asws shall fulfil that which I^-asws had vowed upon myself^-asws and even if you change from the righteousness what you had separated from me^-asws upon, for the wretched is the one who is deprived the benefit of what he has been given of the intellect and the experience.

وَ إِنِّي لَأَعْبَدُ أَنْ يَقُولَ قَائِلٌ بِبَاطِلٍ وَ أَنْ أُفْسِدَ أَمْراً قَدْ أَصْلَحَهُ اللَّهُ فَدَعْ [عَنْكَ‏] مَا لَا تَعْرِفُ فَإِنَّ شِرَارَ النَّاسِ طَائِرُونَ إِلَيْكَ بِأَقَاوِيلِ السُّوءِ وَ السَّلَامُ‏

And I^-asws tend to be enrages if the speaker speaks with the falsehood and spoils a matter which Allah^-azwj had Corrected. So, leave what you do not understand, for the evil people are flying to you with the evil words. And the greetings’.[333]

79 و من كتاب كتبه ع لما استخلف إلى أمراء الأجناد

Letter 79 – And from a letter of his^-asws, he^-asws wrote it when he^-asws appointed successors to the commanders of the armies

أَمَّا بَعْدُ فَإِنَّمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ أَنَّهُمْ مَنَعُوا النَّاسَ الْحَقَّ فَاشْتَرَوْهُ وَ أَخَذُوهُمْ بِالْبَاطِلِ فَاقْتَدَوْهُ‏

‘As for after, rather the ones who were before you were destroyed because they prevented the rights of the people, and they accepted bribes and took with the falsehood and followed it’.[334]

نهج البلاغة

NAHJ AL BALAGAH

حكم أمير المؤمنين عليه السلام‏

RULINGS OF AMIR AL MOMINEEN^-asws

MAY THE GREETINGS BE UPON HIM^‑asws

• قَالَ ع‏ كُنْ فِي الْفِتْنَةِ كَابْنِ اللَّبُونِ‏ لَا ظَهْرٌ فَيُرْكَبَ وَ لَا ضَرْعٌ فَيُحْلَبَ‏

‘He^-asws said: ‘During the Fitna (discord) be like the young camel, neither a back for the riding nor an udder to be milked’’. [335]

2- وَ قَالَ ع‏ أَزْرَى‏ بِنَفْسِهِ مَنِ اسْتَشْعَرَ الطَّمَعَ وَ رَضِيَ بِالذُّلِّ مَنْ كَشَفَ عَنْ ضُرِّهِ وَ هَانَتْ عَلَيْهِ نَفْسُهُ مَنْ أَمَّرَ عَلَيْهَا لِسَانَهُ‏

‘And he^-asws said: ‘He devalues himself, the one who is habitually avaricious (covetous), and he satisfied with the humiliation the one who uncovers from his harm (reveals it), and his soul is debased upon him, one whose tongue governs upon him’’.[336]

3- وَ قَالَ ع‏ الْبُخْلُ عَارٌ وَ الْجُبْنُ مَنْقَصَةٌ وَ الْفَقْرُ يُخْرِسُ الْفَطِنَ عَنْ [حَاجَتِهِ‏] حُجَّتِهِ وَ الْمُقِلُّ غَرِيبٌ فِي بَلْدَتِهِ‏

And he^-asws said: ‘The miserliness is a shame, and the cowardice is a deficiency, and the poverty mutes the clever one from his argument, and the destitute is a stranger in his own city’’.[337]

4- وَ قَالَ ع‏ الْعَجْزُ آفَةٌ وَ الصَّبْرُ شَجَاعَةٌ وَ الزُّهْدُ ثَرْوَةٌ وَ الْوَرَعُ جُنَّةٌ وَ نِعْمَ الْقَرِينُ [الرِّضَا] الرِّضَى‏

‘He^-asws said: ‘The inability is a catastrophe, and the patience is bravery, and the asceticism is wealth, and the devoutness is a shield, and best of the pair is the satisfaction’’.[338]

5-وَ قَالَ ع‏ الْعِلْمُ وِرَاثَةٌ كَرِيمَةٌ وَ الْآدَابُ حُلَلٌ مُجَدَّدَةٌ وَ الْفِكْرُ مِرْآةٌ صَافِيَةٌ

And he^-asws said: ‘The knowledge is an honourable inheritance, and the thinking is a clear mirror, the etiquettes are new garments, and the pondering is a clear mirror’’.[339]

6-وَ قَالَ ع‏ [وَ] صَدْرُ الْعَاقِلِ صُنْدُوقُ سِرِّهِ وَ الْبَشَاشَةُ حِبَالَةُ الْمَوَدَّةِ وَ الِاحْتِمَالُ‏ قَبْرُ الْعُيُوبِ‏

And he^-asws said: ‘The chest of an intellectual is a treasure chest of his secrets, and the cheerfulness is a rope of the cordiality, and tolerance is the grave of faults’’.[340]

وَ رُوِيَ أَنَّهُ قَالَ فِي الْعِبَارَةِ عَنْ هَذَا الْمَعْنَى أَيْضاً- [الْمُسَالَمَةُ خَبْ‏ءُ الْعُيُوبِ‏] الْمَسْأَلَةُ خِبَاءُ الْعُيُوبِ وَ مَنْ رَضِيَ عَنْ نَفْسِهِ كَثُرَ السَّاخِطُ عَلَيْهِ‏

Note – And it is reported that he^-asws said in expressing this meaning as well: ‘Mutual reconciliation is a covering of the faults, and the one who is satisfied with himself, will have many dissatisfactions against him’.

7- وَ الصَّدَقَةُ دَوَاءٌ مُنْجِحٌ وَ أَعْمَالُ الْعِبَادِ فِي عَاجِلِهِمْ نُصْبُ أَعْيُنِهِمْ فِي* [آجِلِهِمْ‏] آجَالِهِمْ‏

(He^-asws said): ‘And the charity is an effective cure, and deeds of the servants in the current (life) will be installed in their eyes in their future lives’’.[341]

8-وَ قَالَ ع‏ اعْجَبُوا لِهَذَا الْإِنْسَانِ يَنْظُرُ بِشَحْمٍ‏ وَ يَتَكَلَّمُ بِلَحْمٍ‏ وَ يَسْمَعُ بِعَظْمٍ‏ وَ يَتَنَفَّسُ مِنْ خَرْمٍ‏

And he^-asws said: ‘The wonder of this human being! He is looking by fat (eye), and speaking by flesh (tongue), and hearing by a bone (ear), and breathing from a hole (lung)’’.[342]

9-وَ قَالَ ع‏ إِذَا أَقْبَلَتِ الدُّنْيَا عَلَى [قَوْمٍ أَعَارَتْهُمْ مَحَاسِنَ غَيْرِهِمْ وَ إِذَا أَدْبَرَتْ عَنْهُمْ سَلَبَتْهُمْ مَحَاسِنَ أَنْفُسِهِمْ‏] أَحَدٍ أَعَارَتْهُ مَحَاسِنَ غَيْرِهِ وَ إِذَا أَدْبَرَتْ عَنْهُ سَلَبَتْهُ مَحَاسِنَ نَفْسِهِ‏

And he^-asws said: ‘When the world comes to anyone, it lends him good deeds of others, and when it turns back, it strips him of his own good’’.[343]

10-وَ قَالَ ع‏ خَالِطُوا النَّاسَ مُخَالَطَةً إِنْ مِتُّمْ مَعَهَا بَكَوْا عَلَيْكُمْ وَ إِنْ عِشْتُمْ حَنُّوا إِلَيْكُمْ‏

And he^-asws said: ‘Mingle with the people with such mingling, if you were to die among them, they would cry upon you, and if you were to live, they would yearn to you’’.[344]

11- وَ قَالَ ع‏ إِذَا قَدَرْتَ عَلَى عَدُوِّكَ فَاجْعَلِ الْعَفْوَ عَنْهُ شُكْراً لِلْقُدْرَةِ عَلَيْهِ‏

And he^-asws said: ‘Whenever you are able upon your enemies, then make the pardoning him as an appreciation (thanking to Allah^-azwj) for the empowering upon him’’.[345]

12- وَ قَالَ ع‏ أَعْجَزُ النَّاسِ مَنْ عَجَزَ عَنِ اكْتِسَابِ الْإِخْوَانِ وَ أَعْجَزُ مِنْهُ مَنْ ضَيَّعَ مَنْ ظَفِرَ بِهِ مِنْهُمْ‏

And he^-asws said: ‘The most incapable of the people is the one who is unable of earning the brothers (friendship), and worse (in ability) than him is the one from them who wastes (loses) the one who has succeeded (in friendship) with him (lost a friend having made one)’’.[346]

13 وَ قَالَ ع‏ إِذَا وَصَلَتْ إِلَيْكُمْ أَطْرَافُ النِّعَمِ‏ فَلَا تُنَفِّرُوا أَقْصَاهَا بِقِلَّةِ الشُّكْرِ

And he^-asws said: ‘When the fringes (small) of the bounties arrive to you, so do not make its small ones flee (be wasted) with lack of appreciation’’.[347]

14 وَ قَالَ ع‏ مَنْ ضَيَّعَهُ الْأَقْرَبُ أُتِيحَ لَهُ‏ الْأَبْعَدُ

He^-asws said: ‘One whom the near ones abandon, the far ones are granted (by Allah^-azwj) to him’’.[348]

15 وَ قَالَ ع‏ مَا كُلُّ مَفْتُونٍ يُعَاتَبُ‏

And he^–asws said: ‘Not everyone captivated (by the Fitna) can be faulted’’.[349]

16 وَ قَالَ ع‏ تَذِلُّ الْأُمُورُ لِلْمَقَادِيرِ حَتَّى يَكُونَ الْحَتْفُ‏ فِي التَّدْبِيرِ

And he^-asws said: ‘The affairs are subject to Pre-determination until the destruction takes place in the management’’.[350]

17 وَ سُئِلَ ع عَنْ قَوْلِ الرَّسُولِ ص غَيِّرُوا الشَّيْبَ‏ وَ لَا تَشَبَّهُوا بِالْيَهُودِ فَقَالَ ع إِنَّمَا قَالَ ص ذَلِكَ وَ الدِّينُ قُلٌ‏ فَأَمَّا الْآنَ وَ قَدِ اتَّسَعَ نِطَاقُهُ‏ وَ ضَرَبَ بِجِرَانِهِ‏ فَامْرُؤٌ وَ مَا اخْتَارَ

And he^-asws was asked about words of the Rasool^-saww: ‘Change the grey hair and do not be resembled with the Jews!’ He^-asws said: ‘But rather he^-saww said that and (at that time) the religion had few (people). As for now, and it has become vastly widespread, and it has struck its neighbours (firmly established), so every person is with what he chooses’’.[351]

18 وَ قَالَ ع‏ فِي الَّذِينَ اعْتَزَلُوا الْقِتَالَ مَعَهُ خَذَلُوا الْحَقَّ وَ لَمْ يَنْصُرُوا الْبَاطِلَ‏

And he^–asws said regarding those who had isolated away from fighting alongside him^–asws: ‘They abandoned the truth but could not help the falsehood’’.[352]

19- وَ قَالَ ع‏ مَنْ جَرَى فِي عِنَان‏ أَمَلِهِ عَثَرَ بِأَجَلِهِ‏

And he^-asws said: ‘One who flows in the clouds of his hopes would stumble with his death’’.[353]

20- وَ قَالَ ع‏ أَقِيلُوا ذَوِي الْمُرُوءَاتِ عَثَرَاتِهِمْ‏ فَمَا يَعْثُرُ مِنْهُمْ عَاثِرٌ إِلَّا وَ [يَدُهُ بِيَدِ اللَّهِ‏] يَدُ اللَّهِ بِيَدِهِ يَرْفَعُهُ‏

And he^-asws said: ‘Forgive for the ones with chivalry of their stumbles. No stumbling one from them will stumble except and his hand would be in the Hand of Allah^-azwj, Raising him’’.[354]

21- وَ قَالَ ع‏ قُرِنَتِ الْهَيْبَةُ بِالْخَيْبَةِ وَ الْحَيَاءُ بِالْحِرْمَانِ‏ وَ الْفُرْصَةُ تَمُرُّ مَرَّ السَّحَابِ فَانْتَهِزُوا فُرَصَ الْخَيْرِ

And he^-asws said: ‘The awe (fear) has been paired with the disappointment, and the bashfulness with the (self) deprivation, and the opportunity passes by like the passing cloud, therefore utilise the opportunity for the good’’.[355]

22- وَ قَالَ ع‏ لَنَا حَقٌّ فَإِنْ أُعْطِينَاهُ وَ إِلَّا رَكِبْنَا أَعْجَازَ الْإِبِلِ وَ إِنْ طَالَ السُّرَى‏

He^–asws said: ‘There is a right for us^–asws. So, if we^–asws are given it (fine), or else we^–asws shall ride a difficult camel, and even if the journey is prolonged’’.[356]

[قال الرضي [رحمه الله تعالى‏] و هذا [القول‏] من لطيف الكلام و فصيحه و معناه أنا إن لم نعط حقنا كنا أذلاء و ذلك أن الرديف يركب عجز البعير كالعبد و الأسير و من يجري مجراهما]

Note – Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And this word is from the subtleties of speech and its eloquent, and it’s meaning is, ‘If we^-asws are not give our^-asws rights, we would be humiliated’, and that is because the hind part of the animal is usually ridden by the incapable ones, like the slave and the prisoner, and the ones who flows in their flow’.

23- وَ قَالَ ع‏ مَنْ أَبْطَأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ [حَسَبُهُ‏] نَسَبُهُ‏

And he^-asws said: ‘One whose deeds have kept him back (lower status), his linage will not be raise his (virtues)’’.[357]

24- وَ قَالَ ع‏ مِنْ كَفَّارَاتِ الذُّنُوبِ الْعِظَامِ إِغَاثَةُ الْمَلْهُوفِ وَ التَّنْفِيسُ عَنِ الْمَكْرُوبِ‏

And he^-asws said: ‘From the atonements (expiation) of mighty sins is rescuing the worried (distressed), and removal (of stress) from the distressed’’.[358]

25- وَ قَالَ ع‏ يَا ابْنَ آدَمَ إِذَا رَأَيْتَ رَبَّكَ سُبْحَانَهُ يُتَابِعُ عَلَيْكَ نِعَمَهُ وَ أَنْتَ تَعْصِيهِ فَاحْذَرْهُ‏

And he^-asws said: ‘O son of Adam^-as! When you see your Lord^-azwj the Glorious Bestowing upon you of His^-azwj bounties while you are disobeying Him^-azwj, then be cautious!’’[359]

26- وَ قَالَ ع‏ مَا أَضْمَرَ أَحَدٌ شَيْئاً إِلَّا ظَهَرَ فِي فَلَتَاتِ لِسَانِهِ وَ صَفَحَاتِ وَجْهِهِ‏

And he^-asws said: ‘No one will hide anything (in his conscience) except it will be revealed in the slips of this tongue, and expressions of his face’’.[360]

27- وَ قَالَ ع‏ امْشِ بِدَائِكَ مَا مَشَى بِكَ‏

And he^-asws said: ‘Walk with your disease for as long as it walks with you’’[361]

28- وَ قَالَ ع‏ أَفْضَلُ الزُّهْدِ إِخْفَاءُ الزُّهْدِ

And he^-asws said: ‘The best asceticism is concealing the asceticism’’.[362]

29- وَ قَالَ ع‏ إِذَا كُنْتَ فِي إِدْبَارٍ وَ الْمَوْتُ فِي إِقْبَالٍ‏ فَمَا أَسْرَعَ الْمُلْتَقَى‏

And he^-asws said: ‘When you were in turning away while the death is in pursuit, why encounter would (not) be quick!’’[363]

30- وَ قَالَ ع‏ الْحَذَرَ الْحَذَرَ فَوَاللَّهِ لَقَدْ سَتَرَ حَتَّى كَأَنَّهُ قَدْ غَفَرَ

And he^-asws said in a speech of his^-asws: ‘The caution! The caution! By Allah^-azwj, He^-azwj has Covered (your sins) until it is as if He^-azwj has already Forgiven!’’[364]

31- وَ سُئِلَ ع عَنِ الْإِيمَانِ فَقَالَ الْإِيمَانُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ

And he^-asws was asked about the Eman. He^-asws said: ‘The Eman is based upon four pillars – upon the patience, and the certainty, and the justice and the Jihad.

وَ الصَّبْرُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَ الشَّفَقِ‏ وَ الزُّهْدِ وَ التَّرَقُّبِ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ اجْتَنَبَ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا اسْتَهَانَ بِالْمُصِيبَاتِ وَ مَنِ ارْتَقَبَ الْمَوْتَ سَارَعَ [فِي‏] إِلَى الْخَيْرَاتِ

The patience from these is based upon four branches – upon the desire and the fear, and the asceticism and the watching out. The one is desirous to the Paradise will stay away from the lustful desires, and the one who fears from the Fire will shun the Prohibitions, and the one ascetic in the world will take the calamities lightly, and the one watching out for the death will be quick to the good deeds.

وَ الْيَقِينُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى تَبْصِرَةِ الْفِطْنَةِ وَ تَأَوُّلِ الْحِكْمَةِ وَ مَوْعِظَةِ الْعِبْرَةِ وَ سُنَّةِ الْأَوَّلِينَ فَمَنْ تَبَصَّرَ فِي الْفِطْنَةِ تَبَيَّنَتْ لَهُ الْحِكْمَةُ وَ مَنْ تَبَيَّنَتْ لَهُ الْحِكْمَةُ عَرَفَ الْعِبْرَةَ وَ مَنْ عَرَفَ الْعِبْرَةَ فَكَأَنَّمَا كَانَ فِي الْأَوَّلِينَ

And the certainty from these is based upon four branches – upon the discerning insight, and the intricate wisdom, and preaching of lessons, and Sunnah (conducts) of the former ones. The one who utilises the discerning insight, the wisdom will become clear to him; and the one to whom the wisdom is clear will recognise the lesson (to be taken), and the one who recognises the lesson would be among the former ones.

وَ الْعَدْلُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى غَائِصِ الْفَهْمِ وَ غَوْرِ الْعِلْمِ‏ وَ زُهْرَةِ الْحُكْمِ‏ وَ رَسَاخَةِ الْحِلْمِ فَمَنْ فَهِمَ عَلِمَ غَوْرَ الْعِلْمِ وَ مَنْ عَلِمَ غَوْرَ الْعِلْمِ صَدَرَ عَنْ شَرَائِعِ [الْحِلْمِ‏] الْحُكْمِ‏ وَ مَنْ حَلُمَ لَمْ يُفَرِّطْ فِي أَمْرِهِ وَ عَاشَ فِي النَّاسِ حَمِيداً

And the justice from these is based upon four branches – upon depth of understanding and the hidden knowledge, and excellent rulings, and immersing in the forbearance. The one who understands will know the deep knowledge, and the one who knows the deep knowledge will implement from the Laws (leniency) of judgments, and the one who is lenient will not be excessive in his orders, and he will live among the people as praised.

وَ الْجِهَادُ مِنْهَا عَلَى أَرْبَعِ شُعَبٍ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الصِّدْقِ فِي الْمَوَاطِنِ‏ وَ شَنَآنِ‏ الْفَاسِقِينَ

And the Jihad from these is based upon four branches – upon enjoining with the acts of kindness and the forbidding from the evil, and the sincerity in the battlefields, and hating the mischief-makers.

فَمَنْ أَمَرَ بِالْمَعْرُوفِ شَدَّ ظُهُورَ الْمُؤْمِنِينَ وَ مَنْ نَهَى عَنِ الْمُنْكَرِ أَرْغَمَ أُنُوفَ [الْمُنَافِقِينَ‏] الْكَافِرِينَ وَ مَنْ صَدَقَ فِي الْمَوَاطِنِ قَضَى مَا عَلَيْهِ وَ مَنْ شَنِئَ الْفَاسِقِينَ وَ غَضِبَ لِلَّهِ غَضِبَ اللَّهُ لَهُ وَ أَرْضَاهُ يَوْمَ الْقِيَامَةِ-

The one who instructs with the acts of kindness will strengthen backs of the Momineen, and the one who forbids form the evil will rub the noses of the hypocrites/Kafirs, and the one sincere in the battlefields will fulfil what is upon him, and the one hating the mischief makers and gets angered for Allah^-azwj, Allah^-azwj will be Wrathful for him and Satisfy him on the Day of Qiyamah.

وَ الْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى التَّعَمُّقِ‏ وَ التَّنَازُعِ وَ الزَّيْغِ‏ وَ الشِّقَاقِ‏ فَمَنْ تَعَمَّقَ لَمْ يُنِبْ‏ إِلَى الْحَقِّ وَ مَنْ كَثُرَ نِزَاعُهُ بِالْجَهْلِ دَامَ عَمَاهُ عَنِ الْحَقِّ- وَ مَنْ زَاغَ سَاءَتْ عِنْدَهُ الْحَسَنَةُ وَ حَسُنَتْ عِنْدَهُ السَّيِّئَةُ وَ سَكِرَ سُكْرَ الضَّلَالَةِ وَ مَنْ شَاقَّ وَعُرَتْ‏ عَلَيْهِ طُرُقُهُ وَ أَعْضَلَ‏ عَلَيْهِ أَمْرُهُ وَ ضَاقَ عَلَيْهِ مَخْرَجُهُ

And the Kufr is based upon four pillars – upon the whims, and the disputing, and the animalistic instincts, and the obstinacy. The one upon the whims will not return to the truth, and the one whose disputing (based on) the ignorance is a lot will constantly be blinded from the truth, and the one on animalistic instincts, the good deeds will be evil in his view, and the evil deeds will be good in his view, and he will be intoxicated with the intoxication of straying; and the one obstinate, his ways will be difficult upon him, and his affairs will be a dilemma upon him, and his outlet will be narrow upon him.

وَ الشَّكُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى التَّمَارِي‏ وَ الْهَوْلِ‏ وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ‏ فَمَنْ جَعَلَ الْمِرَاءَ دَيْدَناً لَمْ يُصْبِحْ لَيْلُهُ‏ وَ مَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ‏ نَكَصَ عَلى‏ عَقِبَيْهِ‏ وَ مَنْ تَرَدَّدَ فِي الرَّيْبِ‏ وَطِئَتْهُ سَنَابِكُ الشَّيَاطِينِ‏ وَ مَنِ اسْتَسْلَمَ لِهَلَكَةِ الدُّنْيَا وَ الْآخِرَةِ هَلَكَ فِيهِمَا

And the doubt is based upon four branches – upon the show off arguments, and fear, and the hesitation, and the submission. The one who makes bitter arguments as a habit, there will be no morning for his night; and the one fears what is in front of him, will turn back on his heels, and the one hesitating during the suspicions will be trampled by the hooves of Satan^-la; and the one submitting for the destruction of the world and the Hereafter will be destroyed in both of these’’.[365]

[قال الرضي [رحمه الله تعالى‏] و بعد هذا كلام تركنا ذكره خوف الإطالة و الخروج عن الغرض المقصود في هذا الكتاب‏]

Note – Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And after this speech, we have left out it’s mention fearing the prolongation and the exiting from the purposed aimed for in this book’.

32- وَ قَالَ ع‏ فَاعِلُ الْخَيْرِ خَيْرٌ مِنْهُ وَ فَاعِلُ الشَّرِّ شَرٌّ مِنْهُ‏

And he^-asws said: ‘The doer of the good is better than it, and the doer of the evil is eviler than it’’.[366]

33- وَ قَالَ ع‏ كُنْ سَمْحاً وَ لَا تَكُنْ مُبَذِّراً وَ كُنْ مُقَدِّراً وَ لَا تَكُنْ مُقَتِّراً

And he^-asws said: ‘Be generous but do not be wasteful and be measured (moderated) and do not be miserly’’.[367]

34- وَ قَالَ ع‏ أَشْرَفُ الْغِنَى تَرْكُ الْمُنَى‏

And he^-asws said: ‘Noblest of the riches is neglecting the long hopes’’.[368]

35- وَ قَالَ ع‏ مَنْ أَسْرَعَ إِلَى النَّاسِ بِمَا يَكْرَهُونَ قَالُوا فِيهِ [مَا] بِمَا لَا يَعْلَمُونَ‏

And he^-asws said: ‘One who is quick to the people with what they dislike, they would say regarding him what they don’t even know’’.[369]

36- وَ قَالَ ع‏ مَنْ أَطَالَ الْأَمَلَ‏ أَسَاءَ الْعَمَلَ‏

And he^-asws said: ‘One who prolongs the hopes worsens the deeds’’.[370]

37- : وَ قَالَ ع وَ قَدْ لَقِيَهُ عِنْدَ مَسِيرِهِ إِلَى الشَّامِ دَهَاقِينُ الْأَنْبَارِ فَتَرَجَّلُوا لَهُ‏ وَ اشْتَدُّوا بَيْنَ يَدَيْهِ‏ فَقَالَ‏ مَا هَذَا الَّذِي صَنَعْتُمُوهُ

And he^-asws said during his^-asws travel to Syria and the Dahaqeen of Al-Anbar met him^-asws. They walked for him^-asws and crowded in front of him^-asws, so he^-asws said: ‘What is this which you are doing?

فَقَالُوا خُلُقٌ مِنَّا نُعَظِّمُ بِهِ أُمَرَاءَنَا

They said, ‘A mannerism from us we revere our governors with!’

فَقَالَ وَ اللَّهِ مَا يَنْتَفِعُ بِهَذَا أُمَرَاؤُكُمْ وَ إِنَّكُمْ لَتَشُقُّونَ‏ عَلَى أَنْفُسِكُمْ فِي دُنْيَاكُمْ وَ تَشْقَوْنَ‏ بِهِ فِي [أُخْرَاكُمْ‏] آخِرَتِكُمْ وَ مَا أَخْسَرَ الْمَشَقَّةَ وَرَاءَهَا الْعِقَابُ وَ أَرْبَحَ الدَّعَةَ مَعَهَا الْأَمَانُ مِنَ النَّارِ

He^-asws said: ‘By Allah^-azwj! Your governors do not benefit with this, and you are enduring hardships upon yourselves in your world, and you will be in difficulties by it in your Hereafter, and how loss making is the hardship beyond which there is the Punishment, and how profitable is the comfort having security from the Fire by it’’.[371]

38- وَ قَالَ ع‏ لِابْنِهِ الْحَسَنِ ع يَا بُنَيَّ احْفَظْ عَنِّي أَرْبَعاً وَ أَرْبَعاً لَا يَضُرُّكَ مَا عَمِلْتَ مَعَهُنَّ إِنَّ أَغْنَى الْغِنَى الْعَقْلُ وَ أَكْبَرَ الْفَقْرِ الْحُمْقُ وَ أَوْحَشَ الْوَحْشَةِ الْعُجْبُ‏ وَ أَكْرَمَ الْحَسَبِ حُسْنُ الْخُلُقِ

And he^-asws said to his^-asws son^-asws Al-Hassan^-asws: ‘O my^-asws son^-asws! Preserve four from me^‑asws, and four. It will not harm you whatever you work with these. The richest of the riches is the intellect, and the greatest of the poverty is the stupidity; the loneliest of loneliness is the self-fascination; the most honourable pedigree is the good manners.

يَا بُنَيَّ إِيَّاكَ وَ مُصَادَقَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرَّكَ وَ إِيَّاكَ وَ مُصَادَقَةَ الْبَخِيلِ فَإِنَّهُ يَقْعُدُ عَنْكَ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ إِيَّاكَ وَ مُصَادَقَةَ الْفَاجِرِ فَإِنَّهُ يَبِيعُكَ بِالتَّافِهِ‏ وَ إِيَّاكَ وَ مُصَادَقَةَ الْكَذَّابِ فَإِنَّهُ كَالسَّرَابِ‏ يُقَرِّبُ عَلَيْكَ الْبَعِيدَ وَ يُبَعِّدُ عَلَيْكَ الْقَرِيبَ‏

O my^-asws son^-asws! Beware of befriending the idiot for he intends to benefit you but (ends up) harming you; and beware of befriending the miser, for he will sit back from you (when) you are most needy as you can be to him; and beware of befriending the immoral for he will sell you for a triviality; and beware of befriending the liar for he is like the mirage, he draws remote to be near and distances the near upon you’’.[372]

39- وَ قَالَ ع‏ لَا قُرْبَةَ بِالنَّوَافِلِ‏ إِذَا أَضَرَّتْ بِالْفَرَائِضِ‏

And he^-asws said: ‘You cannot draw closer (to Allah^-azwj) by the optional (deeds) when it harms the obligations (deeds, i.e., Salat)’’.[373]

40- وَ قَالَ ع‏ لِسَانُ الْعَاقِلِ وَرَاءَ قَلْبِهِ وَ قَلْبُ الْأَحْمَقِ وَرَاءَ لِسَانِهِ‏

And he^-asws said: ‘‘The tongue of the intellectual is behind his heart, and the heart of the idiot is behind his tongue’’.[374]

[قال الرضي [رحمه الله تعالى‏] و هذا من المعاني العجيبة الشريفة و المراد به أن العاقل لا يطلق لسانه إلا بعد مشاورة الروية و مؤامرة الفكرة و الأحمق تسبق حذفات لسانه‏ و فلتات كلامه مراجعة فكره‏ و مماخضة رأيه‏ فكأن لسان العاقل تابع لقلبه و كأن قلب الأحمق تابع للسانه‏]

Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘And this is a strange noble meaning, and the intent with it is that the intellectual frees his tongue (to speak) only after except after consulting the eyes and the ideas of thought, while the idiot, the omissions of his tongue and the slips of his speech precede the reference to his thinking, and the movement of his views. It is as if the tongue on an intellectual is a follower of his heart, and it is as if the heart of an idiot is a follower of his tongue’.

41- [: و قد روي عنه ع هذا المعنى بلفظ آخر و هو قوله‏] قَلْبُ الْأَحْمَقِ فِي فِيهِ وَ لِسَانُ الْعَاقِلِ فِي قَلْبِهِ‏ [و معناهما واحد]

He (the compiler) said, ‘And this meaning has been reported from him^-asws with other world, and it is his^-asws word: ‘The heart of an idiot is in his mouth while the tongue of an intellectual is in his heart’ – and both their meanings are the same’’.[375]

42  وَ قَالَ ع‏ لِبَعْضِ أَصْحَابِهِ فِي عِلَّةٍ اعْتَلَّهَا جَعَلَ اللَّهُ مَا كَانَ [مِنْكَ‏] مِنْ شَكْوَاكَ حَطّاً لِسَيِّئَاتِكَ فَإِنَّ الْمَرَضَ لَا أَجْرَ فِيهِ وَ لَكِنَّهُ يَحُطُّ السَّيِّئَاتِ وَ يَحُتُّهَا حَتَ‏ الْأَوْرَاقِ وَ إِنَّمَا الْأَجْرُ فِي الْقَوْلِ بِاللِّسَانِ وَ الْعَمَلِ بِالْأَيْدِي وَ الْأَقْدَامِ وَ إِنَّ اللَّهَ سُبْحَانَهُ يُدْخِلُ بِصِدْقِ النِّيَّةِ وَ السَّرِيرَةِ الصَّالِحَةِ مَنْ يَشَاءُ مِنْ عِبَادِهِ الْجَنَّةَ

And he^-asws said to one of his^-asws companions during the illness which he^-asws had: ‘May Allah^‑azwj Make whatever illness there were to be from you, and dropping of your evil deed, for the sickness, there is no Reward in it, but evil deeds drop off and fall off like the leaves (of a tree), and rather the Rewards are in the words by the tongues and the working by the hands and the feet, and surely Allah^-azwj the Glorious Enters into the Paradise, due to the sincere intention, and the righteousness of heart, the ones He^-azwj so Desires to from His^-azwj servants’’.[376]

[قال الرضي [رحمه الله تعالى‏] و أقول صدق ع إن المرض لا أجر فيه لأنه ليس من قبيل ما يستحق عليه العوض لأن العوض يستحق على ما كان في مقابلة فعل الله تعالى بالعبد من الآلام و الأمراض و ما يجري مجرى ذلك و الأجر و الثواب يستحقان على ما كان في [مقابل‏] مقابلة فعل العبد فبينهما فرق قد بينه ع كما يقتضيه علمه الثاقب و رأيه الصائب‏]

Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘And I am saying, ‘He^-asws spoke the truth: ‘The sickness, there are no Rewards in it’, because it isn’t from such as what deserved the compensation upon it, because the compensation is deserved upon what had happen in the deeds by the servant for Allah^-azwj the Exalted, from the pains and the diseases, and whatever flows that flow, and the Recompense and the Rewards are both deserved upon what had happened by actions of the servant. There is a difference between the two. He^-asws has clarified it like what is required by his^-asws insightful knowledge and the correct view’.

43 وَ قَالَ ع‏ فِي ذِكْرِ [خَبَّابٍ‏] خَبَّابِ بْنِ الْأَرَتِّ [رَحِمَ‏] يَرْحَمُ اللَّهُ خَبَّابَ بْنَ الْأَرَتِّ فَلَقَدْ أَسْلَمَ رَاغِباً وَ هَاجَرَ طَائِعاً وَ [عَاشَ مُجَاهِداً

And he^-asws said in mentioned of Khabbab Bin Al-Arat: ‘May Allah^–azwj have Mercy on Khabbab Bin Al-Arat, for he had become a Muslim desirously, and emigrated willingly, and lived as a fighter’.

طُوبَى لِمَنْ ذَكَرَ الْمَعَادَ وَ عَمِلَ لِلْحِسَابِ وَ قَنِعَ بِالْكَفَافِ‏ وَ رَضِيَ عَنِ اللَّهِ‏] قَنِعَ بِالْكَفَافِ وَ رَضِيَ عَنِ اللَّهِ وَ عَاشَ مُجَاهِداً

Beatitude is for one who remembers the Hereafter and works for the Reckoning, and is contented with the sufficing, and is pleased with Allah^-azwj and lives as a Holy warrior’’.[377]

44 وَ قَالَ ع‏ طُوبَى لِمَنْ ذَكَرَ الْمَعَادَ وَ عَمِلَ لِلْحِسَابِ وَ قَنِعَ بِالْكَفَافِ وَ رَضِيَ عَنِ اللَّهِ‏

And he^-asws said: ‘Beatitude is for one who remembers the Hereafter, and works for the Reckoning, and is contended with the sufficient, and is Pleased with Allah^-azwj’’.[378]

45 وَ قَالَ ع: لَوْ ضَرَبْتُ خَيْشُومَ‏ الْمُؤْمِنِ بِسَيْفِي هَذَا عَلَى أَنْ يُبْغِضَنِي مَا أَبْغَضَنِي وَ لَوْ صَبَبْتُ الدُّنْيَا بِجَمَّاتِهَا عَلَى الْمُنَافِقِ عَلَى أَنْ يُحِبَّنِي مَا أَحَبَّنِي وَ ذَلِكَ أَنَّهُ قُضِيَ فَانْقَضَى عَلَى لِسَانِ النَّبِيِّ الْأُمِّيِّ ص أَنَّهُ قَالَ يَا عَلِيُّ لَا يُبْغِضُكَ مُؤْمِنٌ وَ لَا يُحِبُّكَ مُنَافِقٌ‏

‘And he^–asws said: ‘Even if I^–asws were to strike the nose of a Momin with this sword of mine^–asws, on the condition that he should hate me^–asws, he will not hate me^–asws; and even if I^–asws were to pour the world, with all its contents, upon the hypocrite, on the condition that he should love me^–asws, he will not love me^–asws, for it has been decreed upon the tongue of the Ummy Prophet^–saww. He^–saww said: ‘Neither will a Momin hate you^–asws nor will a hypocrite love you^–asws’’.[379]

46 وَ قَالَ ع‏ سَيِّئَةٌ تَسُوءُكَ خَيْرٌ عِنْدَ اللَّهِ مِنْ حَسَنَةٍ تُعْجِبُكَ‏

‘He^-asws said: ‘An evil deed worsening you is better in the Presence of Allah^-azwj than a good deed fascinating you’’.[380]

47 وَ قَالَ ع‏ قَدْرُ الرَّجُلِ عَلَى قَدْرِ هِمَّتِهِ وَ صِدْقُهُ عَلَى قَدْرِ مُرُوءَتِهِ وَ شَجَاعَتُهُ عَلَى قَدْرِ أَنَفَتِهِ وَ عِفَّتُهُ عَلَى قَدْرِ غَيْرَتِهِ‏

And he^-asws said: ‘The worth of a man is based upon the measurement of his determination and his truthfulness, and his truthfulness is based upon a measurement of his chivalry, and his bravery is based upon a measurement of his firmness, and his chastity is based upon a measurement of his self-esteem (Ghayra)’’.[381]

48 وَ قَالَ ع‏ الظَّفَرُ بِالْحَزْمِ وَ الْحَزْمُ بِإِجَالَةِ الرَّأْيِ وَ الرَّأْيُ بِتَحْصِينِ الْأَسْرَارِ

‘He^-asws said: ‘The victory is due to determination, and the determination is due to turning the view, and the view is due to protecting secrets’’.[382]

49 وَ قَالَ ع‏ احْذَرُوا صَوْلَةَ الْكَرِيمِ إِذَا جَاعَ وَ اللَّئِيمِ إِذَا شَبِعَ‏

‘He^-asws said: ‘Be cautious of the onslaught of the noble one when he is hungry, and the ignoble one when he is satiated’’.[383]

50 وَ قَالَ ع‏ قُلُوبُ الرِّجَالِ وَحْشِيَّةٌ فَمَنْ تَأَلَّفَهَا أَقْبَلَتْ عَلَيْهِ‏

And he^-asws said: ‘Hearts of the men are beastly. The one who tames these, they will turn to him (with obedience in religion)’’.[384]

51 وَ قَالَ ع‏ عَيْبُكَ مَسْتُورٌ مَا أَسْعَدَكَ جَدُّكَ‏

And he^-asws said: ‘Your defects are concealed for as long as your position is fortunate (you are wealthy/have authority)’’.[385]

52 وَ قَالَ ع‏ أَوْلَى النَّاسِ بِالْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ

And he^-asws said: ‘Foremost of the people with the pardoning is their most powerful upon the punishing’’.[386]

53 وَ قَالَ ع‏ السَّخَاءُ مَا كَانَ ابْتِدَاءً- [فَإِذَا] فَأَمَّا مَا كَانَ عَنْ مَسْأَلَةٍ فَحَيَاءٌ وَ تَذَمُّمٌ‏

And he^-asws said: ‘Generosity is for as long as it is initiated. As for whatever were to be being asked, it is (to avoid) embarrassment and shame’’.[387]

54 وَ قَالَ ع‏ لَا غِنَى كَالْعَقْلِ وَ لَا فَقْرَ كَالْجَهْلِ وَ لَا مِيرَاثَ كَالْأَدَبِ وَ لَا ظَهِيرَ كَالْمُشَاوَرَةِ

And he^-asws said: ‘There is no wealth like the intellect, nor any poverty like the ignorance, nor an inheritance like the ethics, nor any backer like the consultation’’.[388]

55 وَ قَالَ ع‏ الصَّبْرُ صَبْرَانِ صَبْرٌ عَلَى مَا تَكْرَهُ وَ صَبْرٌ عَمَّا تُحِبُ‏

And he^-asws said: ‘The patience is of two (types) – patience upon what you dislike, and patience upon what you love’’.[389]

56 وَ قَالَ ع‏ الْغِنَى فِي الْغُرْبَةِ وَطَنٌ وَ الْفَقْرُ فِي الْوَطَنِ غُرْبَةٌ

And he^-asws said: ‘(With) the riches a strange land it is like a homeland, and (with) the poverty a homeland is like a strange land’’.[390]

57 وَ قَالَ ع‏ الْقَنَاعَةُ مَالٌ لَا يَنْفَدُ

And he^-asws said: ‘The contentment is (like a) wealth which is never going to deplete’’.[391]

[قال الرضي [رحمه الله تعالى‏] و قد روي هذا الكلام عن النبي ص‏]

Al-Razi (the compiler), may Allah^-azwj the Exalted has Mercy on him, said, ‘I this speech has been reported from the Prophet^-saww’.

58 وَ قَالَ ع‏ الْمَالُ مَادَّةُ الشَّهَوَاتِ‏

And he^-asws said: ‘The wealth is a material (source) for the lustful desires’’. [392]

59 وَ قَالَ ع‏ مَنْ حَذَّرَكَ كَمَنْ بَشَّرَكَ‏

And he^-asws said: ‘One cautioning you is like the one giving you glad tidings’’.[393]

60 وَ قَالَ ع‏ اللِّسَانُ سَبُعٌ إِنْ خُلِّيَ عَنْهُ عَقَرَ

And he^-asws said: ‘The tongue is a wild animal. If you loosen it, it will bite’’.[394]

61 وَ قَالَ ع‏ الْمَرْأَةُ عَقْرَبٌ حُلْوَةُ اللَّسْبَةِ

And he^-asws said: ‘The woman is a scorpion of having a sweet sting’’.[395]

62 وَ قَالَ ع‏ إِذَا حُيِّيتَ بِتَحِيَّةٍ فَحَيِّ بِأَحْسَنَ مِنْهَا وَ إِذَا أُسْدِيَتْ إِلَيْكَ يَدٌ فَكَافِئْهَا بِمَا يُرْبِي عَلَيْهَا وَ الْفَضْلُ مَعَ ذَلِكَ لِلْبَادِئِ‏

And he^-asws said: ‘When you are saluted (greeted), then greet with better than it, and when a hand (of favour) is extended to you, and reciprocate it with what is more upon it (give more), but (still) the merit of that shall be for the initiator’’.[396]

63 وَ قَالَ ع‏ الشَّفِيعُ جَنَاحُ الطَّالِبِ‏

And he^-asws said: ‘The interceder is a wing of the seeker’’.[397]

64 وَ قَالَ ع‏ أَهْلُ الدُّنْيَا كَرَكْبٍ يُسَارُ بِهِمْ وَ هُمْ نِيَامٌ‏

And he^-asws said: ‘People of the world are like riders (towards death). They are being travelled towards it while they asleep (without noticing depletion of life)’’.[398]

[63] 65 وَ قَالَ ع‏ فَقْدُ الْأَحِبَّةِ غُرْبَةٌ

And he^-asws said: ‘Loss of the loved ones is estrangement’’.[399]

66 وَ قَالَ ع‏ فَوْتُ الْحَاجَةِ أَهْوَنُ مِنْ طَلَبِهَا إِلَى غَيْرِ أَهْلِهَا

And he^-asws said: ‘Missing out on the need is easier than seeking it from other than its rightful people’’.[400]

67 وَ قَالَ ع‏ لَا تَسْتَحِ مِنْ إِعْطَاءِ الْقَلِيلِ فَإِنَّ الْحِرْمَانَ أَقَلُّ مِنْهُ‏

And he^-asws said: ‘Do not be ashamed from giving the little, for the depriving (refusal) is lesser than that (even worse than not giving at all)’’.[401]

68 وَ قَالَ ع‏ الْعَفَافُ زِينَةُ الْفَقْرِ وَ الشُّكْرُ زِينَةُ الْغِنَى‏

And he^-asws said: ‘The chastity is an adornment of the poverty, and the thanking is an adornment of the riches’’.[402]

69 وَ قَالَ ع‏ إِذَا لَمْ يَكُنْ مَا تُرِيدُ فَلَا تُبَلْ [كَيْفَ‏] مَا كُنْتَ‏

And he^-asws said: ‘When it does not happen what you want, then don’t care how you were’’.[403]

70 وَ قَالَ ع‏ لَا [يُرَى الْجَاهِلُ‏] تَرَى الْجَاهِلَ إِلَّا مُفْرِطاً أَوْ مُفَرِّطاً

And he^-asws said: ‘The ignorant cannot be seen (in balance) either as an exaggerator (excessive) or an extravagant (depletory)’’.[404]

71 وَ قَالَ ع‏ إِذَا تَمَّ الْعَقْلُ نَقَصَ الْكَلَامُ‏

And he^-asws said: ‘When the intellect is complete, the speech is cut short’’.[405]

72 وَ قَالَ ع‏ الدَّهْرُ يُخْلِقُ الْأَبْدَانَ وَ يُجَدِّدُ الْآمَالَ وَ يُقَرِّبُ الْمَنِيَّةَ وَ يُبَاعِدُ الْأُمْنِيَّةَ مَنْ ظَفِرَ بِهِ نَصِبَ‏ وَ مَنْ فَاتَهُ تَعِبَ‏

And he^-asws said: ‘The time wears out the bodies, and renews the hopes, and draws the death nearer, and distances the wishes. One who succeeds with it, toils (worked hard), and one misses it, has regretted’’.[406]

73 وَ قَالَ ع‏ مَنْ نَصَبَ نَفْسَهُ لِلنَّاسِ إِمَاماً- [فَعَلَيْهِ أَنْ يَبْدَأَ] فَلْيَبْدَأْ بِتَعْلِيمِ نَفْسِهِ قَبْلَ تَعْلِيمِ غَيْرِهِ وَ لْيَكُنْ تَأْدِيبُهُ بِسِيرَتِهِ قَبْلَ تَأْدِيبِهِ بِلِسَانِهِ وَ مُعَلِّمُ نَفْسِهِ وَ مُؤَدِّبُهَا أَحَقُّ بِالْإِجْلَالِ مِنْ مُعَلِّمِ النَّاسِ وَ مُؤَدِّبِهِمْ‏

And he^-asws said: ‘One who installs himself as an imam to the people, then let him teach himself before he teaches others, and let his education be by his conduct before he educates others by his tongue, and a teacher of himself and its practitioner is more rightful with the reverence (to be praised) than a teacher of the people and their educator’’.[407]

74 وَ قَالَ ع‏ نَفَسُ الْمَرْءِ خُطَاهُ إِلَى أَجَلِهِ‏

And he^-asws said: ‘The (each) breath of a man is his step towards his death’’.[408]

75 وَ قَالَ ع‏ كُلُّ مَعْدُودٍ مُنْقَضٍ وَ كُلُّ مُتَوَقَّعٍ آتٍ‏

And he^-asws said: ‘Every counted (thing) is to expire, and every anticipated (thing) will come’’.[409]

76 وَ قَالَ ع‏ إِنَّ الْأُمُورَ إِذَا اشْتَبَهَتْ اعْتُبِرَ آخِرُهَا بِأَوَّلِهَا

He^-asws said: ‘When the matters are mixed up, then take a lesson with its last ones with (reference to) its former ones’’.[410]

77 : وَ مِنْ خَبَرِ ضِرَارِ بْنِ [ضَمْرَةَ الضَّابِيِ‏] حَمْزَةَ الضَّبَائِيِّ عِنْدَ دُخُولِهِ عَلَى مُعَاوِيَةَ وَ مَسْأَلَتِهِ لَهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ فَأَشْهَدُ لَقَدْ رَأَيْتُهُ فِي بَعْضِ مَوَاقِفِهِ وَ قَدْ أَرْخَى اللَّيْلُ سُدُولَهُ‏ وَ هُوَ قَائِمٌ فِي مِحْرَابِهِ قَابِضٌ عَلَى لِحْيَتِهِ يَتَمَلْمَلُ‏ تَمَلْمُلَ السَّلِيمِ‏ وَ يَبْكِي بُكَاءَ الْحَزِينِ وَ [هُوَ] يَقُولُ-

And from a report by Zirar Bin Zamrah Al-Zabby, during his entry to see Muawiya and his questioning him about Amir Al-Momineen^-asws. He said, ‘I testify that I have seen him^-asws in one of his^-asws places, and the night had brought down its turmoil, and he^-asws was standing in his^-asws prayer niche, holding on to his^-asws beard groaning the like groaning of one bitten by a snake, and crying the cry of the grief-stricken and he^-asws was saying:

يَا دُنْيَا يَا دُنْيَا إِلَيْكِ عَنِّي أَ بِي تَعَرَّضْتِ أَمْ إِلَيَّ تَشَوَّقْتِ لَا حَانَ حِينُكِ هَيْهَاتَ غُرِّي غَيْرِي لَا حَاجَةَ لِي فِيكِ قَدْ طَلَّقْتُكِ ثَلَاثاً لَا رَجْعَةَ فِيهَا

‘O world! O world! Get away from me^-asws! Are you presenting to me^-asws or are you yearning to me^-asws? Your opportunity is not an opportunity. Far be it! Deceive others. There is no need for me^-asws regarding you. I^-asws have already divorced you thrice, there is no return in it!

فَعَيْشُكِ قَصِيرٌ وَ خَطَرُكِ يَسِيرٌ وَ أَمَلُكِ حَقِيرٌ آهِ مِنْ قِلَّةِ الزَّادِ وَ طُولِ الطَّرِيقِ وَ بُعْدِ السَّفَرِ وَ عَظِيمِ الْمَوْرِدِ وَ خُشُونَةِ الْمَضْجَعِ‏.

Your life is short, and your importance is less, and your wishes are lowly. Aah, from the scarcity of provision, and the lengthy road, and farness of the journey, and mightiness of the destination, and coarseness of the lying place’’.[411]

78 : وَ مِنْ [كَلَامِهِ‏] كَلَامٍ لَهُ ع لِلسَّائِلِ الشَّامِيِّ لَمَّا سَأَلَهُ أَ كَانَ مَسِيرُنَا إِلَى الشَّامِ بِقَضَاءٍ مِنَ اللَّهِ وَ [قَدَرِهِ‏]

‘From his^–asws speech when he^–asws was asked, ‘Was his^–asws journey to Syria by an Ordainment from Allah^–azwj and His^–azwj Pre-determination?’

قَدَرٍ بَعْدَ كَلَامٍ طَوِيلٍ هَذَا مُخْتَارُهُ وَيْحَكَ لَعَلَّكَ ظَنَنْتَ قَضَاءً لَازِماً وَ قَدَراً حَاتِماً لَوْ كَانَ ذَلِكَ كَذَلِكَ لَبَطَلَ الثَّوَابُ وَ الْعِقَابُ وَ سَقَطَ الْوَعْدُ وَ الْوَعِيدُ

After a lengthy speech, he (the compiler) selected it: ‘Woe be unto you! Perhaps you think that an Ordainment is definite and a Pre-determination is inevitable, and had that been like that, it would invalidate the Reward and the Punishment, and the Promise and the Threat would drop.

إِنَّ اللَّهَ سُبْحَانَهُ أَمَرَ عِبَادَهُ تَخْيِيراً وَ نَهَاهُمْ تَحْذِيراً وَ كَلَّفَ يَسِيراً وَ لَمْ يُكَلِّفْ عَسِيراً وَ أَعْطَى عَلَى الْقَلِيلِ كَثِيراً وَ لَمْ يُعْصَ مَغْلُوباً وَ لَمْ يُطَعْ مُكْرِهاً وَ لَمْ يُرْسِلِ الْأَنْبِيَاءَ لَعِباً وَ لَمْ يُنْزِلِ الْكُتُبَ لِلْعِبَادِ عَبَثاً وَ لَا خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ وَ مَا بَيْنَهُمَا بَاطِلًا- ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ

And the Allah^–azwj the Glorious Commanded His^–azwj servants with the choices, and Prohibits them as cautions, and does not Encumber them difficult (matters), and Give a lot upon the little (effort), and is not disobeyed by overcoming, and is not obeyed forcefully, and did not Send the Prophets for trivial reasons, and did not Reveal the Book to the servants in vain, and did not Create the skies and the earth and whatever is between the two without purpose. That is a conjecture of those who are committing Kufr, so woe be from the Fire unto those committing Kufr’’.[412]

79 وَ قَالَ ع‏ خُذِ الْحِكْمَةَ أَنَّى كَانَتْ فَإِنَّ الْحِكْمَةَ تَكُونُ فِي صَدْرِ الْمُنَافِقِ فَتَلَجْلَجُ‏ فِي صَدْرِهِ حَتَّى تَخْرُجَ فَتَسْكُنَ إِلَى صَوَاحِبِهَا فِي صَدْرِ الْمُؤْمِنِ:

And he^-asws said: ‘Take the wisdom wherever it may be, for the wisdom happens to be in the chest of a hypocrite, so it shudders in his chest until it exits and settles in its correct owner, in the chest of the Momin’.

[قَالَ الرَّضِيُّ رَحِمَهُ اللَّهِ تَعَالَى وَ قَدْ قَالَ عَلِيٌّ ع فِي مِثْلِ ذَلِكَ: الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ فَخُذِ الْحِكْمَةَ وَ لَوْ مِنْ أَهْلِ النِّفَاقِ‏]

Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘And Ali^-asws has said similar to that: ‘The wisdom is a lost property of the Momin, so take the wisdom, and even if it is from the people of hypocrisy’’.[413]

80 وَ قَالَ ع‏ الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ فَخُذِ الْحِكْمَةَ وَ لَوْ مِنْ أَهْلِ النِّفَاقِ‏

And he^-asws said: ‘The wisdom is a lost property of the Momin, so take the wisdom, and even if it be from the people of hypocrisy’’.[414]

81 وَ قَالَ ع‏ قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُهُ‏

‘The value of every person is what he does well’’.[415]

[قال الرضي [رحمه الله تعالى‏] و [هذه‏] هي الكلمة التي لا تصاب لها قيمة و لا توزن بها حكمة و لا تقرن إليها كلمة]

Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And it a phrase which no value can assess it, nor any wisdom can be weighed with it, nor can any (other) phrase can be paired with it’.

82 وَ قَالَ ع‏ أُوصِيكُمْ بِخَمْسٍ لَوْ ضَرَبْتُمْ إِلَيْهَا آبَاطَ الْإِبِلِ‏ لَكَانَتْ لِذَلِكَ أَهْلًا لَا يَرْجُوَنَّ أَحَدٌ مِنْكُمْ إِلَّا رَبَّهُ وَ لَا يَخَافَنَّ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحِيَنَّ أَحَدٌ مِنْكُمْ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ وَ لَا يَسْتَحِيَنَّ أَحَدٌ إِذَا لَمْ يَعْلَمِ الشَّيْ‏ءَ أَنْ يَتَعَلَّمَهُ

And he^-asws said: ‘I^-asws advise you with five, if you were to ride the fast camels to it, that would be rightful for it – Not one of you should hope except in his Lord^-azwj, nor fear except his sins, nor should anyone of you should be embarrassed when asked about what he does not know, to say, ‘I don’t know’, nor should anyone be embarrassed when he does not know that thing, that he learns it.

وَ عَلَيْكُمْ بِالصَّبْرِ فَإِنَّ الصَّبْرَ مِنَ الْإِيمَانِ كَالرَّأْسِ مِنَ الْجَسَدِ وَ لَا خَيْرَ فِي جَسَدٍ لَا رَأْسَ مَعَهُ وَ لَا [خَيْرَ] فِي إِيمَانٍ لَا صَبْرَ مَعَهُ‏

And upon you all is being with patience, for the patience from the Eman is like the head from the body, and there is no good in a body having no head with it, nor is there any good in Eman having no patience with it’’.[416]

83 وَ قَالَ ع‏ لِرَجُلٍ أَفْرَطَ فِي الثَّنَاءِ عَلَيْهِ وَ كَانَ لَهُ مُتَّهِماً أَنَا دُونَ مَا تَقُولُ وَ فَوْقَ مَا فِي نَفْسِكَ‏

And he^–asws said to a man who had been excessive in the praise upon him^–asws, and he was (in fact) a slanderer (hypocrite) to him^–asws: ‘I^–asws am below what you are saying and am above what is within yourself’’.[417]

84 وَ قَالَ ع‏ بَقِيَّةُ السَّيْفِ [أَنْمَى‏] أَبْقَى عَدَداً وَ أَكْثَرُ وَلَداً

And he^-asws said: ‘Survivors of the sword are of more lasting numbers and more in children’’.[418]

85 وَ قَالَ ع‏ مَنْ تَرَكَ قَوْلَ لَا أَدْرِي أُصِيبَتْ مَقَاتِلُهُ‏

He^-asws said: ‘One who neglects the word, ‘I don’t know’, would meet his killer’’.[419]

86 وَ قَالَ ع‏ رَأْيُ الشَّيْخِ أَحَبُّ إِلَيَّ مِنْ جَلَدِ الْغُلَامِ وَ [يُرْوَى‏] رُوِيَ مِنْ مَشْهَدِ الْغُلَامِ‏

And he^-asws said: ‘An opinion of the old man is more beloved to me^-asws than determination of the young’. And it has (also) been reported: ‘Than martyrdom of the young’’.[420]

87 وَ قَالَ ع‏ عَجِبْتُ لِمَنْ يَقْنَطُ وَ مَعَهُ الِاسْتِغْفَارُ

And he^-asws said: ‘I^-asws am amazed at the one who despairs (loses hope) while asking for forgiveness’’.[421]

88 : وَ حَكَى عَنْهُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع أَنَّهُ [كَانَ ع‏] قَالَ كَانَ فِي الْأَرْضِ أَمَانَانِ مِنْ عَذَابِ اللَّهِ وَ قَدْ رُفِعَ أَحَدُهُمَا فَدُونَكُمُ الْآخَرَ فَتَمَسَّكُوا بِهِ

And it is narrated from him^-asws by Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws having said: ‘In the earth there were two securities from the Punishment of Allah^-azwj, and one of them has been Raised, and the other one is with you, therefore adhere with it.

أَمَّا الْأَمَانُ الَّذِي رُفِعَ فَهُوَ رَسُولُ اللَّهِ ص وَ أَمَّا الْأَمَانُ الْبَاقِي فَالاسْتِغْفَارُ قَالَ اللَّهُ تَعَالَى- وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ‏

As for the security which has been Raised, he^-saww is Rasool-Allah^-saww, and as for the security which remains, it is seeking the Forgiveness. Allah^-azwj the Exalted Says: And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33]’’.[422]

[قال الرضي [رحمه الله تعالى‏] و هذا من محاسن الاستخراج و لطائف الاستنباط]

And Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘And this is from the excellent extractions and the subtle deductions’.

89 وَ قَالَ ع‏ مَنْ أَصْلَحَ مَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَصْلَحَ اللَّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ وَ مَنْ أَصْلَحَ أَمْرَ آخِرَتِهِ أَصْلَحَ اللَّهُ لَهُ أَمْرَ دُنْيَاهُ وَ مَنْ كَانَ لَهُ مِنْ نَفْسِهِ وَاعِظٌ كَانَ عَلَيْهِ مِنَ اللَّهِ حَافِظٌ

‘He^-asws said: ‘One who reconciles what is between him and Allah^-azwj the Glorious, Allah^-azwj will Reconcile what is between him and the people, and the one who corrects the matter of his Hereafter, Allah^-azwj will Correct the matter of his world, and the one who were to have a preaching for him from himself, there would be a protector upon him from Allah^-azwj’’.[423]

90 وَ قَالَ ع‏ الْفَقِيهُ كُلُّ الْفَقِيهِ مَنْ لَمْ يُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ وَ لَمْ يُؤْيِسْهُمْ مِنْ رَوْحِ‏ اللَّهِ وَ لَمْ يُؤْمِنْهُمْ مِنْ مَكْرِ اللَّهِ‏

And he^-asws said: ‘The (good) jurist among all jurists is the one who neither makes the people despair from the Mercy of Allah^-azwj, nor does he make them despair from the rewards (Paradise) of Allah^-azwj, nor does he make them feel safe from the Plan of Allah^-azwj’’.[424]

91 وَ قَالَ ع‏ إِنَّ هَذِهِ الْقُلُوبَ تَمَلُّ كَمَا تَمَلُّ الْأَبْدَانُ فَابْتَغُوا لَهَا طَرَائِفَ [الْحِكْمَةِ] الْحِكَمِ‏

And he^-asws said: ‘These hearts get fed up just as the bodies get fed up, therefore seek the wise sayings for it’’.[425]

92 وَ قَالَ ع‏ أَوْضَعُ الْعِلْمِ‏ مَا وُقِفَ عَلَى اللِّسَانِ‏ وَ أَرْفَعُهُ مَا ظَهَرَ فِي الْجَوَارِحِ وَ الْأَرْكَانِ‏

And he^-asws said: ‘Lowest of the knowledge is what stops upon the tongue, and it’s highest is what appears in the limbs and the organs’’.[426]

93 وَ قَالَ ع‏ لَا يَقُولَنَّ أَحَدُكُمْ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفِتْنَةِ لِأَنَّهُ لَيْسَ أَحَدٌ إِلَّا وَ هُوَ مُشْتَمِلٌ عَلَى فِتْنَةٍ وَ لَكِنْ مَنِ‏ اسْتَعَاذَ فَلْيَسْتَعِذْ مِنْ مُضِلَّاتِ الْفِتَنِ فَإِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ- وَ اعْلَمُوا أَنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَةٌ

And he^-asws said: ‘Not one of you should say, ‘O Allah^-azwj! I seek Refuge with You^-azwj from the Fitna’, because there isn’t anyone except and he is included in the Fitna, but one who (wants to) seek Refuge, let him seek Refuge from the dilemmas of the Fitna, for Allah^-azwj the Glorious Says: And know that rather your wealth and your children are a Fitna (strife), and that Allah, with Him is a Mighty Recompense [8:28].

وَ مَعْنَى ذَلِكَ أَنَّهُ [سُبْحَانَهُ يَخْتَبِرُ عِبَادَهُ‏] يَخْتَبِرُهُمْ بِالْأَمْوَالِ وَ الْأَوْلَادِ لِيَتَبَيَّنَ السَّاخِطَ لِرِزْقِهِ وَ الرَّاضِيَ بِقِسْمِهِ وَ إِنْ كَانَ سُبْحَانَهُ أَعْلَمَ بِهِمْ مِنْ أَنْفُسِهِمْ وَ لَكِنْ لِتَظْهَرَ الْأَفْعَالُ الَّتِي بِهَا يُسْتَحَقُّ الثَّوَابُ وَ الْعِقَابُ لِأَنَّ بَعْضَهُمْ يُحِبُّ الذُّكُورَ وَ يَكْرَهُ الْإِنَاثَ وَ بَعْضَهُمْ يُحِبُّ تَثْمِيرَ الْمَالِ‏ * وَ يَكْرَهُ انْثِلَامَ الْحَالِ‏

And the meaning of that is, He^-azwj Tests His^-azwj servants with the wealth and the children in order to clarify the one who is dissatisfied at His^-azwj sustenance and the one satisfied with His^‑azwj Apportionment, and even though He^-azwj the Glorious is more Knowing with them than they are themselves, but to Reveal the deeds by which the Rewards and the Punishments are deserved, because, because some of them love the male (children) and dislike the females, and some of them love amassing the wealth and dislike the state of (financial) adversity’’.[427]

[قال الرضي [رحمه الله تعالى‏] و هذا من غريب ما سمع منه في التفسير]

And Al-Razi (the compiler), may Allah^-azwj the Exalted Said: ‘And this is from the strange of what has been heard from him regarding the interpretation (of the Verse)’.

94 وَ سُئِلَ عَنِ الْخَيْرِ مَا هُوَ فَقَالَ لَيْسَ الْخَيْرُ أَنْ يَكْثُرَ مَالُكَ وَ وَلَدُكَ وَ لَكِنَّ الْخَيْرَ أَنْ يَكْثُرَ عِلْمُكَ وَ أَنْ يَعْظُمَ حِلْمُكَ وَ أَنْ تُبَاهِيَ النَّاسَ بِعِبَادَةِ رَبِّكَ فَإِنْ أَحْسَنْتَ حَمِدْتَ اللَّهَ وَ إِنْ أَسَأْتَ اسْتَغْفَرْتَ اللَّهَ

And he^–asws was asked about the good, what is it? So he^–asws said: ‘There is no good if you multiply your wealth and your children (to be abundant), but the good is that you multiply your knowledge and magnify your forbearance and that you (find) delight in the worship of your Lord^–azwj. So, if you do good, your praise Allah^–azwj, and if you do evil, you seek Forgiveness of Allah^–azwj.

وَ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِرَجُلَيْنِ رَجُلٍ أَذْنَبَ ذُنُوباً فَهُوَ يَتَدَارَكُهَا بِالتَّوْبَةِ وَ رَجُلٍ يُسَارِعُ فِي الْخَيْرَاتِ- [وَ لَا يَقِلُّ عَمَلٌ مَعَ التَّقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ‏]

And there is no goodness in the world except for two (types of) men – a man who commits a sin and he fixes it with the repentance, and a man who is quick regarding the good deeds; and do not belittle a deed along with the piety, and how can one belittle what is Accepted?’’[428]

95 وَ قَالَ ع‏ لَا يَقِلُّ عَمَلٌ مَعَ التَّقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ‏

And he^-asws said: ‘Do not consider as little, and deed with piety, and how can one consider it as little what is Accepted (by Allah^-azwj)?’’[429]

96 وَ قَالَ ع‏ إِنَّ أَوْلَى النَّاسِ بِالْأَنْبِيَاءِ أَعْلَمُهُمْ بِمَا جَاءُوا بِهِ ثُمَّ تَلَا [ع‏] إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا الْآيَةَ

He^-asws said: ‘The foremost of the people with the Prophets^–as are the most knowledgeable with whatever they^–as came with’. Then he^–asws recited: Surely the foremost of people to Ibrahim are those who follow him and this Prophet and those who are believing [3:68] – the Verse.

ثُمَّ قَالَ [ع‏] إِنَّ وَلِيَّ مُحَمَّدٍ مَنْ أَطَاعَ اللَّهَ وَ إِنْ بَعُدَتْ لُحْمَتُهُ‏ وَ إِنَّ عَدُوَّ مُحَمَّدٍ مَنْ عَصَى اللَّهَ وَ إِنْ قَرُبَتْ قَرَابَتُهُ‏

Then he^-asws said: ‘Surely the friend of Muhammad^-saww is the one who obeys Allah^-azwj and even if his flesh (kinship) would be remote, and the enemy of Muhammad^-saww is one who disobeys Allah^-azwj, and even if his kinship is near’’.[430]

97 وَ سَمِعَ ع رَجُلًا مِنَ الْحَرُورِيَّةِ يَتَهَجَّدُ وَ يَقْرَأُ فَقَالَ نَوْمٌ عَلَى يَقِينٍ خَيْرٌ مِنْ صَلَاةٍ [عَلَى‏] فِي شَكٍ‏

And he^–asws had heard a man from the Al-Harouriya (Kharijites) praying the night Salat and reciting (Quran), he^–asws said: ‘Sleep upon conviction is better than Salat upon doubt’’.[431]

98 وَ قَالَ ع‏ اعْقِلُوا الْخَبَرَ إِذَا سَمِعْتُمُوهُ عَقْلَ رِعَايَةٍ لَا عَقْلَ رِوَايَةٍ فَإِنَّ رُوَاةَ الْعِلْمِ كَثِيرٌ وَ رُعَاتَهُ قَلِيلٌ‏

And he^-asws said: ‘Understand the Hadeeth when you hear it – the understanding of a follower (but) not understanding of a reporter, for the reporters of the knowledge are many, but its followers are few’’.[432]

99 وَ [قَالَ ع وَ قَدْ] سَمِعَ رَجُلًا يَقُولُ- إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ‏- فَقَالَ إِنَّ قَوْلَنَا إِنَّا لِلَّهِ‏ إِقْرَارٌ عَلَى أَنْفُسِنَا بِالْمُلْكِ‏ وَ قَوْلَنَا وَ إِنَّا إِلَيْهِ راجِعُونَ‏ إِقْرَارٌ عَلَى أَنْفُسِنَا بِالْهُلْكِ‏

And he^-asws, and he^-asws had heard a man saying, ‘We are for Allah and we are returning to Him [2:156]’. He^-asws said: ‘Our words, We are for Allah, is an acknowledgment upon ourselves with the ownership, while our words: and we are returning to Him, is acknowledgment upon ourselves of the perishing (death/return)’’.[433]

100 وَ قَالَ ع‏ وَ مَدَحَهُ قَوْمٌ فِي وَجْهِهِ فَقَالَ اللَّهُمَّ إِنَّكَ أَعْلَمُ بِي مِنْ نَفْسِي وَ أَنَا أَعْلَمُ بِنَفْسِي مِنْهُمْ اللَّهُمَّ [اجْعَلْنِي‏] اجْعَلْنَا خَيْراً مِمَّا يَظُنُّونَ وَ اغْفِرْ [لِي‏] لَنَا مَا لَا يَعْلَمُونَ‏

And he^-asws said, and a group had praised him^-asws in his^-asws face. He^-asws said: ‘O Allah^-azwj! You^‑azwj are more Knowing with me^-asws than myself^-asws, and I^-asws am more knowing with myself^-asws than them. O Allah^-azwj! Make us^-asws better than what they are guessing and Forgive for us^-asws what they are not knowing of’’.[434]

101 وَ قَالَ ع‏: لَا يَسْتَقِيمُ قَضَاءُ الْحَوَائِجِ إِلَّا بِثَلَاثٍ بِاسْتِصْغَارِهَا لِتَعْظُمَ وَ بِاسْتِكْتَامِهَا لِتَظْهَرَ وَ بِتَعْجِيلِهَا لِتَهْنُؤَ

And he^-asws said: ‘Fulfilling the needs is not straight except with three – belittling it for it to be magnified, and concealing it for it to be revealed, and by hastening it for it to be pleasant’’.[435]

102 وَ قَالَ ع‏ يَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يُقَرَّبُ فِيهِ إِلَّا الْمَاحِلُ‏ وَ لَا يُظَرَّفُ‏ فِيهِ إِلَّا الْفَاجِرُ وَ لَا يُضَعَّفُ‏ فِيهِ إِلَّا الْمُنْصِفُ يَعُدُّونَ الصَّدَقَةَ فِيهِ غُرْماً وَ صِلَةَ الرَّحِمِ‏ مَنّاً وَ الْعِبَادَةَ اسْتِطَالَةً عَلَى النَّاسِ فَعِنْدَ ذَلِكَ يَكُونُ السُّلْطَانُ بِمَشُورَةِ [الْإِمَاءِ] النِّسَاءِ وَ إِمَارَةِ الصِّبْيَانِ وَ تَدْبِيرِ الْخِصْيَانِ‏

And he^-asws said: ‘There shall come a time upon the people, no one would be drawn near (by the kings) during it except the plotters, nor anyone winked at except the immoral, nor weakened in it except the fair (just) person. They would be giving the charity during it (considering it) as a tax and connecting the kinship from us^-asws and the worship would be prolonged upon the people. During what would be the sultan consulting the maids, and governance of the boys, and management of the eunuchs’’.[436]

103 وَ [قَالَ ع: وَ قَدْ] رُئِيَ عَلَيْهِ إِزَارٌ خَلَقٌ مَرْقُوعٌ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ يَخْشَعُ لَهُ الْقَلْبُ وَ تَذِلُّ بِهِ النَّفْسُ وَ يَقْتَدِي بِهِ الْمُؤْمِنُونَ إِنَّ الدُّنْيَا وَ الْآخِرَةَ عَدُوَّانِ مُتَفَاوِتَانِ وَ سَبِيلَانِ مُخْتَلِفَانِ فَمَنْ أَحَبَّ الدُّنْيَا وَ تَوَلَّاهَا أَبْغَضَ الْآخِرَةَ وَ عَادَاهَا وَ هُمَا بِمَنْزِلَةِ الْمَشْرِقِ وَ الْمَغْرِبِ وَ مَاشٍ بَيْنَهُمَا كُلَّمَا قَرُبَ مِنْ وَاحِدٍ بَعُدَ مِنَ الْآخَرِ وَ هُمَا بَعْدُ ضَرَّتَانِ‏

He^-asws said, and he^-asws had been seen with worn out clothes with patches. It was said to him^‑asws regarding that. He^-asws said: ‘The heart is humbled to it, and the soul is humbled by it, and the Momineen can emulate with it.

إِنَّ الدُّنْيَا وَ الْآخِرَةَ عَدُوَّانِ مُتَفَاوِتَانِ وَ سَبِيلَانِ مُخْتَلِفَانِ فَمَنْ أَحَبَّ الدُّنْيَا وَ تَوَلَّاهَا أَبْغَضَ الْآخِرَةَ وَ عَادَاهَا وَ هُمَا بِمَنْزِلَةِ الْمَشْرِقِ وَ الْمَغْرِبِ وَ مَاشٍ بَيْنَهُمَا كُلَّمَا قَرُبَ مِنْ وَاحِدٍ بَعُدَ مِنَ الْآخَرِ وَ هُمَا بَعْدُ ضَرَّتَانِ‏]

The world and the Hereafter are two enemies, different, and two different ways. The one who loves the world and befriends it will hate the Hereafter and be inimical to it, and they are at the status of the east and the west, and the one walking between the two. Every time he draws closer to one of them, he distances from the other, and after (all this), they are (like) two wives (of one man)’’.[437]

104 وَ عَنْ نَوْفٍ الْبَكَّائِيِ‏ [وَ قِيلَ الْبَكَالِيِّ بِاللَّامِ وَ هُوَ الْأَصَحُ‏] الْبَكَالِيِّ قَالَ: رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ ع ذَاتَ لَيْلَةٍ وَ قَدْ خَرَجَ مِنْ فِرَاشِهِ فَنَظَرَ [إِلَى‏] فِي النُّجُومِ فَقَالَ لِي يَا نَوْفُ أَ رَاقِدٌ أَنْتَ أَمْ رَامِقٌ-

And from Nowf Al-Bakaly – He said, ‘I saw Amir Al-Momineen^-asws one night and he^-asws had come out from his^-asws bed. He^-asws looked at the stars and said: ‘O Nowf! Are you lying down or watchful?’

[قُلْتُ‏] فَقُلْتُ بَلْ رَامِقٌ [يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ‏]

I said, ‘But I am watchful, O Amir Al-Momineen^-asws!’

قَالَ يَا نَوْفُ طُوبَى لِلزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أُولَئِكَ قَوْمٌ اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ تُرَابَهَا فِرَاشاً وَ مَاءَهَا طِيباً وَ الْقُرْآنَ شِعَاراً وَ الدُّعَاءَ دِثَاراً ثُمَّ قَرَضُوا الدُّنْيَا قَرْضاً عَلَى مِنْهَاجِ‏ الْمَسِيحِ

He^-asws said: ‘O Nowf! Beatitude is for the ascetics in the world, the desirous regarding the Hereafter. They are a people taking the ground as a rug, and its soil as a bed, and its water as perfume, and the Quran as a slogan, and the supplication as a blanket. Then they borrow a loan of the world upon the manifesto of the Messiah.

يَا نَوْفُ إِنَّ دَاوُدَ ع قَامَ فِي مِثْلِ هَذِهِ السَّاعَةِ مِنَ اللَّيْلِ فَقَالَ إِنَّهَا لَسَاعَةٌ لَا يَدْعُو فِيهَا عَبْدٌ إِلَّا اسْتُجِيبَ لَهُ إِلَّا أَنْ يَكُونَ عَشَّاراً 4553 أَوْ عَرِيفاً 4554 أَوْ شُرْطِيّاً 4555 أَوْ صَاحِبَ عَرْطَبَةٍ وَ هِيَ الطُّنْبُورُ أَوْ صَاحِبَ [كُوبَةٍ] كَوْبَةٍ وَ هِيَ الطَّبْلُ

O Nowf! Dawood^-as had stood in a time similar to this from the night. He^-as said: ‘It is a time no servant will supplicate to his Lord^-azwj except it would be Answered for him, except if he happens to be a tithe collector, or a corporal (intelligence officer), or a policeman, or companion of the wood (flute), and it is the mandolin, or companions of a ‘Kowba’, and it is the drum’’.[438]

وَ قَدْ قِيلَ أَيْضاً إِنَّ الْعَرْطَبَةَ الطَّبْلُ وَ [الْكُوبَةَ] الْكَوْبَةَ الطُّنْبُورُ

And it has been said as well that the ‘Artabah’ (wood) is the drum, and the ‘Kowba’ is the mandolin’.

105 وَ قَالَ ع‏ إِنَّ اللَّهَ [تَعَالَى‏] افْتَرَضَ عَلَيْكُمْ فَرَائِضَ فَلَا تُضَيِّعُوهَا وَ حَدَّ لَكُمْ حُدُوداً فَلَا تَعْتَدُوهَا وَ نَهَاكُمْ عَنْ أَشْيَاءَ فَلَا تَنْتَهِكُوهَا  وَ سَكَتَ لَكُمْ عَنْ أَشْيَاءَ وَ لَمْ يَدَعْهَا نِسْيَاناً فَلَا تَتَكَلَّفُوهَا

And he^-asws said: ‘Allah^–azwj the Exalted Obligated the Obligation upon you, therefore do not waste these, and Limited the Limits for you, therefore do not exceed these, and Forbidden you from (certain) things, therefore do not violate these, and is Silent from you all about (certain) things and did not Leave these out of forgetfulness, therefore do not encumber yourselves for these’’.[439]

106 وَ قَالَ ع‏ لَا يَتْرُكُ النَّاسُ شَيْئاً مِنْ أَمْرِ دِينِهِمْ لِاسْتِصْلَاحِ دُنْيَاهُمْ إِلَّا فَتَحَ اللَّهُ عَلَيْهِمْ مَا هُوَ أَضَرُّ مِنْهُ‏

And he^-asws said: ‘The people will not neglect anything from the matter of their religion in order to better their world except Allah^-azwj will Open upon them what is more harmful than it’’.[440]

107 وَ قَالَ ع‏ رُبَّ عَالِمٍ قَدْ قَتَلَهُ جَهْلُهُ وَ عِلْمُهُ مَعَهُ [لَمْ يَنْفَعْهُ‏] لَا يَنْفَعُهُ‏

And he^-asws said: ‘Often a scholar, his ignorance kills him, and his knowledge which is with him does not benefit him’’.[441]

108 وَ قَالَ ع‏ لَقَدْ عُلِّقَ بِنِيَاطِ هَذَا الْإِنْسَانِ بَضْعَةٌ هِيَ أَعْجَبُ مَا فِيهِ وَ [هُوَ] ذَلِكَ الْقَلْبُ وَ ذَلِكَ أَنَّ لَهُ مَوَادَّ مِنَ الْحِكْمَةِ وَ أَضْدَاداً مِنْ خِلَافِهَا

And he^-asws said: ‘This human being has been attached with a piece of flesh by a vein, and it is the most wondrous of what is in him, and that is the heart, and for it is material of the wisdom, and contradictions from its differences.

فَإِنْ سَنَحَ‏ لَهُ الرَّجَاءُ أَذَلَّهُ الطَّمَعُ وَ إِنْ هَاجَ بِهِ الطَّمَعُ أَهْلَكَهُ الْحِرْصُ وَ إِنْ مَلَكَهُ الْيَأْسُ قَتَلَهُ الْأَسَفُ وَ إِنْ عَرَضَ لَهُ الْغَضَبُ اشْتَدَّ بِهِ الْغَيْظُ وَ إِنْ أَسْعَدَهُ [الرِّضَا] الرِّضَى نَسِيَ التَّحَفُّظَ وَ إِنْ غَالَهُ الْخَوْفُ شَغَلَهُ الْحَذَرُ

If the hope occurs for him, the avarice humiliates him, and if the avarice stirs with it, the greed with destroy him, and it the despair controls him, the regret kills him, and if the anger presents to him the rage intensified with him, and if happy with the satisfaction he forgets the memory, and if the fear attains him, the carefulness pre-occupies him.

وَ إِنِ اتَّسَعَ لَهُ الْأَمْرُ اسْتَلَبَتْهُ الْغِرَّةُ وَ [إِنْ صَابَتْهُ مُصِيبَةٌ فَضَحَهُ الْجَزَعُ وَ إِنْ أَفَادَ مَالًا أَطْغَاهُ الْغِنَى‏] إِنْ أَفَادَ مَالًا أَطْغَاهُ الْغِنَى وَ إِنْ أَصَابَتْهُ مُصِيبَةٌ فَضَحَهُ الْجَزَعُ وَ إِنْ عَضَّتْهُ الْفَاقَةُ شَغَلَهُ الْبَلَاءُ وَ إِنْ جَهَدَهُ‏ الْجُوعُ [قَعَدَتْ بِهِ الضَّعَةُ] قَعَدَ بِهِ الضَّعْفُ وَ إِنْ أَفْرَطَ بِهِ الشِّبَعُ كَظَّتْهُ‏ الْبِطْنَةُ فَكُلُّ تَقْصِيرٍ بِهِ مُضِرٌّ وَ كُلُّ إِفْرَاطٍ لَهُ مُفْسِدٌ

And if the security is expanded for him, the negligence will plunder him, and if the bounty is renewed for him, the honour will pull him away, and if a calamity hits him the panic will expose him, and if he benefits with wealth, the riches will extinguish it, and if he destitution bites him, the affliction will pre-occupy him, and if his effort is the hunger, the weakness will sit with him, and if he is excessive in satiation, the belly will overwhelm him. So, every deficiency with him is harmful and every excessive is spoiling for him’’.[442]

109 وَ قَالَ ع‏ نَحْنُ النُّمْرُقَةُ الْوُسْطَى [الَّتِي يَلْحَقُ بِهَا التَّالِي‏] بِهَا يَلْحَقُ التَّالِي وَ إِلَيْهَا يَرْجِعُ الْغَالِي‏

And he^–asws said: ‘We^–asws are the middle pillow (moderate path), the lagger catches up with it and the exaggerator returns to it’’.[443]

110 وَ قَالَ ع‏ لَا يُقِيمُ أَمْرَ اللَّهِ سُبْحَانَهُ إِلَّا مَنْ لَا يُصَانِعُ‏ وَ لَا يُضَارِعُ‏ وَ لَا يَتَّبِعُ الْمَطَامِعَ‏

And he^-asws said: The Commands of Allah^-azwj the Glorious cannot be established except by the one who neither relents, nor does he resemble (the wrong doers) nor follows the greed’’.[444]

111 وَ قَالَ ع: وَ قَدْ تُوُفِّيَ سَهْلُ بْنُ حُنَيْفٍ الْأَنْصَارِيُّ بِالْكُوفَةِ بَعْدَ مَرْجِعِهِ [مِنْ صِفِّينَ مَعَهُ‏] مَعَهُ مِنْ صِفِّينَ وَ كَانَ [مِنْ أَحَبِ‏] أَحَبَّ النَّاسِ إِلَيْهِ‏ لَوْ أَحَبَّنِي جَبَلٌ لَتَهَافَتَ‏

And he^–asws said, and Sahl Bin Huneyf Al-Ansari had died at Al-Kufa, returning from Siffeen, and he was from the most beloved of the people to him^–asws: ‘Even if a mountain had loved me^–asws, it would have disintegrated’’.[445]

قال الرضي [رحمه الله تعالى و] معنى ذلك أن المحنة تغلظ عليه فتسرع المصائب إليه و لا يفعل ذلك إلا بالأتقياء الأبرار و المصطفين الأخيار: و هذا مثل قوله ع: [مَنْ أَحَبَّنَا أَهْلَ الْبَيْتِ فَلْيَسْتَعِدَّ لِلْفَقْرِ جِلْبَابًا و قد يؤول ذلك على معنى آخر ليس هذا موضع ذكره‏]

Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘Meaning of that is that the Trials are harsh upon him, so the calamities will be quick to him, and that is not done except with the pious and the selected, and this is similar to his^-asws word: ‘One who loves us^‑asws, People^-asws of the Household, let him prepare a cloak for the poverty’, and this has been interpreted upon another meaning, this isn’t the place of mentioning it’.

112مَنْ أَحَبَّنَا أَهْلَ الْبَيْتِ فَلْيَسْتَعِدَّ لِلْفَقْرِ جِلْبَاباً

‘One who loves us^-asws, People of the Household, let him prepare a cloak for the poverty’’.[446]

[و قد يؤول ذلك على معنى آخر ليس هذا موضع ذكره‏]

‘And that has been interpreted upon another meaning, this isn’t the place of mentioning it’.

113 وَ قَالَ ع‏ لَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ‏ وَ لَا وَحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ‏ وَ لَا عَقْلَ كَالتَّدْبِيرِ وَ لَا كَرَمَ كَالتَّقْوَى وَ لَا قَرِينَ كَحُسْنِ الْخُلُقِ وَ لَا مِيرَاثَ كَالْأَدَبِ وَ لَا قَائِدَ كَالتَّوْفِيقِ وَ لَا تِجَارَةَ كَالْعَمَلِ الصَّالِحِ

And he^-asws said: ‘There is no wealth more supportive than the intellect, nor any loneliness lonelier than the self-fascinating, nor is there any intellect like the management, nor any honour like the piety, nor any piety like the good manners, nor any inheritance like the etiquettes, nor any guide like the inclination, nor any trade like the righteous deed.

وَ لَا [زَرْعَ‏] رِبْحَ كَالثَّوَابِ وَ لَا وَرَعَ كَالْوُقُوفِ عِنْدَ الشُّبْهَةِ وَ لَا زُهْدَ كَالزُّهْدِ فِي الْحَرَامِ وَ لَا عِلْمَ كَالتَّفَكُّرِ وَ لَا عِبَادَةَ كَأَدَاءِ الْفَرَائِضِ وَ لَا إِيمَانَ كَالْحَيَاءِ وَ الصَّبْرِ وَ لَا حَسَبَ كَالتَّوَاضُعِ وَ لَا شَرَفَ كَالْعِلْمِ وَ لَا عِزَّ كَالْحِلْمِ وَ لَا مُظَاهَرَةَ أَوْثَقُ مِنَ الْمُشَاوَرَةِ

There is no profit like the Rewards, nor any devoutness like the pausing at the doubts, nor an asceticism like the abstention in the Prohibition, nor any knowledge like the pondering, nor any worship like fulfilling the obligations, nor an Eman like the modesty and the patience, nor any achievement like the humility, nor any nobility like the knowledge, nor any might like the forbearance, nor any support more trustworthy from the consultation’’.[447]

114 وَ قَالَ ع‏ إِذَا اسْتَوْلَى الصَّلَاحُ عَلَى الزَّمَانِ وَ أَهْلِهِ ثُمَّ أَسَاءَ رَجُلٌ الظَّنَّ بِرَجُلٍ لَمْ تَظْهَرْ مِنْهُ حَوْبَةٌ فَقَدْ ظَلَمَ وَ إِذَا اسْتَوْلَى الْفَسَادُ عَلَى الزَّمَانِ وَ أَهْلِهِ فَأَحْسَنَ رَجُلٌ الظَّنَّ بِرَجُلٍ فَقَدْ غَرَّرَ

And he^-asws said: ‘When the righteousness is in charge of the times and its people, then a man has bad thoughts about a man, no sin has appeared from him, so he has been unjust, and when the corruption is in charge upon the times and its people, so a man has goodly thoughts with a man, so he has been deceived’’.[448]

115 وَ قِيلَ لَهُ ع كَيْفَ [تَجِدُكَ‏] نَجِدُكَ يَا أَمِيرَ الْمُؤْمِنِينَ

And it was said to him^-asws, ‘How do you^-asws feel, O Amir Al Momineen^-asws?’

فَقَالَ ع كَيْفَ يَكُونُ حَالُ مَنْ يَفْنَى بِبَقَائِهِ‏ وَ يَسْقَمُ بِصِحَّتِهِ‏ وَ يُؤْتَى مِنْ مَأْمَنِهِ‏

He^-asws said: ‘How can the state be of the one whose lifespan is depleting, and he gets sick with his health, and he is accessed (by the Angel of death) from his safety’’.[449]

116 وَ قَالَ ع‏ كَمْ مِنْ مُسْتَدْرَجٍ‏ بِالْإِحْسَانِ إِلَيْهِ وَ مَغْرُورٍ بِالسَّتْرِ عَلَيْهِ وَ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ وَ مَا ابْتَلَى‏ اللَّهُ أَحَداً بِمِثْلِ الْإِمْلَاءِ لَهُ

And he^–asws said: ‘How many people have been gradually enticed by the Favours upon him, and deceived by the veiling upon him, and the tempted by the good words regarding him, and Allah^–azwj the Glorious has not Tried anyone with the likes of the respite to him’’.[450]

117 وَ قَالَ ع‏ هَلَكَ فِيَّ رَجُلَانِ مُحِبٌّ غَالٍ‏ وَ مُبْغِضٌ قَالٍ‏

And he^-asws said: ‘Two men are destroyed regarding me^-asws – one who exaggerates in love, and a hater who speaks’’.[451]

118 وَ قَالَ ع‏ إِضَاعَةُ الْفُرْصَةِ غُصَّةٌ

And he^-asws said: ‘Wasting the opportunity chokes (is anguish)’’.[452]

119 وَ قَالَ ع‏ مَثَلُ الدُّنْيَا كَمَثَلِ الْحَيَّةِ لَيِّنٌ مَسُّهَا وَ السَّمُّ النَّاقِعُ فِي جَوْفِهَا يَهْوِي إِلَيْهَا الْغِرُّ الْجَاهِلُ وَ يَحْذَرُهَا ذُو اللُّبِّ الْعَاقِلُ‏

And he^-asws said: ‘An example of the world is like an example of the snake. Smooth is its touch, and the fatal poison is in its interior. The deceived ignoramus leans towards it, and the one with understanding, the intellectual, is cautious of it’’.[453]

120 [وَ قَالَ ع:] وَ [قَدْ] سُئِلَ ع عَنْ قُرَيْشٍ فَقَالَ أَمَّا بَنُو مَخْزُومٍ‏ فَرَيْحَانَةُ قُرَيْشٍ [تُحِبُ‏] نُحِبُّ حَدِيثَ رِجَالِهِمْ وَ النِّكَاحَ فِي نِسَائِهِمْ وَ أَمَّا بَنُو عَبْدِ شَمْسٍ فَأَبْعَدُهَا رَأْياً وَ أَمْنَعُهَا لِمَا وَرَاءَ ظُهُورِهَا

‘And he^–asws said, and he^-asws had been asked about Quraysh, he^–asws said: ‘As for the clan of Makhzum, they are the aroma of Quraysh. You would love discussing with their men and marrying among their women. And as for the clan of Abd Shams, they are far-sighted in their views and defenders of what is behind their backs.

وَ أَمَّا نَحْنُ فَأَبْذَلُ لِمَا فِي أَيْدِينَا وَ أَسْمَحُ عِنْدَ الْمَوْتِ بِنُفُوسِنَا وَ هُمْ أَكْثَرُ وَ أَمْكَرُ وَ أَنْكَرُ وَ نَحْنُ أَفْصَحُ وَ أَنْصَحُ وَ أَصْبَحُ‏

And as for us^–asws, we^–asws spend whatever is in our hands, and are liberal with ourselves in the presence of death (battles), and they are more (in number), and more plotting, and more disliked, while we^–asws are more eloquent, and advising, and bright (friendly)’’.[454]

121 وَ قَالَ ع‏ شَتَّانَ مَا بَيْنَ عَمَلَيْنِ عَمَلٍ تَذْهَبُ لَذَّتُهُ وَ تَبْقَى تَبِعَتُهُ وَ عَمَلٍ تَذْهَبُ مَئُونَتُهُ وَ يَبْقَى أَجْرُهُ‏

‘And he^-asws said: ‘Variance between two actions – an (evil) act, its pleasure goes and its consequence remains, and a (good) action, its fatigue goes and its reward remains’’.[455]

122[وَ قَالَ ع‏] وَ [قَدْ] تَبِعَ جِنَازَةً فَسَمِعَ رَجُلًا يَضْحَكُ فَقَالَ كَأَنَّ الْمَوْتَ فِيهَا عَلَى غَيْرِنَا كُتِبَ وَ كَأَنَّ الْحَقَّ فِيهَا عَلَى غَيْرِنَا وَجَبَ وَ كَأَنَّ الَّذِي نَرَى مِنَ الْأَمْوَاتِ سَفْرٌ عَمَّا قَلِيلٍ إِلَيْنَا رَاجِعُونَ

And he^-asws said, and he^-asws had followed a funeral and he^-asws heard a man laugh, so he^-asws said: ‘Is it as if the death in it has been Written upon other than us. And it is as if the truth in it is Obligated upon other than us? And is it as if that which we see from the deceased is a journey, and they will be returning to us after a little while?

نُبَوِّئُهُمْ‏ أَجْدَاثَهُمْ‏ وَ نَأْكُلُ تُرَاثَهُمْ‏ كَأَنَّا مُخَلَّدُونَ بَعْدَهُمْ ثُمَّ قَدْ نَسِينَا كُلَّ وَاعِظٍ وَ وَاعِظَةٍ وَ رُمِينَا بِكُلِّ فَادِحٍ وَ جَائِحَةٍ-

We have laid them in their graves, and we are consuming their inheritances. Is it as if we are to be living eternally after them? Then we have forgotten every male preacher and female preacher, and we are being shot at by every calamity and disaster’’.[456]

123 وَ قَالَ ع‏ طُوبَى لِمَنْ ذَلَّ فِي نَفْسِهِ وَ طَابَ كَسْبُهُ وَ صَلَحَتْ سَرِيرَتُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ لِسَانِهِ وَ عَزَلَ عَنِ النَّاسِ شَرَّهُ وَ وَسِعَتْهُ السُّنَّةُ وَ لَمْ يُنْسَبْ إلَى الْبِدْعَةِ

And he^-asws said: ‘Beatitude is for one who is humble in his soul, and his earnings are good, and his heart is righteous, and his manners are excellent, and he spends from the surplus of his wealth, and withholds the surplus from his tongue, and isolates his evil away from the people, and his striving is the Sunnah, and he does not attribute (support) to an innovation’’.[457]

[قال الرضي رحمه الله تعالى أقول و من الناس من ينسب هذا الكلام إلى رسول الله ص‏]

Note – The Seyyid Al-Razi (compiler of Nahj Al-Balagah), may Allah be Pleased with him, said, ‘From the people there is one who attributes this speech to Rasool-Allah^-saww’.

124 وَ قَالَ ع‏ غَيْرَةُ الْمَرْأَةِ كُفْرٌ وَ غَيْرَةُ الرَّجُلِ إِيمَانٌ‏

And he^-asws said: ‘Self esteem (Ghayra) of the woman is Kufr while self esteem (Ghayra) of the man is Eman’’.[458]

125 وَ قَالَ ع‏ لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَمْ يَنْسُبْهَا أَحَدٌ قَبْلِي الْإِسْلَامُ هُوَ التَّسْلِيمُ وَ التَّسْلِيمُ هُوَ الْيَقِينُ وَ الْيَقِينُ هُوَ التَّصْدِيقُ وَ التَّصْدِيقُ هُوَ الْإِقْرَارُ وَ الْإِقْرَارُ هُوَ الْأَدَاءُ وَ الْأَدَاءُ هُوَ الْعَمَلُ‏

And he^-asws said: ‘I^-asws shall attribute Al-Islam with an attribution no one before me^-asws has attributed. Al-Islam, it is the submission, and the submission, it is the certainty, and the certainty, it is the ratification, and the ratification, it is the acknowledgement, and the acknowledgment, it is the fulfilment (of the obligations), and the fulfilment, it is the deed’’.[459]

126 وَ قَالَ ع‏ عَجِبْتُ لِلْبَخِيلِ يَسْتَعْجِلُ الْفَقْرَ الَّذِي مِنْهُ هَرَبَ وَ يَفُوتُهُ الْغِنَى الَّذِي إِيَّاهُ طَلَبَ فَيَعِيشُ فِي الدُّنْيَا عَيْشَ الْفُقَرَاءِ وَ يُحَاسَبُ فِي الْآخِرَةِ حِسَابَ الْأَغْنِيَاءِ

And he^-asws said: ‘I^-asws am surprised at the miser hastening the very poverty which he is fleeing from, and he misses out on the riches which he has been seeking. He lives in the world the life of the poor and he will be Reckoned with in the Hereafter with the Reckoning of the rich ones.

وَ عَجِبْتُ لِلْمُتَكَبِّرِ الَّذِي كَانَ بِالْأَمْسِ نُطْفَةً وَ يَكُونُ غَداً جِيفَةً

And I^-asws am surprised at the arrogant one who was a seed yesterday and tomorrow he will be a corpse!

وَ عَجِبْتُ لِمَنْ شَكَّ فِي اللَّهِ وَ هُوَ يَرَى خَلْقَ اللَّهِ

And I^-asws am surprised at the one who doubts in Allah^-azwj while he is seeing the creation of Allah^-azwj!

وَ عَجِبْتُ لِمَنْ نَسِيَ الْمَوْتَ وَ هُوَ يَرَى مَنْ يَمُوتُ

And I^-asws am surprised at the one who forgets the death while he is seeing the one dying!

وَ عَجِبْتُ لِمَنْ أَنْكَرَ النَّشْأَةَ الْأُخْرَى وَ هُوَ يَرَى النَّشْأَةَ الْأُولَى

And I^-asws am surprised at the one denying the second growth (in the Hereafter) while he is seeing the first growth!

وَ عَجِبْتُ لِعَامِرٍ دَارَ الْفَنَاءِ وَ تَارِكٍ دَارَ الْبَقَاءِ.

And I^-asws am surprised at the builder of the perishable house (world) and he neglects the ever-lasting house (Hereafter)’’.[460]

127 وَ قَالَ ع‏ مَنْ قَصَّرَ فِي الْعَمَلِ ابْتُلِيَ بِالْهَمِّ وَ لَا حَاجَةَ لِلَّهِ فِيمَنْ لَيْسَ لِلَّهِ فِي مَالِهِ وَ نَفْسِهِ نَصِيبٌ‏

And he^-asws said: ‘One who is deficient in the deeds will be afflicted with the worries. There is no need for Allah^-azwj regarding the one who, there isn’t in his wealth and his self, a share for Allah^-azwj’’.[461]

128 وَ قَالَ ع‏ تَوَقَّوُا الْبَرْدَ فِي أَوَّلِهِ وَ تَلَقَّوْهُ‏ فِي آخِرِهِ فَإِنَّهُ يَفْعَلُ فِي الْأَبْدَانِ كَفِعْلِهِ فِي الْأَشْجَارِ أَوَّلُهُ يُحْرِقُ وَ آخِرُهُ يُورِقُ‏

And he^-asws said: ‘Fear the cold in it’s beginning (autumn), and face it in it’s end, for it does in the bodies like it’s doing in the trees. The beginning of it burns (brings down the leaves) and the end of it is foliage (sprouts the leaves)’’.[462]

129 وَ قَالَ ع‏ عِظَمُ الْخَالِقِ عِنْدَكَ يُصَغِّرُ الْمَخْلُوقَ فِي عَيْنِكَ‏

And he^-asws said: ‘The Mightiness of the Creator with you is belittling of the created beings in your eyes’’.[463]

130 وَ قَالَ ع: وَ قَدْ رَجَعَ مِنْ صِفِّينَ فَأَشْرَفَ عَلَى الْقُبُورِ بِظَاهِرِ الْكُوفَةِ يَا أَهْلَ الدِّيَارِ الْمُوحِشَةِ وَ الْمَحَالِّ الْمُقْفِرَةِ وَ الْقُبُورِ الْمُظْلِمَةِ يَا أَهْلَ التُّرْبَةِ يَا أَهْلَ الْغُرْبَةِ يَا أَهْلَ الْوَحْدَةِ يَا أَهْلَ الْوَحْشَةِ أَنْتُمْ لَنَا فَرَطٌ سَابِقٌ وَ نَحْنُ لَكُمْ تَبَعٌ‏ لَاحِقٌ

And he^–asws said, and he^–asws was returning from Siffeen, and he^–asws overlooked upon the graves at the outback of Al-Kufa: ‘O people of the lonely houses, and the desolate places, the dark graves! O people of the soil! O people of the alienation! O people of the loneliness! You are lost to us having preceded, and we are following you to join up.

أَمَّا الدُّورُ فَقَدْ سُكِنَتْ وَ أَمَّا الْأَزْوَاجُ فَقَدْ نُكِحَتْ وَ أَمَّا الْأَمْوَالُ فَقَدْ قُسِمَتْ هَذَا خَبَرُ مَا عِنْدَنَا فَمَا خَبَرُ مَا عِنْدَكُمْ

As for the houses, so they are being dwelt in (by others), and as for the spouses, they have (are) married, and as for the wealth, it has been distributed. This is a piece of news of what is with us. So what is the news of what is with you?’

ثُمَّ الْتَفَتَ إِلَى أَصْحَابِهِ فَقَالَ أَمَا [وَ اللَّهِ‏] لَوْ أُذِنَ لَهُمْ فِي الْكَلَامِ لَأَخْبَرُوكُمْ أَنَ‏ خَيْرَ الزَّادِ التَّقْوى‏

Then he^–asws turned towards his^–asws companions and said: ‘But, had there been permission for them to talk, they would inform you that the best provision is the piety [2:197]’’.[464]

131 وَ قَالَ ع‏ وَ قَدْ سَمِعَ رَجُلًا يَذُمُّ الدُّنْيَا أَيُّهَا الذَّامُّ لِلدُّنْيَا الْمُغْتَرُّ بِغُرُورِهَا- [الْمُنْخَدِعُ‏] الْمَخْدُوعُ بِأَبَاطِيلِهَا أَ [تَفْتَتِنُ‏] تَغْتَرُّ [بِهَا] بِالدُّنْيَا ثُمَّ تَذُمُّهَا أَنْتَ الْمُتَجَرِّمُ‏ عَلَيْهَا أَمْ هِيَ الْمُتَجَرِّمَةُ عَلَيْكَ مَتَى اسْتَهْوَتْكَ‏ أَمْ مَتَى غَرَّتْكَ أَ بِمَصَارِعِ‏ آبَائِكَ مِنَ الْبِلَى‏ أَمْ بِمَضَاجِعِ أُمَّهَاتِكَ تَحْتَ الثَّرَى‏

‘Amir Al-Momineen^-asws said, and he^-asws had heard a man condemning the world: ‘O you condemner of the world, the one deceived by its deception, the one cheated by its falsities! Are you deceived by the world, then are condemning it having offended upon it, or did it offend upon you? When did it bewilder you? Or when did it deceive you? Is it by the fall of your forefathers from the decay, or with the graves of your foremothers beneath the soil?

كَمْ عَلَّلْتَ بِكَفَّيْكَ وَ كَمْ مَرَّضْتَ بِيَدَيْكَ تَبْغِي لَهُمُ الشِّفَاءَ وَ تَسْتَوْصِفُ لَهُمُ الْأَطِبَّاءَ لَمْ يَنْفَعْ أَحَدَهُمْ إِشْفَاقُكَ وَ لَمْ تُسْعَفْ فِيهِ بِطَلِبَتِكَ وَ لَمْ تَدْفَعْ عَنْهُمْ بِقُوَّتِكَ

How many times they were ill in your hands, and how many times they were sick in your hands. You sought the healing for them, and the physicians had described (medication) for them, but your cures did not benefit any one of them, and you were not helped by your seeking during it, and you could not defend them with your strength.

قَدْ مَثَّلَتْ لَكَ بِهِ الدُّنْيَا نَفْسَكَ وَ بِمَصْرَعِهِ مَصْرَعَكَ إِنَّ الدُّنْيَا دَارُ صِدْقٍ لِمَنْ صَدَقَهَا وَ دَارُ عَافِيَةٍ لِمَنْ فَهِمَ عَنْهَا وَ دَارُ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا وَ دَارُ مَوْعِظَةٍ لِمَنِ اتَّعَظَ بِهَا

The world has been resembled yourself for you with it, and your fall with his fall. The world is a house of truth for the one who ratifies it, and a house of wellbeing for the one who understands about it, and a house of riches for the one who provides from it, and a house of preaching for the one taking a preaching with it.

مَسْجِدُ أَحِبَّاءِ اللَّهِ وَ مُصَلَّى مَلَائِكَةِ اللَّهِ وَ مَهْبِطُ وَحْيِ اللَّهِ وَ مَتْجَرُ أَوْلِيَاءِ اللَّهِ اكْتَسَبُوا فِيهَا الرَّحْمَةَ وَ رَبِحُوا فِيهَا الْجَنَّةَ

It is a Masjid for the loved ones of Allah^-azwj, and a prayer mat for Angels of Allah^-azwj, and a decent place for Revelations of Allah^-azwj, and a market for friends of Allah^-azwj to be earning the Mercy in it and be hoping for the Paradise in it.

فَمَنْ ذَا يَذُمُّهَا وَ قَدْ آذَنَتْ بِبَيْنِهَا وَ نَادَتْ بِفِرَاقِهَا وَ نَعَتْ نَفْسَهَا وَ أَهْلَهَا فَمَثَّلَتْ لَهُمْ بِبَلَائِهَا الْبَلَاءَ وَ شَوَّقَتْهُمْ بِسُرُورِهَا إِلَى السُّرُورِ

So who is that who would condemn it, and it has already proclaimed with its irrevocable divorce, and has called out for its separation, and has obituarised itself and its people. It resembled the affliction for them with its afflictions, and made they yearn the (more) happiness with its happiness.

رَاحَتْ بِعَافِيَةٍ وَ ابْتَكَرَتْ بِفَجِيعَةٍ تَرْغِيباً وَ تَرْهِيباً وَ تَخْوِيفاً وَ تَحْذِيراً فَذَمَّهَا رِجَالٌ غَدَاةَ النَّدَامَةِ وَ حَمِدَهَا آخَرُونَ يَوْمَ الْقِيَامَةِ ذَكَّرَتْهُمُ الدُّنْيَا فَذَكَرُوا وَ حَدَّثَتْهُمْ فَصَدَّقُوا وَ وَعَظَتْهُمْ فَاتَّعَظُوا.

(It brings) comfort with well-being and in the morning, there is grief, by making desires, and dread, and frightening, and caution. So (some) men condemn it in the morning out of regret, and other will be praising it on the Day of Qiyamah. The world reminded them, so they were reminded, and it narrated to them, so they ratified, and it preached to them, and they took the preaching’’.[465]

132 وَ قَالَ ع‏ إِنَّ لِلَّهِ مَلَكاً يُنَادِي فِي كُلِّ يَوْمٍ لِدُوا لِلْمَوْتِ وَ اجْمَعُوا لِلْفَنَاءِ وَ ابْنُوا لِلْخَرَابِ‏

And he^-asws said: ‘For Allah^-azwj there is an Angel calling out during every day, ‘Beget for the death, and amass for the perishing, and build for the ruination!’’[466]

133 وَ قَالَ ع‏ الدُّنْيَا دَارُ مَمَرٍّ لَا دَارُ مَقَرٍّ وَ النَّاسُ فِيهَا رَجُلَانِ رَجُلٌ بَاعَ فِيهَا نَفْسَهُ فَأَوْبَقَهَا وَ رَجُلٌ ابْتَاعَ‏ نَفْسَهُ فَأَعْتَقَهَا

And he^-asws said: ‘The world is a house of transit to a house of staying, and the people in it are two (types of) men – One selling his soul, so he destroyed it, and a man who bought his soul, so he liberated it’’.[467]

134 وَ قَالَ ع‏ لَا يَكُونُ الصَّدِيقُ صَدِيقاً حَتَّى يَحْفَظَ أَخَاهُ فِي ثَلَاثٍ فِي نَكْبَتِهِ وَ غَيْبَتِهِ وَ وَفَاتِهِ‏

And he^-asws said: ‘The friend cannot be a friend until he protects his brother (friend) in three occasions – during his adversity, and his absence, and his expiry’’.[468]

135 وَ قَالَ ع‏ مَنْ أُعْطِيَ أَرْبَعاً لَمْ يُحْرَمْ أَرْبَعاً مَنْ أُعْطِيَ الدُّعَاءَ لَمْ يُحْرَمِ الْإِجَابَةَ وَ مَنْ أُعْطِيَ التَّوْبَةَ لَمْ يُحْرَمِ الْقَبُولَ وَ مَنْ أُعْطِيَ الِاسْتِغْفَارَ لَمْ يُحْرَمِ الْمَغْفِرَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ لَمْ يُحْرَمِ الزِّيَادَةَ

And he^-asws said: ‘One who gives four would not be Deprived four – one who gives the supplication would not be Deprived the Answer; and one who gives the repentance would not be Deprived the Acceptance; and one who gives the seeking of Forgiveness would not be Deprived the Forgiveness; and one who gives the thanks would not be Deprived the increase’’.[469]

[قال الرضي [رحمه الله تعالى‏] و تصديق ذلك كتاب الله [تعالى‏] قال الله في الدعاء ادْعُونِي أَسْتَجِبْ لَكُمْ‏ و قال في الاستغفار وَ مَنْ يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَحِيماً

Al-Razi (the compiler) said, ‘And the ratification of that in the Book of Allah^–azwj the Glorious, Allah^–azwj Mighty and Majestic Said regarding the supplication: “Supplicate to Me, I will Answer you. [40:60], and Said regarding the seeking of Forgiveness: And the one who does evil or is unjust to himself, then he seeks Forgiveness of Allah, would find Allah as Forgiving, Merciful [4:110].

و قال في الشكر لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ‏ و قال في التوبة- إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَ كانَ اللَّهُ عَلِيماً حَكِيماً]

And Said regarding the thanks: “If you are grateful, I would Increase it for you, [14:7], and Said regarding the repentance: But rather, the repenting to Allah is only for those who do the evil (deed) out of ignorance, then they are repenting from shortly afterwards, so they are to whom Allah Turns (Mercifully) to them; and Allah was always most-Knowing, Wise [4:17]’.

136 وَ قَالَ ع‏ الصَّلَاةُ قُرْبَانُ كُلِّ تَقِيٍّ وَ الْحَجُّ جِهَادُ كُلِّ ضَعِيفٍ وَ لِكُلِّ شَيْ‏ءٍ زَكَاةٌ وَ زَكَاةُ الْبَدَنِ [الصَّوْمُ‏] الصِّيَامُ وَ جِهَادُ الْمَرْأَةِ حُسْنُ التَّبَعُّلِ‏

And he^-asws said: ‘The Salat is for drawing closer (to Allah^-azwj) for every pious one, and the Hajj is Jihad for every (financially) weak one, and for all things there is Zakat and the Zakat for the body is the fasting, and the Jihad of the woman is goodness with the husband’’.[470]

137 وَ قَالَ ع‏ اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ

And he^-asws said: Cause the sustenance to descend by the charity’.[471]

138 وَ قَالَ ع‏ مَنْ أَيْقَنَ بِالْخَلَفِ جَادَ بِالْعَطِيَّةِ

And he^-asws said: ‘One who is certain with the replacement will be generous with the giving’’.[472]

139 وَ قَالَ ع‏ تَنْزِلُ الْمَعُونَةُ عَلَى قَدْرِ الْمَئُونَةِ

And he^-asws said: ‘The Assistance (sustenance) descends in accordance to the assistance sought’’.[473]

140 وَ قَالَ ع‏ مَا عَالَ‏ مَنِ اقْتَصَدَ

And he^-asws said: ‘He will not be a destitute, one who is moderate’’.[474]

141 وَ قَالَ ع‏ قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ‏

And he^-asws said: ‘Fewness of the dependants is one of the eases’’.[475]

142 وَ قَالَ ع‏ التَّوَدُّدُ نِصْفُ الْعَقْلِ‏

And he^-asws said: ‘Mutual cordiality is half the intellect’’.[476]

143 وَ قَالَ ع‏ الْهَمُّ نِصْفُ الْهَرَمِ‏

And he^-asws said: ‘The worries is half the old age’’.[477]

144 وَ قَالَ ع‏ يَنْزِلُ الصَّبْرُ عَلَى قَدْرِ الْمُصِيبَةِ وَ مَنْ ضَرَبَ يَدَهُ عَلَى فَخِذِهِ عِنْدَ مُصِيبَتِهِ حَبِطَ [أَجْرُهُ‏] عَمَلُهُ‏

And he^-asws said: ‘The patience descends in accordance to the calamity, and the one who strikes his hand upon his things during his calamity, Rewards of his deeds is confiscated’’.[478]

145 وَ قَالَ ع‏ كَمْ مِنْ صَائِمٍ لَيْسَ لَهُ مِنْ صِيَامِهِ إِلَّا الْجُوعُ وَ الظَّمَأُ وَ كَمْ مِنْ قَائِمٍ لَيْسَ لَهُ مِنْ قِيَامِهِ إِلَّا السَّهَرُ وَ الْعَنَاءُ حَبَّذَا نَوْمُ الْأَكْيَاسِ‏ 4624 وَ إِفْطَارُهُمْ‏

And he^-asws said: ‘How many a fasting one, there isn’t anything for him in his fast except for the thirst, and how many a standing one (for Salat) there isn’t anything for him in his standing (for Salat) except the tiredness. The sleep of the clever (intelligent) ones and their breaking (not fasting) is better’’.[479]

146 وَ قَالَ ع‏ سُوسُوا إِيمَانَكُمْ بِالصَّدَقَةِ وَ حَصِّنُوا أَمْوَالَكُمْ بِالزَّكَاةِ وَ ادْفَعُوا أَمْوَاجَ الْبَلَاءِ بِالدُّعَاءِ

And he^-asws said: ‘Protect your Eman by the charity, and fortify your wealth with the Zakaat, and push back the afflictions by the supplications’’.[480]

147 : وَ مِنْ كَلَامٍ لَهُ ع لِكُمَيْلِ بْنِ زِيَادٍ النَّخَعِيِّ قَالَ كُمَيْلُ بْنُ زِيَادٍ أَخَذَ بِيَدِي أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَأَخْرَجَنِي إِلَى الْجَبَّانِ‏ فَلَمَّا أَصْحَرَ تَنَفَّسَ الصُّعَدَاءَ ثُمَّ قَالَ يَا كُمَيْلَ بْنَ زِيَادٍ إِنَّ هَذِهِ الْقُلُوبَ أَوْعِيَةٌ فَخَيْرُهَا أَوْعَاهَا فَاحْفَظْ عَنِّي مَا أَقُولُ لَكَ‏

And from a speech of his^-asws to Kumeyl Bin Ziyad Al Nakhaie, Kumeyl Bin Ziyad said: ‘Amir Al‑Momineen Ali^-asws Bin Abu Talib^-asws grabbed my hand and took me out to the graveyard. When he^-asws came to be in the desert, he^-asws breathed a sigh, then said: ‘O Kumeyl Bin Ziyad! These hearts are containers, so choose it’s strongest and memorise from me^-asws what I^-asws am saying to you.

النَّاسُ ثَلَاثَةٌ فَعَالِمٌ رَبَّانِيٌ‏ وَ مُتَعَلِّمٌ عَلَى سَبِيلِ نَجَاةٍ وَ هَمَجٌ‏ رَعَاعٌ‏ أَتْبَاعُ كُلِّ نَاعِقٍ‏ يَمِيلُونَ مَعَ كُلِّ رِيحٍ لَمْ يَسْتَضِيئُوا بِنُورِ الْعِلْمِ وَ لَمْ يَلْجَئُوا إِلَى رُكْنٍ وَثِيقٍ

The people are three – the gnostic scholar, and a scholar upon the way of salvation, and a floating idiot following every croaker, inclining with every wind, not being illumination with the light of knowledge, and he does not take shelter to any trustworthy corner.

يَا كُمَيْلُ الْعِلْمُ خَيْرٌ مِنَ الْمَالِ الْعِلْمُ يَحْرُسُكَ وَ أَنْتَ تَحْرُسُ الْمَالَ وَ الْمَالُ تَنْقُصُهُ النَّفَقَةُ وَ الْعِلْمُ يَزْكُوا عَلَى الْإِنْفَاقِ وَ صَنِيعُ الْمَالِ يَزُولُ بِزَوَالِهِ

O Kumeyl! The knowledge is better than the wealth. The knowledge guards you while you have to guard the wealth, and the wealth is reduced by the spending while the knowledge grows with the spending, and the benefit of the wealth declines with its decline.

يَا كُمَيْلَ بْنَ زِيَادٍ مَعْرِفَةُ الْعِلْمِ دِينٌ يُدَانُ بِهِ بِهِ يَكْسِبُ الْإِنْسَانُ الطَّاعَةَ فِي حَيَاتِهِ وَ جَمِيلَ الْأُحْدُوثَةِ بَعْدَ وَفَاتِهِ وَ الْعِلْمُ حَاكِمٌ وَ الْمَالُ مَحْكُومٌ عَلَيْهِ

O Kumeyl Bin Ziyad! Understanding of the knowledge is a religion one can make it a religion with it. By it, the human being earns the obedience during his lifespan, and beautiful discussion after his expiry, and the knowledge is the ruler while the wealth is ruled upon.

يَا كُمَيْلُ [كُمَيْلَ بْنَ زِيَادٍ] هَلَكَ خُزَّانُ الْأَمْوَالِ وَ هُمْ أَحْيَاءٌ وَ الْعُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ أَعْيَانُهُمْ مَفْقُودَةٌ وَ أَمْثَالُهُمْ فِي الْقُلُوبِ مَوْجُودَةٌ

O Kumeyl (Kumeyl Bin Ziyad)! Destroyed are the treasurers of the wealth while they were still alive, while the scholars are still remaining for as longs the time remains. Their existence is lost while their examples exist in the hearts.

هَا إِنَّ هَاهُنَا لَعِلْماً جَمّاً وَ أَشَارَ بِيَدِهِ إِلَى صَدْرِهِ لَوْ أَصَبْتُ لَهُ حَمَلَةً بَلَى [أُصِيبُ‏] أَصَبْتُ لَقِناً غَيْرَ مَأْمُونٍ عَلَيْهِ مُسْتَعْمِلًا آلَةَ الدِّينِ لِلدُّنْيَا وَ مُسْتَظْهِراً بِنِعَمِ اللَّهِ عَلَى عِبَادِهِ وَ بِحُجَجِهِ عَلَى أَوْلِيَائِهِ- أَوْ مُنْقَاداً لِحَمَلَةِ الْحَقِ‏ لَا بَصِيرَةَ لَهُ فِي أَحْنَائِهِ‏ يَنْقَدِحُ الشَّكُّ فِي قَلْبِهِ لِأَوَّلِ عَارِضٍ مِنْ شُبْهَةٍ

Here, over here is immense knowledge!’ – and he^-asws gestured by his^-asws hand to his^-asws chest – ‘If only I^-asws could find a bearer for it. Yes, I^-asws did find one of quick understanding, not trusted upon it. He used the tools of religion for the world and to manifest the Favours of Allah^-azwj upon His^-azwj servants, and by his arguments upon His^-azwj friends, of he was yielding to the bearers of the truth, there was no insight for him in his chest. The doubt would appear in his heart at the first presentation of suspicion.

أَلَا لَا ذَا وَ لَا ذَاكَ أَوْ مَنْهُوماً بِاللَّذَّةِ سَلِسَ الْقِيَادِ لِلشَّهْوَةِ أَوْ مُغْرَماً بِالْجَمْعِ وَ الِادِّخَارِ لَيْسَا مِنْ رُعَاةِ الدِّينِ فِي شَيْ‏ءٍ أَقْرَبُ شَيْ‏ءٍ شَبَهاً بِهِمَا الْأَنْعَامُ‏ السَّائِمَةُ كَذَلِكَ يَمُوتُ الْعِلْمُ بِمَوْتِ حَامِلِيهِ

Indeed! Neither this nor that! Or one covetous of the pleasures easily being led to the lustful desires, or one grabbing the wealth and hoarding it. They aren’t from the caretakers of anything of the religion. The closest of things resembling with them are the cattle pasturing. Like that, the knowledge dies at the death of its carrier.

اللَّهُمَّ بَلَى لَا تَخْلُو الْأَرْضُ مِنْ قَائِمٍ لِلَّهِ بِحُجَّةٍ إِمَّا ظَاهِراً مَشْهُوراً وَ إِمَّا خَائِفاً مَغْمُوراً لِئَلَّا تَبْطُلَ حُجَجُ اللَّهِ وَ بَيِّنَاتُهُ

O Allah^-azwj, yes! The earth is not empty from one standing with the Arguments of Allah^-azwj, either apparently, famously, or hidden, covered, lest the Arguments of Allah^-azwj and His^-azwj Proofs be invalidated.

وَ كَمْ ذَا وَ أَيْنَ أُولَئِكَ أُولَئِكَ وَ اللَّهِ الْأَقَلُّونَ عَدَداً وَ الْأَعْظَمُونَ عِنْدَ اللَّهِ قَدْراً يَحْفَظُ اللَّهُ بِهِمْ حُجَجَهُ وَ بَيِّنَاتِهِ حَتَّى يُودِعُوهَا نُظَرَاءَهُمْ وَ يَزْرَعُوهَا فِي قُلُوبِ أَشْبَاهِهِمْ

And how many are they, and where are they? By Allah^-azwj! They are few in number and they are of mighty worth in the Presence of Allah^-azwj. Allah^-azwj Protects His^-azwj arguments and His^‑azwj proofs by them until they entrust it to their peers, and they cultivate it in the hearts of their likes.

هَجَمَ بِهِمُ الْعِلْمُ عَلَى حَقِيقَةِ الْبَصِيرَةِ وَ بَاشَرُوا رُوحَ الْيَقِينِ وَ اسْتَلَانُوا مَا اسْتَوْعَرَهُ‏ الْمُتْرَفُونَ‏ وَ أَنِسُوا بِمَا اسْتَوْحَشَ مِنْهُ الْجَاهِلُونَ وَ صَحِبُوا الدُّنْيَا بِأَبْدَانٍ أَرْوَاحُهَا مُعَلَّقَةٌ بِالْمَحَلِّ الْأَعْلَى

The knowledge has charged with them upon the realities of insight, and they embraced the spirit of certainty, and they consider easy what the ones with bounties consider as difficult, and they are comforted with what the ignoramuses are feeling lonely from, and they are accompanying the worlds with bodies while their souls are suspended in the high places.

أُولَئِكَ خُلَفَاءُ اللَّهِ فِي أَرْضِهِ وَ الدُّعَاةُ إِلَى دِينِهِ آهِ آهِ شَوْقاً إِلَى رُؤْيَتِهِمْ انْصَرِفْ يَا كُمَيْلُ إِذَا شِئْتَ‏

They are caliphs of Allah^-azwj in His^-azwj earth, and the callers to His^-azwj religion. Aah! Aah, the desire to see them^-asws! Leave, O Kumeyl, whenever you so desire to’’.[481]

148 وَ قَالَ ع‏ الْمَرْءُ مَخْبُوءٌ تَحْتَ لِسَانِهِ‏

And he^-asws said: ‘The person is hidden beneath his tongue’’.[482]

149 وَ قَالَ ع‏ هَلَكَ امْرُؤٌ لَمْ يَعْرِفْ قَدْرَهُ‏

And he^-asws said: ‘Destroyed is a person not knowing his worth’’.[483]

150 وَ قَالَ ع‏ لِرَجُلٍ سَأَلَهُ أَنْ يَعِظَهُ لَا تَكُنْ مِمَّنْ يَرْجُو الْآخِرَةَ بِغَيْرِ عَمَلٍ وَ [يَرْجُو] يُرَجِّي التَّوْبَةَ بِطُولِ الْأَمَلِ يَقُولُ فِي الدُّنْيَا بِقَوْلِ الزَّاهِدِينَ وَ يَعْمَلُ فِيهَا بِعَمَلِ الرَّاغِبِينَ‏ إِنْ أُعْطِيَ مِنْهَا لَمْ يَشْبَعْ وَ إِنْ مُنِعَ مِنْهَا لَمْ يَقْنَعْ يَعْجِزُ عَنْ شُكْرِ مَا أُوتِيَ وَ يَبْتَغِي الزِّيَادَةَ فِيمَا بَقِيَ

And he^-asws said to a man who had asked him^-asws to advise him: ‘Do not be from the ones hoping for the Hereafter without the action (working for it) and delays the repentance with long hopes. He is saying regarding the world – the word of the ascetics while he is working in it the work of the desirous. If he is given something from it, he is not satiated and if he is prevented from it, he is not contented. He is frustrated from thanking for what he has got and seeks the increate regarding what remains.

يَنْهَى وَ لَا يَنْتَهِي وَ يَأْمُرُ بِمَا لَا يَأْتِي يُحِبُّ الصَّالِحِينَ وَ لَا يَعْمَلُ عَمَلَهُمْ وَ يُبْغِضُ الْمُذْنِبِينَ وَ هُوَ أَحَدُهُمْ يَكْرَهُ الْمَوْتَ لِكَثْرَةِ ذُنُوبِهِ وَ يُقِيمُ عَلَى مَا يَكْرَهُ الْمَوْتَ لَهُ‏

He forbids (others), and he (himself) does not desist, and he instructs with what he (himself) does not perform. He loves the righteous but he does not work their works, and he hates the sinner, and he is one of them. He dislikes the death due to the abundance of his sins and he stays upon what he dislikes the death for him.

إِنْ سَقِمَ ظَلَّ نَادِماً وَ إِنْ صَحَّ أَمِنَ لَاهِياً يُعْجَبُ بِنَفْسِهِ إِذَا عُوفِيَ وَ يَقْنَطُ إِذَا ابْتُلِيَ إِنْ أَصَابَهُ بَلَاءٌ دَعَا مُضْطَرّاً وَ إِنْ نَالَهُ رَخَاءٌ أَعْرَضَ مُغْتَرّاً تَغْلِبُهُ نَفْسُهُ عَلَى مَا يَظُنُّ وَ لَا يَغْلِبُهَا عَلَى مَا يَسْتَيْقِنُ

If he falls sick, he remains remorseful, and if he is healthy, he feels secure and has fun. He is fascinated with himself when he is well and despairs when afflicted. If an affliction hits him, he supplicates desperately, and if he attains prosperity he turns away. His soul overcomes him upon what he conjectures, and he does not overcome it upon what he is certain of.

يَخَافُ عَلَى غَيْرِهِ بِأَدْنَى مِنْ ذَنْبِهِ وَ يَرْجُو نَفْسَهُ بِأَكْثَرَ مِنْ عَمَلِهِ إِنِ اسْتَغْنَى بَطِرَ وَ فُتِنَ وَ إِنِ افْتَقَرَ قَنِطَ وَ وَهَنَ يُقَصِّرُ إِذَا عَمِلَ وَ يُبَالِغُ إِذَا سَأَلَ

He fears upon others with the lowest of his sins and he hope for himself with more than his work. If he is enriched, he becomes snobbish and self-fascinated, and if he is impoverished, he despairs and weakens. He is deficient when he works and is far-reaching when he asks.

إِنْ عَرَضَتْ لَهُ شَهْوَةٌ أَسْلَفَ الْمَعْصِيَةَ وَ سَوَّفَ التَّوْبَةَ وَ إِنْ عَرَتْهُ مِحْنَةٌ انْفَرَجَ عَنْ شَرَائِطِ الْمِلَّةِ يَصِفُ الْعِبْرَةَ وَ لَا يَعْتَبِرُ وَ يُبَالِغُ فِي الْمَوَاعِظِ وَ لَا يَتَّعِظُ

If a lustful desire presents to him, he is quick in disobedience and delays the repentance, and if he goes through an ordeal he splits away from the Laws of religion. He describes the lessons and does not take a lesson, and he delivers the preaching, and he does not take a preaching.

فَهُوَ بِالْقَوْلِ مُدِلٌّ وَ مِنَ الْعَمَلِ مُقِلٌّ يُنَافِسُ فِيمَا يَفْنَى وَ يُسَامِحُ فِيمَا يَبْقَى يَرَى الْغُنْمَ مَغْرَماً وَ الْغُرْمَ مَغْنَماً يَخْشَى الْمَوْتَ وَ لَا يُبَادِرُ الْفَوْتَ

He is haughty with the words and with few from the deeds. He competes regarding what is perishable, and he overlooks regarding what is to remain. He view the gains as a loss and the loss as a gain. He fears the death and he does not anticipate the loss.

يَسْتَعْظِمُ مِنْ مَعْصِيَةِ غَيْرِهِ مَا يَسْتَقِلُّ أَكْثَرَ مِنْهُ مِنْ نَفْسِهِ وَ يَسْتَكْثِرُ مِنْ طَاعَتِهِ مَا يَحْقِرُهُ مِنْ طَاعَةِ غَيْرِهِ فَهُوَ عَلَى النَّاسِ طَاعِنٌ وَ لِنَفْسِهِ مُدَاهِنٌ

He considers the disobedience from others as mighty what he considers insignificant most of it from himself, and he considers plenty from his acts of obedience what he belittles the acts of obedience from others. Thus, he an accuser upon the people and a flatterer upon himself.

اللَّغْوُ مَعَ الْأَغْنِيَاءِ أَحَبُّ إِلَيْهِ مِنَ الذِّكْرِ مَعَ الْفُقَرَاءِ يَحْكُمُ عَلَى غَيْرِهِ لِنَفْسِهِ وَ لَا يَحْكُمُ عَلَيْهَا لِغَيْرِهِ يُرْشِدُ غَيْرَهُ وَ يُغْوِي نَفْسَهُ فَهُوَ يُطَاعُ وَ يَعْصِي وَ يَسْتَوْفِي وَ لَا يُوفِي وَ يَخْشَى الْخَلْقَ فِي غَيْرِ رَبِّهِ وَ لَا يَخْشَى رَبَّهُ فِي خَلْقِهِ.

The playfulness with the rich is more beloved to him than the Zikr with the poor. He judges against others for himself and does not judge against himself for others. He guides others and deviates himself, so he is obeyed while he disobeys, and he is being loyal to while he is not loyal, and he fears the people regarding other than his Lord^-azwj and he does not fear his Lord^‑azwj regarding His^-azwj people’’.[484]

[قال الرضي [رحمه الله تعالى‏] و لو لم يكن في هذا الكتاب إلا هذا الكلام لكفى به موعظة ناجعة و حكمة بالغة و بصيرة لمبصر و عبرة لناظر مفكر]

Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And had there not been in this book any other than this speech, it would have sufficed with as an effective preaching and extensive wisdom, and an insight for the insightful, and a lesson for a thinking beholder’.

151 وَ قَالَ ع‏ لِكُلِّ امْرِئٍ عَاقِبَةٌ حُلْوَةٌ أَوْ مُرَّةٌ

And he^-asws said, ‘And for every person there is an end-result, sweet or bitter’’.[485]

152 وَ قَالَ ع‏ لِكُلِّ مُقْبِلٍ إِدْبَارٌ وَ مَا أَدْبَرَ [فَكَأَنْ‏] كَأَنْ لَمْ يَكُنْ‏

And he^-asws said: ‘For every coming (thing) there is a turning around, and whatever turns around, it is as if it did not exist’’.[486]

153 وَ قَالَ ع‏ لَا يَعْدَمُ الصَّبُورُ الظَّفَرَ وَ إِنْ طَالَ بِهِ الزَّمَانُ‏

And he ‘The patient ones will not lack the victory, and even if the times prolong with it (delay it)’’.[487]

154 وَ قَالَ ع‏ الرَّاضِي بِفِعْلِ قَوْمٍ كَالدَّاخِلِ فِيهِ مَعَهُمْ وَ عَلَى كُلِّ دَاخِلٍ فِي بَاطِلٍ إِثْمَانِ إِثْمُ الْعَمَلِ بِهِ وَ إِثْمُ [الرِّضَا] الرِّضَى بِهِ‏

And he^-asws said: ‘The one agreeing with a deed of a people is like the entering into it with them, and upon every one entering into a falsehood there are two sins – a sin of the one doing it, and sin of being satisfied with it’’.[488]

وَ قَالَ ع‏ اعْتَصِمُوا [اسْتَعْصِمُوا] بِالذِّمَمِ‏ فِي [أَوْتَارِهَا] أَوْتَادِهَا

And he^-asws said: ‘Adhere with the agreements in their trusted ones’’.[489]

156 وَ قَالَ ع‏ عَلَيْكُمْ بِطَاعَةِ مَنْ لَا تُعْذَرُونَ [فِي جَهَالَتِهِ‏] بِجَهَالَتِهِ‏

And he^-asws said: ‘Upon you all is with obeying the one you cannot apologise for his ignorance’’.[490]

157 وَ قَالَ ع‏ قَدْ بُصِّرْتُمْ إِنْ أَبْصَرْتُمْ‏ وَ قَدْ هُدِيتُمْ إِنِ اهْتَدَيْتُمْ وَ أُسْمِعْتُمْ إِنِ اسْتَمَعْتُمْ‏

And he^-asws said: ‘You have been Shown, if you (care to) see, and you have been Guided, if you (care to be) guided, and you have been Made to hear, if you could listen’’.[491]

158 وَ قَالَ ع‏ عَاتِبْ أَخَاكَ بِالْإِحْسَانِ إِلَيْهِ وَ ارْدُدْ شَرَّهُ بِالْإِنْعَامِ عَلَيْهِ‏

And he^-asws said: ‘Admonish your brother with favouring to him and repel his evil with the conferring upon him’’.[492]

159 وَ قَالَ ع‏ مَنْ وَضَعَ نَفْسَهُ مَوَاضِعَ التُّهَمَةِ فَلَا يَلُومَنَّ مَنْ أَسَاءَ بِهِ الظَّنَ‏

And he^-asws said: ‘One who places himself in places of accusation, he should not blame someone having evil thoughts with him’’.[493]

160 وَ قَالَ ع‏ مَنْ مَلَكَ اسْتَأْثَرَ

And he^-asws said: ‘One who rules will be partial’’.[494]

161 وَ قَالَ ع‏ مَنِ اسْتَبَدَّ بِرَأْيِهِ هَلَكَ وَ مَنْ شَاوَرَ الرِّجَالَ شَارَكَهَا فِي عُقُولِهَا

And he^-asws said: ‘One enslaved with his opinion is destroyed, and one who consults the men will be a participant in their minds’’.[495]

162 وَ قَالَ ع‏ مَنْ كَتَمَ سِرَّهُ كَانَتِ الْخِيَرَةُ [فِي يَدِهِ‏] بِيَدِهِ‏

And he^-asws said: ‘One who conceals his secret, the choice is in his hand (control)’’.[496]

163 وَ قَالَ ع‏ الْفَقْرُ الْمَوْتُ الْأَكْبَرُ

And he^-asws said: ‘The poverty is the greatest death’’.[497]

164 وَ قَالَ ع‏ مَنْ قَضَى حَقَّ مَنْ لَا يَقْضِي حَقَّهُ فَقَدْ [عَبَّدَهُ‏] عَبَدَهُ‏

And he^-asws said: ‘One who fulfils a right of the one who does not fulfil his right, so he has worshipped him’’.[498]

165 وَ قَالَ ع‏ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ‏

‘He^-asws said: ‘There is no obedience to a created being in disobedience to the Creator’’.[499]

166 وَ قَالَ ع‏ لَا يُعَابُ الْمَرْءُ بِتَأْخِيرِ حَقِّهِ إِنَّمَا يُعَابُ مَنْ أَخَذَ مَا لَيْسَ لَهُ‏

And he^-asws said: ‘He cannot be faulted, the person who is delayed of his rights, but rather he would be faulted, one who takes what isn’t for him’’.[500]

167 وَ قَالَ ع‏ الْإِعْجَابُ يَمْنَعُ [مِنَ الِازْدِيَادِ] الِازْدِيَادَ

And he^-asws said: ‘The self-fascination prevents from the progress’’.[501]

168 وَ قَالَ ع‏ الْأَمْرُ قَرِيبٌ وَ الِاصْطِحَابُ قَلِيلٌ‏

And he^-asws said: ‘The matter (death) is near, and the accompaniment is little’’.[502]

169 وَ قَالَ ع‏ قَدْ أَضَاءَ الصُّبْحُ لِذِي عَيْنَيْنِ‏

And he^-asws said: ‘The morning has illuminated for the one with two eyes’’.[503]

170 وَ قَالَ ع‏ تَرْكُ الذَّنْبِ أَهْوَنُ مِنْ طَلَبِ [التَّوْبَةِ] الْمَعُونَةِ

And he^-asws said: ‘Neglecting the sin is easier than seeking the repentance’’.[504]

171 وَ قَالَ ع‏ كَمْ مِنْ أَكْلَةٍ [تَمْنَعُ‏] مَنَعَتْ أَكَلَاتٍ‏

And he^-asws said: ‘How many times a meal prevents meals’’.[505]

172 وَ قَالَ ع‏ النَّاسُ أَعْدَاءُ مَا جَهِلُوا

And he^-asws said: ‘The people are enemies of what they are ignorant of’’.[506]

173 وَ قَالَ ع‏ مَنِ اسْتَقْبَلَ وُجُوهَ الْآرَاءِ عَرَفَ مَوَاقِعَ الْخَطَإِ

And he^-asws said: ‘One who (various) aspects of views will recognise the places of errors’’.[507]

174 وَ قَالَ ع‏ مَنْ أَحَدَّ سِنَانَ‏ الْغَضَبِ لِلَّهِ قَوِيَ عَلَى قَتْلِ أَشِدَّاءِ الْبَاطِلِ‏

And he^-asws said: ‘One who sharpens the teeth of anger for Allah^-azwj, would be strong against killing the fiercest of the falsehood’’.[508]

175 وَ قَالَ ع‏ إِذَا هِبْتَ أَمْراً فَقَعْ فِيهِ فَإِنَّ شِدَّةَ تَوَقِّيهِ‏ أَعْظَمُ مِمَّا تَخَافُ مِنْهُ‏

And he^-asws said: ‘When you are afraid of a matter, dive into it, for the severity of abstaining is greater than what you are fearing from’’.[509]

176 وَ قَالَ ع‏ آلَةُ الرِّيَاسَةِ سَعَةُ الصَّدْرِ

And he^-asws said: ‘A tool of (acquiring) the governance is vastness of chest’’.[510]

177 وَ قَالَ ع‏ ازْجُرِ الْمُسِي‏ءَ بِثَوَابِ الْمُحْسِنِ‏

And he^-asws said: ‘Amir Al-Momineen^-asws said: ‘Rebuke the evil doer by rewarding the good doer’’.[511]

178 وَ قَالَ ع‏ احْصُدِ الشَّرَّ مِنْ صَدْرِ غَيْرِكَ بِقَلْعِهِ مِنْ صَدْرِكَ‏

And he^-asws said: ‘Cut down the evil from the chest of others by uprooting it from your own chest’’.[512]

179 وَ قَالَ ع‏ اللَّجَاجَةُ تَسُلُّ الرَّأْيَ‏

And he^-asws said: ‘Stubbornness strips the (good) opinions’’.[513]

180 وَ قَالَ ع‏ الطَّمَعُ رِقٌّ مُؤَبَّدٌ

And he^-asws said: ‘And the avarice is permanent slavery’’.[514]

181 وَ قَالَ ع‏ ثَمَرَةُ التَّفْرِيطِ النَّدَامَةُ وَ ثَمَرَةُ الْحَزْمِ السَّلَامَةُ

And he^-asws said: ‘The fruit (result) of laziness is the regret, and fruit (result) of determination is the safety’’.[515]

182 وَ قَالَ ع‏ لَا خَيْرَ فِي الصَّمْتِ عَنِ الْحُكْمِ كَمَا أَنَّهُ لَا خَيْرَ فِي الْقَوْلِ بِالْجَهْلِ‏

And he^-asws said: ‘There is no good in the silence from the wisdom just as there is no good in the word with the ignorance’’.[516]

183 وَ قَالَ ع‏ مَا اخْتَلَفَتْ دَعْوَتَانِ إِلَّا كَانَتْ إِحْدَاهُمَا ضَلَالَةً

And he^-asws said: ‘No two claims would differ except one of the two would be a straying’’.[517]

184 وَ قَالَ ع‏ مَا شَكَكْتُ فِي الْحَقِّ [مُنْذُ] مُذْ أُرِيتُهُ‏

And he^-asws said: ‘I^-asws have not doubted in the truth since I^-asws saw it’’.[518]

185 وَ قَالَ ع‏ مَا كَذَبْتُ وَ لَا [كُذِبْتُ‏] كُذِّبْتُ وَ لَا ضَلَلْتُ وَ لَا ضُلَّ بِي‏

And he^–asws said: ‘I^–asws neither lied not been lied to (by Rasool-Allah^–saww,) nor have I^–asws strayed (others) nor have I^–asws been strayed with’’.[519]

186 وَ قَالَ ع‏ لِلظَّالِمِ الْبَادِي غَداً بِكَفِّهِ عَضَّةٌ

And he^-asws: ‘For the oppressor, the initiator, tomorrow he will be biting his hands (out of regret)’’.[520]

187 وَ قَالَ ع‏ الرَّحِيلُ وَشِيكٌ‏

And he^-asws said: ‘The departure is imminent!’’[521]

188 وَ قَالَ ع‏ مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ‏

And he^-asws (Amir Al-Momineen^-asws) said: ‘One who manifests his cheek to the truth (i.e. turns away from it), is destroyed’’.[522]

189 وَ قَالَ ع‏ مَنْ لَمْ يُنْجِهِ الصَّبْرُ أَهْلَكَهُ الْجَزَعُ‏

And he^-asws: ‘One whom the patience does not give salvation to, the panic would destroy him’’.[523]

190 وَ قَالَ ع‏ [وَا عَجَبَا أَنْ تَكُونَ الْخِلَافَةُ بِالصَّحَابَةِ وَ لَا تَكُونَ‏] وَا عَجَبَاهْ أَ تَكُونُ الْخِلَافَةُ بِالصَّحَابَةِ وَ الْقَرَابَةِ

And he^-asws said: ‘Oh how strange! Can the Caliphate happen to be due to the companionship (of Rasool-Allah^–saww) and it cannot happen to be with the companionship and (as well as) the kinship?’

[قال الرضي [رحمه الله تعالى‏] و روي له شعرفي هذا المعنى-

فإن كنت بالشورى ملكت أمورهم‏		فكيف بهذا و المشيرون غيب‏
و إن كنت بالقربى حججت خصيمهم		‏ فغيرك أولى بالنبي و أقرب

Al-Razi (compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And a poem has been reported for him^-asws in this meaning, and it is his^–asws words: ‘If their matters were to be ruled by the consultation, then how is with this and the consultees were absent? And if was with the kinship as their disputers argue, so are others foremost with the Prophet^–saww although I^–asws am closer’’.[524]

191 وَ قَالَ ع‏ إِنَّمَا الْمَرْءُ فِي الدُّنْيَا غَرَضٌ‏ تَنْتَضِلُ‏ فِيهِ الْمَنَايَا وَ نَهْبٌ‏ تُبَادِرُهُ الْمَصَائِبُ وَ مَعَ كُلِّ جُرْعَةٍ شَرَقٌ‏ وَ فِي كُلِّ أَكْلَةٍ غَصَصٌ وَ لَا يَنَالُ الْعَبْدُ نِعْمَةً إِلَّا بِفِرَاقِ أُخْرَى وَ لَا يَسْتَقْبِلُ يَوْماً مِنْ عُمُرِهِ إِلَّا بِفِرَاقِ آخَرَ مِنْ أَجَلِهِ

And he^-asws said: ‘But rather, the person in the world is a target the arrows of death pierce in, and the rushing calamities plunder, and with every gulp there is pain and with every morsel there is choking, and the servant cannot achieve any bounty except by separating from another, nor can he receive a day of his life except by separating from another, from his term.

فَنَحْنُ أَعْوَانُ الْمَنُونِ‏ وَ أَنْفُسُنَا نَصْبُ الْحُتُوفِ‏ فَمِنْ أَيْنَ نَرْجُو الْبَقَاءَ وَ هَذَا اللَّيْلُ وَ النَّهَارُ لَمْ يَرْفَعَا مِنْ شَيْ‏ءٍ شَرَفاً إِلَّا أَسْرَعَا الْكَرَّةَ فِي هَدْمِ مَا بَنَيَا وَ تَفْرِيقِ مَا جَمَعَا

Thus, we (human beings) are aider of the death and our souls are set up for the mortality. So, from where can be hope for the remaining, while this night and day do not raise any nobility from anything except they hasten the turn in demolishing what they had built and separation of what they had gathered?’’[525]

192 وَ قَالَ ع‏ يَا ابْنَ آدَمَ مَا كَسَبْتَ فَوْقَ قُوتِكَ فَأَنْتَ فِيهِ خَازِنٌ لِغَيْرِكَ‏

And he^-asws said: ‘O son of Adam^-as! Whatever you earn above your daily subsistence, so you are a treasurer for others regarding it’’.[526]

193 وَ قَالَ ع‏ إِنَّ لِلْقُلُوبِ شَهْوَةً وَ إِقْبَالًا وَ إِدْبَاراً فَأْتُوهَا مِنْ قِبَلِ شَهْوَتِهَا وَ إِقْبَالِهَا فَإِنَّ الْقَلْبَ إِذَا أُكْرِهَ عَمِيَ‏

And he^-asws said: ‘For the hearts there is lustful desire and advancing and retreating. So come to these from before their lustful desires and their advancing, for the heart, when it is coerced, is blinded’’.[527]

194 وَ كَانَ ع يَقُولُ: مَتَى أَشْفِي غَيْظِي إِذَا غَضِبْتُ‏ أَ حِينَ أَعْجِزُ عَنِ الِانْتِقَامِ فَيُقَالُ لِي لَوْ صَبَرْتَ أَمْ حِينَ أَقْدِرُ عَلَيْهِ فَيُقَالُ لِي لَوْ عَفَوْتَ‏

And he^-asws said: ‘When can I heal my^-asws anger when I^-asws am angered (by accusations)? Is it when I^-asws am unable from taking revenge? It will be said to me^-asws, ‘If only you^-asws had been patient’. Or is it when I^-asws am able upon him? It will be said to me^-asws, ‘If only you^-asws had forgiven’’.[528]

195 وَ قَالَ ع‏ وَ قَدْ مَرَّ بِقَذَرٍ عَلَى مَزْبَلَةٍ هَذَا مَا بَخِلَ بِهِ الْبَاخِلُونَ

And he^-asws said, and he^-asws had passed by filth upon a rubbish dump: ‘This is what the misers had been miserly about’.

وَ رُوِيَ فِي خَبَرٍ آخَرَ أَنَّهُ قَالَ هَذَا مَا كُنْتُمْ تَتَنَافَسُونَ فِيهِ بِالْأَمْسِ‏

And it is reported in another reported that he^-asws said: ‘This is what you had been competing for yesterday’’.[529]

196 وَ قَالَ ع‏ لَمْ يَذْهَبْ مِنْ مَالِكَ مَا وَعَظَكَ‏

And he^-asws said: ‘From your wealth, whatever preaches you does not go to waste’’.[530]

197 وَ قَالَ ع‏ إِنَّ هَذِهِ الْقُلُوبَ تَمَلُّ كَمَا تَمَلُّ الْأَبْدَانُ فَابْتَغُوا لَهَا طَرَائِفَ الْحِكْمَةِ

And he^-asws said: ‘The hearts tend go get weary just as the bodies get weary, therefore seek selections of the wisdom for these’’.[531]

198 وَ قَالَ ع‏ لَمَّا سَمِعَ قَوْلَ الْخَوَارِجِ لَا حُكْمَ إِلَّا لِلَّهِ كَلِمَةُ حَقٍّ يُرَادُ بِهَا بَاطِلٌ‏

And he^–asws said when he^–asws heard the words of the Kharijites, ‘There is no judgment except for Allah^–azwj’: ‘(It is) a truthful phrase intending falsehood by it’’.[532]

199 وَ قَالَ ع‏ فِي صِفَةِ الْغَوْغَاءِ هُمُ الَّذِينَ إِذَا اجْتَمَعُوا غَلَبُوا وَ إِذَا تَفَرَّقُوا لَمْ يُعْرَفُوا

And he^-asws said regarding the crowds: ‘They are those when they gather, they overcome, and when they are separate, they are not recognised’.

وَ قِيلَ بَلْ قَالَ ع هُمُ الَّذِينَ إِذَا اجْتَمَعُوا ضَرُّوا وَ إِذَا تَفَرَّقُوا نَفَعُوا

And it is said, ‘But he^-asws said: ‘When they gather, they are harmful, and when they are separate, they are beneficial’.

فَقِيلَ قَدْ عَرَفْنَا [عَلِمْنَا] مَضَرَّةَ اجْتِمَاعِهِمْ فَمَا مَنْفَعَةُ افْتِرَاقِهِمْ

It was said, ‘We have known of the harm of their gathering, but what is a benefit of their being separate?’

فَقَالَ [ع‏] يَرْجِعُ أَصْحَابُ [أَهْلُ‏] الْمِهَنِ إِلَى مِهْنَتِهِمْ [مِهَنِهِمْ‏] فَيَنْتَفِعُ النَّاسُ بِهِمْ كَرُجُوعِ الْبَنَّاءِ إِلَى بِنَائِهِ وَ النَّسَّاجِ إِلَى مَنْسَجِهِ وَ الْخَبَّازِ إِلَى مَخْبَزِهِ‏

He^-asws said: ‘The ones with the professions will return to their professions, so the people benefit with them, like the returning of the builder to his construction, and the weaver to his textile, and the baker to his bakery’’.[533]

200 وَ قَالَ ع‏ وَ [قَدْ] أُتِيَ بِجَانٍ وَ مَعَهُ غَوْغَاءُ فَقَالَ لَا مَرْحَباً بِوُجُوهٍ لَا تُرَى إِلَّا عِنْدَ كُلِّ سَوْأَةٍ

And he^-asws said, and they had brought a criminal, and there was a crowd with him. He^-asws said: ‘There is no welcome to faces not to be seen except during every evil!’’[534]

201 وَ قَالَ ع‏ إِنَّ مَعَ كُلِّ إِنْسَانٍ مَلَكَيْنِ يَحْفَظَانِهِ فَإِذَا جَاءَ الْقَدَرُ خَلَّيَا بَيْنَهُ وَ بَيْنَهُ وَ إِنَّ الْأَجَلَ‏ جُنَّةٌ حَصِينَةٌ

And he^-asws said: ‘With every human being there are two Angels protecting him, so when the Pre-determination comes, they leave him with it, and that the term is a shield protecting him’’.[535]

202 وَ قَالَ ع‏ وَ قَدْ قَالَ لَهُ طَلْحَةُ وَ الزُّبَيْرُ نُبَايِعُكَ عَلَى أَنَّا شُرَكَاؤُكَ فِي هَذَا الْأَمْرِ- [فَقَالَ‏] لَا وَ لَكِنَّكُمَا شَرِيكَانِ فِي الْقُوَّةِ وَ الِاسْتِعَانَةِ وَ عَوْنَانِ عَلَى [الْعَجْرِ] الْعَجْزِ وَ الْأَوَدِ

And he^–asws said, and Talha and Al-Zubeyr had said to him, ‘We shall pledge allegiances to you^–asws upon that we shall be your participants in this command’, so he^–asws said: ‘No, but you are both participants in the strength and the assisting, and the supporting upon the difficulties and the afflictions’’.[536]

203 وَ قَالَ ع‏ أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ الَّذِي إِنْ قُلْتُمْ سَمِعَ وَ إِنْ أَضْمَرْتُمْ عَلِمَ وَ بَادِرُوا الْمَوْتَ الَّذِي إِنْ هَرَبْتُمْ مِنْهُ أَدْرَكَكُمْ وَ إِنْ أَقَمْتُمْ أَخَذَكُمْ وَ إِنْ نَسِيتُمُوهُ ذَكَرَكُمْ‏

And he^-asws said: ‘Fear Allah^-azwj Who, when you say (something), He^-azwj Hears, and when you think, He^-azwj Knows, and rush to the death which even if you were to flee, it will come across you, and if you were to stand still, it will seize you, and if you were forget it, it will remember you!’’[537]

204 وَ قَالَ ع‏ لَا يُزَهِّدَنَّكَ فِي الْمَعْرُوفِ مَنْ لَا يَشْكُرُهُ لَكَ فَقَدْ يَشْكُرُكَ عَلَيْهِ مَنْ لَا يَسْتَمْتِعُ بِشَيْ‏ءٍ مِنْهُ وَ قَدْ تُدْرِكُ [يُدْرَكُ‏] مِنْ شُكْرِ الشَّاكِرِ أَكْثَرَ مِمَّا أَضَاعَ الْكَافِرُ- وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ‏

And he^-asws said: ‘Do not let him abstain you regarding the act of kindness, one who does not thank you for it, for he will be thankful to you, one who did not enjoy with anything from it, and you will realise from the thanks of the grateful one more than is wasted by the Kafir, and Allah^-azwj Loves the good doers’’.[538]

205 وَ قَالَ ع‏ كُلُّ وِعَاءٍ يَضِيقُ بِمَا جُعِلَ فِيهِ إِلَّا وِعَاءَ الْعِلْمِ فَإِنَّهُ يَتَّسِعُ بِهِ‏

And he^-asws said: ‘Every container is too narrow for what is made to be in it, except for the container of the knowledge, for it is capacious with it’’.[539]

206 وَ قَالَ ع‏ أَوَّلُ عِوَضِ الْحَلِيمِ مِنْ حِلْمِهِ أَنَّ النَّاسَ أَنْصَارُهُ عَلَى الْجَاهِلِ‏

And he^-asws said: ‘The first compensation of the lenient of his leniency is that the people will help him against the ignorant one’’.[540]

207 وَ قَالَ ع‏ إِنْ لَمْ تَكُنْ حَلِيماً فَتَحَلَّمْ فَإِنَّهُ قَلَّ مَنْ تَشَبَّهَ بِقَوْمٍ إِلَّا أَوْشَكَ أَنْ يَكُونَ مِنْهُمْ‏

And he^-asws said: ‘If you cannot become forbearing, then pretend to be so, for scarcely does a man resemble with a people except he almost becomes one of them’’.[541]

208 وَ قَالَ ع‏ مَنْ حَاسَبَ نَفْسَهُ رَبِحَ وَ مَنْ غَفَلَ عَنْهَا خَسِرَ وَ مَنْ خَافَ أَمِنَ وَ مَنِ اعْتَبَرَ أَبْصَرَ وَ مَنْ أَبْصَرَ فَهِمَ وَ مَنْ فَهِمَ عَلِمَ‏

And he^-asws said: ‘One who reckons himself would profit, and the one who is heedless from it would incur loss, and the one who fears would be secure, and the one who takes a lesson would have insight, and the one who is insightful would understand, and the one who understand would know’’[542]

209 وَ قَالَ ع: لَتَعْطِفَنَّ الدُّنْيَا عَلَيْنَا بَعْدَ شِمَاسِهَا عَطْفَ الضَّرُوسِ‏ عَلَى وَلَدِهَا وَ تَلَا عَقِيبَ ذَلِكَ- وَ نُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوارِثِينَ‏

‘The world will be compassionate upon us^-asws after its refusal, (like) the compassion of the camel upon its young ones’. And he^-asws recited as a follow-up of that: And We Intend to Confer upon those who were weakened in the land, and to Make them Imams, and Make them the inheritors [28:5]’’.[543]

210 وَ قَالَ ع‏ اتَّقُوا اللَّهَ تَقِيَّةَ [تُقَاةَ] مَنْ شَمَّرَ تَجْرِيداً وَ جَدَّ تَشْمِيراً وَ كَمَّشَ [أَكْمَشَ‏] فِي مَهَلٍ وَ بَادَرَ عَنْ وَجَلٍ‏ وَ نَظَرَ فِي كَرَّةِ الْمَوْئِلِ‏ وَ عَاقِبَةِ الْمَصْدَرِ وَ مَغَبَّةِ الْمَرْجِعِ‏

And he^-asws said: ‘Fear Allah^-azwj the fear of the one who rolls up his (worldly) affairs, and renews the rolling up, and strives during the opportunity, and rushes into action, and looks into the turning of times, and end-result of the journey, and outcome of the return!’’[544]

211 وَ قَالَ ع‏ الْجُودُ حَارِسُ الْأَعْرَاضِ وَ الْحِلْمُ فِدَام السَّفِيهِ وَ الْعَفْوُ زَكَاةُ الظَّفَرِ وَ السُّلُوُّ عِوَضُكَ مِمَّنْ غَدَرَ وَ الِاسْتِشَارَةُ عَيْنُ الْهِدَايَةِ وَ قَدْ خَاطَرَ مَنِ اسْتَغْنَى بِرَأْيِهِ

And he^-asws said: ‘The generosity is a guard of the honours, and the forbearance is a bridle for the foolish (from talking), and the pardoning (the enemy) is a Zakat of the victory, and the disregarding is your compensation from the one who betrays, and the consultation is a spring of guidance, and he is in danger, the one who considers himself needless with his opinion.

وَ الصَّبْرُ يُنَاضِلُ الْحِدْثَانَ‏ وَ الْجَزَعُ‏ مِنْ أَعْوَانِ الزَّمَانِ وَ أَشْرَفُ الْغِنَى تَرْكُ الْمُنَى‏ وَ كَمْ مِنْ عَقْلٍ أَسِيرٍ تَحْتَ [عِنْدَ] هَوَى أَمِيرٍ وَ مِنَ التَّوْفِيقِ حِفْظُ التَّجْرِبَةِ وَ الْمَوَدَّةُ قَرَابَةٌ مُسْتَفَادَةٌ وَ لَا تَأْمَنَنَّ مَلُولًا

And the patience fights the calamities of times while panic is from aids of the times (of calamities), and noblest of the needlessness is neglecting the wishes, and how many minds are captive beneath during governing whims, and from the inclinations is protecting the experience, and the cordiality is a beneficial relationship, and do not trust one (who is in) pain’’.[545]

212 وَ قَالَ ع‏ عُجْبُ‏ الْمَرْءِ بِنَفْسِهِ أَحَدُ حُسَّادِ عَقْلِهِ‏

And he^-asws said: ‘Fascination of the man with himself is one of the enviers (enemies) of his intelligence’’.[546]

213 وَ قَالَ ع‏ أَغْضِ‏ عَلَى الْقَذَى‏ وَ الْأَلَمِ تَرْضَ أَبَداً

And he^-asws said: ‘Close your eyes upon the speck (i.e., be silent on the grievances) or else you will not be satisfied, ever!’’[547]

214 وَ قَالَ ع‏ مَنْ لَانَ عُودُهُ كَثُفَتْ أَغْصَانُهُ‏

And he^-asws said: ‘One whose trunk is soft, his branches would be thick’’.[548]

215 وَ قَالَ ع‏ الْخِلَافُ يَهْدِمُ الرَّأْيَ‏

And he^-asws said: ‘The opposition demolishes the view (good advice)’’.[549]

216 وَ قَالَ ع‏ مَنْ نَالَ‏ اسْتَطَالَ‏

And he^-asws said: ‘Open who achieves (governance) will (try to) prolong (it)’’.[550]

217 وَ قَالَ ع‏ فِي تَقَلُّبِ الْأَحْوَالِ عِلْمُ جَوَاهِرِ الرِّجَالِ‏

And he^-asws said: ‘In the changing of circumstances the essence of the men is known’’.[551]

218 وَ قَالَ ع‏ حَسَدُ الصَّدِيقِ مِنْ سُقْمِ الْمَوَدَّةِ

And he^-asws said: ‘Envy of the friend is from sickness of the cordiality’’.[552]

219 وَ قَالَ ع‏ أَكْثَرُ مَصَارِعِ الْعُقُولِ تَحْتَ بُرُوقِ الْمَطَامِعِ‏

And he^-asws said: ‘Most of the intellects are knocked down under the flashes of greed’’.[553]

220 وَ قَالَ ع‏ لَيْسَ مِنَ الْعَدْلِ الْقَضَاءُ عَلَى الثِّقَةِ بِالظَّنِ‏

And he^-asws said: ‘It isn’t from the justice, the judgment based upon reliance with the conjecture’’.[554]

221 وَ قَالَ ع‏ بِئْسَ الزَّادُ إِلَى الْمَعَادِ الْعُدْوَانُ عَلَى الْعِبَادِ

And he^-asws said: ‘Evilest of the provision to the Hereafter is the aggression upon the servants’’.[555]

222 وَ قَالَ ع‏ مِنْ أَشْرَفِ [أَفْعَالِ‏] أَعْمَالِ الْكَرِيمِ غَفْلَتُهُ عَمَّا يَعْلَمُ‏

And he^-asws said: ‘From the noblest of benevolent deeds is his being heedless from what he knows (about the people)’’.[556]

223 وَ قَالَ ع‏ مَنْ كَسَاهُ الْحَيَاءُ ثَوْبَهُ لَمْ يَرَ النَّاسُ عَيْبَهُ‏

And he^-asws said: ‘The who clothes with modesty as his clothing, the people will not see his faults’’.[557]

224 وَ قَالَ ع‏ بِكَثْرَةِ الصَّمْتِ تَكُونُ الْهَيْبَةُ وَ بِالنَّصَفَةِ يَكْثُرُ الْمُوَاصِلُونَ‏ وَ بِالْإِفْضَالِ تَعْظُمُ الْأَقْدَارُ وَ بِالتَّوَاضُعِ تَتِمُّ النِّعْمَةُ وَ بِاحْتِمَالِ الْمُؤَنِ‏ يَجِبُ السُّؤْدُدُ وَ بِالسِّيرَةِ الْعَادِلَةِ يُقْهَرُ الْمُنَاوِئُ‏ وَ بِالْحِلْمِ عَنِ السَّفِيهِ تَكْثُرُ الْأَنْصَارُ عَلَيْهِ‏

And he^-asws said: ‘By observing a lot of silence, the awe takes place, and with the fairness the helpers increase, and by the gracing the worths are elevated, and with the humbleness the bounties are complete, and by enduring the daily subsistence the nobility is attracted, and with the judicial conduct the adversary is subdued, and with the forbearance from the foolish the helpers against him will be many’’.[558]

225 وَ قَالَ ع‏ الْعَجَبُ لِغَفْلَةِ الْحُسَّادِ عَنْ سَلَامَةِ الْأَجْسَادِ

‘He^-asws said: ‘The surprise is at the heedlessness of the enviers from the safety of the bodies’’.[559]

226 وَ قَالَ ع‏ الطَّامِعُ فِي وِثَاقِ الذُّلِ‏

And he^-asws said: ‘The avaricious is in the shackles of disgrace’’.[560]

227 [وَ قَالَ ع‏] وَ [قَدْ] سُئِلَ عَنِ الْإِيمَانِ فَقَالَ الْإِيمَانُ مَعْرِفَةٌ بِالْقَلْبِ وَ إِقْرَارٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ‏

And he^-asws said, and he^-asws had been asked about the Eman, so he^-asws said: ‘The Eman is recognition with the heart, and acknowledgment with the tongue, and working with the body parts’’.[561]

228 وَ قَالَ ع‏ مَنْ أَصْبَحَ عَلَى الدُّنْيَا حَزِيناً فَقَدْ أَصْبَحَ لِقَضَاءِ اللَّهِ سَاخِطاً وَ مَنْ أَصْبَحَ يَشْكُو مُصِيبَةً نَزَلَتْ بِهِ فَقَدْ أَصْبَحَ [فَإِنَّمَا] يَشْكُو رَبَّهُ

And he^-asws said: ‘One who becomes grieving upon the world, so he has become dissatisfied at the Decree of Allah^-azwj; and one who becomes complaining of a calamity which had befallen with him, so he has rather becomes complaining of his Lord^-azwj.

وَ مَنْ أَتَى غَنِيّاً فَتَوَاضَعَ لَهُ لِغِنَاهُ ذَهَبَ ثُلُثَا دِينِهِ وَ مَنْ قَرَأَ الْقُرْآنَ فَمَاتَ فَدَخَلَ النَّارَ فَهُوَ مِمَّنْ كَانَ [مِمَّنْ‏] يَتَّخِذُ آيَاتِ اللَّهِ هُزُواً

One who comes to a rich (person) and humbles to his riches, two-thirds of his religion will be gone; and the one who recites the Quran and he dies, and he enters the Fire, he is from the one who were from the ones who had taken the Verses of Allah^-azwj in mockery.

وَ مَنْ لَهِجَ قَلْبُهُ بِحُبِّ الدُّنْيَا الْتَاطَ قَلْبُهُ مِنْهَا بِثَلَاثٍ هَمٍّ لَا يُغِبُّهُ وَ حِرْصٍ لَا يَتْرُكُهُ وَ أَمَلٍ لَا يُدْرِكُهُ‏

One attaching his heart with love of the world, will attract three from it – worries never being absent from him, and greed he cannot leave, and hopes he cannot realise’’.[562]

229 وَ قَالَ ع‏ كَفَى بِالْقَنَاعَةِ مُلْكاً وَ بِحُسْنِ الْخُلُقِ‏ نَعِيماً

And he^-asws said: ‘Suffice with contentment as a kingdom, and with good manners as bounty’’.

وَ سُئِلَ ع عَنْ قَوْلِهِ تَعَالَى- فَلَنُحْيِيَنَّهُ حَياةً طَيِّبَةً فَقَالَ هِيَ الْقَنَاعَةُ

And he^-asws was asked about Words of Exalted: then We will Make him live a good life [16:97], so he^-asws said: ‘It is the contentment’’.[563]

230 وَ قَالَ ع‏ شَارِكُوا الَّذِي [الَّذِينَ‏] قَدْ أَقْبَلَ [عَلَيْهِمُ‏] عَلَيْهِ الرِّزْقُ فَإِنَّهُ أَخْلَقُ لِلْغِنَى وَ أَجْدَرُ بِإِقْبَالِ الْحَظِّ عَلَيْهِ‏

And he^-asws said: ‘Participate with the one the sustenance has turned to them, for it would get a bigger share of the riches and is more appropriate with getting the increase upon it’’.[564]

231 وَ قَالَ ع: فِي قَوْلِهِ تَعَالَى [عَزَّ وَ جَلَ‏] إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ‏ الْعَدْلُ الْإِنْصَافُ وَ الْإِحْسَانُ التَّفَضُّلُ‏

And he^-asws said regarding Words of Allah^-azwj the Exalted: Surely Allah Commands with the justice, and the kindness [16:90] – the justice is the fairness, and the kindness is the gracing’’.[565]

232 وَ قَالَ ع: مَنْ يُعْطِ بِالْيَدِ الْقَصِيرَةِ يُعْطَ بِالْيَدِ الطَّوِيلَةِ

And he^-asws said: ‘One who gives with the short hand will be given with the Long hand’’.[566]

[قال الرضي [رحمه الله تعالى‏] و معنى ذلك أن ما ينفقه المرء من ماله في سبيل الخير و البر و إن كان يسيرا فإن الله تعالى يجعل الجزاء عليه عظيما كثيرا

Al-Razi (the compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And the meaning of that is, whenever the person spends from his wealth in the Way of good, and the righteousness, and even if it was little, for Allah^-azwj the Exalted will Make the Recompenses to be manifold might upon it.

و اليدان هاهنا عبارة عن النعمتين ففرق ع بين نعمة العبد و نعمة الرب تعالى ذكره بالقصيرة و الطويلة فجعل تلك قصيرة و هذه طويلة لأن نعم الله أبدا تضعف‏ على نعم [المخلوقين‏] المخلوق أضعافا كثيرة إذ كانت نعم الله أصل النعم كلها فكل نعمة إليها ترجع و منها تنزع‏]

And the two ‘hands’ over here are an expression about the two favours, so he^-asws differentiated between the favour by the servant and Favour (bounty) by the Lord^-azwj, Exalted is His^-azwj Mention, with the short and the long, so he^-asws made this to be short and that to be long, because a Favour by Allah^-azwj is for ever multiplied upon the favours of the created beings with many multiple, since the Favour of Allah^-azwj is the origin of the favours, all of them, so every favour returns to it and springs from it’.

233 وَ قَالَ ع‏ لِابْنِهِ الْحَسَنِ ع لَا تَدْعُوَنَّ إِلَى مُبَارَزَةٍ وَ إِنْ [فَإِنْ‏] دُعِيتَ إِلَيْهَا فَأَجِبْ فَإِنَّ الدَّاعِيَ إِلَيْهَا بَاغٍ وَ الْبَاغِيَ مَصْرُوعٌ‏

And he^–asws said to his^–asws son^–asws Al-Hassan^–asws: ‘Do not call (anyone) to a duel, and if you^–asws are called to it, then answer, for the caller is a rebel and the rebel would be stricken down’’.[567]

234  وَ قَالَ ع‏ خِيَارُ خِصَالِ النِّسَاءِ شِرَارُ خِصَالِ الرِّجَالِ الزَّهْوُ وَ الْجُبْنُ وَ الْبُخْلُ

And he^-asws said: ‘The best characteristics of the women and the evilest characteristics of the men – the arrogance, and the cowardice and the miserliness.

فَإِذَا كَانَتِ الْمَرْأَةُ مَزْهُوَّةً لَمْ تُمَكِّنْ مِنْ نَفْسِهَا وَ إِذَا كَانَتْ بَخِيلَةً حَفِظَتْ مَالَهَا وَ مَالَ بَعْلِهَا وَ إِذَا كَانَتْ جَبَانَةً فَرِقَتْ‏ مِنْ كُلِّ شَيْ‏ءٍ يَعْرِضُ لَهَا

When the woman were to be haughty, she would not enable upon herself; and when she were miserly, she would preserve her wealth, and wealth of her husband; and when she were a coward, she would panic from all things presenting to her’’.[568]

235 وَ قِيلَ لَهُ [ع‏] صِفْ لَنَا الْعَاقِلَ فَقَالَ ع هُوَ الَّذِي يَضَعُ الشَّيْ‏ءَ مَوَاضِعَهُ

It was said to him^-asws, ‘Describe the intellectual to us’. So he^-asws said: ‘He is the one who places the thing in its (proper) place’.

فَقِيلَ فَصِفْ لَنَا الْجَاهِلَ [قَالَ‏] فَقَالَ قَدْ [قُلْتُ‏] فَعَلْتُ‏

It was said to him^-asws, ‘Describe the ignorant to the’. He^-asws said: ‘I have done so already’’.[569]

[قال الرضي [رحمه الله تعالى‏] يعني أن الجاهل هو الذي لا يضع الشي‏ء مواضعه فكأن ترك صفته صفة له إذ كان بخلاف وصف العاقل‏]

Al-Razi, may Allah^-azwj the Exalted have Mercy on him, said, ‘Meaning, the ignorant, he is the one who does not place the thing in its (proper) place. It is as if he^-asws neglected describing him, he^-asws has (actually) described him, when it was opposite to the description of the intellectual’.

236 وَ قَالَ ع‏ وَ اللَّهِ لَدُنْيَاكُمْ هَذِهِ أَهْوَنُ فِي عَيْنِي مِنْ عِرَاقِ [عُرَاقِ‏] خِنْزِيرٍ فِي يَدِ مَجْذُومٍ‏

And he^-asws said: ‘By Allah^-azwj! This world of yours is lesser in my^-asws eyes than a bone of a pig in the hand of a leper’’.[570]

237 وَ قَالَ ع‏ إِنَّ قَوْماً عَبَدُوا اللَّهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ إِنَّ قَوْماً عَبَدُوا اللَّهَ شُكْراً فَتِلْكَ عِبَادَةُ الْأَحْرَارِ

And he^-asws said: ‘A people worship Allah^–azwj desirously (for the Paradise), so that is worship of traders; and a people worship Allah^–azwj out of fear (of Hell), so that is worship of the slaves; and a people worship Allah^–azwj in thanking, so that is worship of the free (people)’’.[571]

238 وَ قَالَ ع‏ الْمَرْأَةُ شَرٌّ كُلُّهَا وَ شَرُّ مَا فِيهَا أَنَّهُ لَا بُدَّ مِنْهَا

And he^-asws said: ‘The woman is evil, all of her, and evil is what is in her. There is no escape from her’’.[572]

239 وَ قَالَ ع‏ مَنْ أَطَاعَ التَّوَانِيَ ضَيَّعَ الْحُقُوقَ وَ مَنْ أَطَاعَ الْوَاشِيَ ضَيَّعَ الصَّدِيقَ‏

And he^-asws said: ‘One who obeys the lazy will waste rights, and one who obeys the backbiter will waste the friend’’.[573]

240  وَ قَالَ ع‏ الْحَجَرُ [الْغَصْبُ‏] الْغَصِيبُ‏ فِي الدَّارِ رَهْنٌ عَلَى خَرَابِهَا

And he^-asws said: ‘The (one) usurped stone in the house is a pledge upon its ruination’’.[574]

[قال الرضي [رحمه الله تعالى‏] ويروى هذا الكلام عن النبي ص و لا عجب أن يشتبه الكلامان- لأن مستقاهما من قليب‏ و مفرغهما من ذنوب‏]

Al-Razi (the compiler), may Allah^-azwj Exalted have Mercy on him, said, ‘And this speech has been reported from the Prophet^-saww, and it is not surprising that the two speeches are resembling, because their drawing is from one well, and their dispersal is from (various) means’.

241 وَ قَالَ ع‏ يَوْمُ الْمَظْلُومِ عَلَى الظَّالِمِ أَشَدُّ مِنْ يَوْمِ الظَّالِمِ عَلَى الْمَظْلُومِ‏

And he^-asws said: ‘The day of the oppressed upon the oppressor will be severer than the day of the oppressor upon the oppressed’’.[575]

242 وَ قَالَ ع‏ اتَّقِ اللَّهَ بَعْضَ التُّقَى وَ إِنْ قَلَّ وَ اجْعَلْ بَيْنَكَ وَ بَيْنَ اللَّهِ سِتْراً وَ إِنْ رَقَ‏

And he^-asws said: ‘Fear Allah^-azwj part of the fear even if it was little and make a curtain to be between you and Allah^-azwj, and even if it was thin’’.[576]

243 وَ قَالَ ع‏ إِذَا ازْدَحَمَ الْجَوَابُ‏ خَفِيَ الصَّوَابُ‏

And he^-asws said: ‘When the answers are plenty, the correct (truth) gets hidden’’.[577]

244 وَ قَالَ ع‏ إِنَّ لِلَّهِ [تَعَالَى‏] فِي كُلِّ نِعْمَةٍ حَقّاً فَمَنْ أَدَّاهُ زَادَهُ مِنْهَا وَ مَنْ قَصَّرَ فِيهِ خَاطَرَ بِزَوَالِ نِعْمَتِهِ‏

And he^-asws said: ‘For Allah^-azwj Blessed and Exalted, there is a right in every bounty. The one who fulfils it, will get an increase from it, and one who is deficient from it is in danger of the decline of his bounties’’.[578]

245 وَ قَالَ ع‏ إِذَا كَثُرَتِ الْمَقْدِرَةُ [الْمَقْدُرَةُ] قَلَّتِ الشَّهْوَةُ

And he^-asws said: ‘When the capability increases, the lustful desire decreases’’.[579]

246 وَ قَالَ ع‏ احْذَرُوا نِفَارَ النِّعَمِ‏ فَمَا كُلُّ شَارِدٍ بِمَرْدُودٍ

And he^-asws said: ‘Be careful of the bounties fleeing away for not everything running away returns’’.[580]

247 وَ قَالَ ع‏ الْكَرَمُ أَعْطَفُ مِنَ الرَّحِمِ‏

And he^-asws said: ‘Being generous is more compassionate than the kinship’’.[581]

248 وَ قَالَ ع‏ مَنْ ظَنَّ بِكَ خَيْراً فَصَدِّقْ ظَنَّهُ‏

And he^-asws said: ‘One who thinks good with you, ratify his thinking (by being good)’’.[582]

249 وَ قَالَ ع‏ أَفْضَلُ الْأَعْمَالِ مَا أَكْرَهْتَ نَفْسَكَ عَلَيْهِ‏

And he^-asws said: ‘The best of the deeds is what your soul is coerced upon it’’.[583]

250 وَ قَالَ ع‏ عَرَفْتُ اللَّهَ سُبْحَانَهُ بِفَسْخِ الْعَزَائِمِ‏ وَ حَلِّ الْعُقُودِ وَ نَقْضِ الْهِمَمِ‏

And he^-asws said: ‘I^-asws recognised Allah^-azwj the Glorious by nullification of determinations, and loosening of intentions, and breaking of the courage’’.[584]

251 وَ قَالَ ع‏ مَرَارَةُ الدُّنْيَا حَلَاوَةُ الْآخِرَةِ وَ حَلَاوَةُ الدُّنْيَا مَرَارَةُ الْآخِرَةِ

And he^-asws said: ‘Bitterness of the world is sweetness of the Hereafter, and sweetness of the world is bitterness of the Hereafter’’.[585]

252 وَ قَالَ ع‏ فَرَضَ اللَّهُ الْإِيمَانَ تَطْهِيراً مِنَ الشِّرْكِ وَ الصَّلَاةَ تَنْزِيهاً عَنِ الْكِبْرِ وَ الزَّكَاةَ تَسْبِيباً لِلرِّزْقِ وَ الصِّيَامَ ابْتِلَاءً لِإِخْلَاصِ الْخَلْقِ وَ الْحَجَّ [تَقْوِيَةً] تَقْرِبَةً لِلدِّينِ‏ وَ الْجِهَادَ عِزّاً لِلْإِسْلَامِ وَ الْأَمْرَ بِالْمَعْرُوفِ مَصْلَحَةً لِلْعَوَامِّ وَ النَّهْيَ عَنِ الْمُنْكَرِ رَدْعاً لِلسُّفَهَاءِ وَ صِلَةَ الرَّحِمِ مَنْمَاةً  لِلْعَدَدِ وَ الْقِصَاصَ حَقْناً لِلدِّمَاءِ

And he^-asws said: ‘Allah^-azwj the Exalted Obligated the Eman as a cleansing from the Shirk, and the Salat as a drain from the arrogance, and the Zakat as a cause for the sustenance, and the fasts as a Trial for the sincerity of the people, and the Hajj as a strengthening for the Religion, and the Jihad as an honour for Al-Islam, and the enjoining of the good for the interests of the public, and the forbidding from the evil as a deterrent for the foolish ones, and helping the relatives as a development for the numbers, and retributions (punishments) as a saving of the bloods.

وَ إِقَامَةَ الْحُدُودِ إِعْظَاماً لِلْمَحَارِمِ وَ تَرْكَ شُرْبِ الْخَمْرِ تَحْصِيناً لِلْعَقْلِ وَ مُجَانَبَةَ السَّرِقَةِ إِيجَاباً لِلْعِفَّةِ وَ تَرْكَ الزِّنَى [الزِّنَا] تَحْصِيناً لِلنَّسَبِ وَ تَرْكَ اللِّوَاطِ تَكْثِيراً لِلنَّسْلِ وَ الشَّهَادَاتِ‏ اسْتِظْهَاراً عَلَى الْمُجَاحَدَاتِ‏ وَ تَرْكَ الْكَذِبِ تَشْرِيفاً لِلصِّدْقِ وَ السَّلَامَ أَمَاناً مِنَ الْمَخَاوِفِ وَ الْأَمَانَةَ نِظَاماً لِلْأُمَّةِ وَ الطَّاعَةَ تَعْظِيماً لِلْإِمَامَةِ

And establishment of the legal penalties as a reverence for the Prohibitions, and leaving the drinking of wine as a protection for the intellect, and shunning of the theft as a positive for the chastity, and leaving the adultery as an attribution for the lineages, and leaving the sodomy for multiply the lineages, and the testimonies as furnishing proof upon the contenders, and leaving the lies as ennoblement for the truthfulness, and the peace as a security from the fear, and the Imamate as a system for the community, and the obedience as a reverence for the Imamate’’.[586]

253 وَ كَانَ ع يَقُولُ: أَحْلِفُوا الظَّالِمَ إِذَا أَرَدْتُمْ يَمِينَهُ بِأَنَّهُ بَرِي‏ءٌ مِنْ حَوْلِ اللَّهِ وَ قُوَّتِهِ فَإِنَّهُ إِذَا حَلَفَ بِهَا كَاذِباً عُوجِلَ الْعُقُوبَةَ وَ إِذَا حَلَفَ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَمْ يُعَاجَلْ لِأَنَّهُ قَدْ وَحَّدَ اللَّهَ [سُبْحَانَهُ وَ] تَعَالَى‏

And he^-asws had said: ‘Make an unjust one to (take an) oath, when you want him to swear (for the oat then let him say like this), that he is disavowed from the Might of Allah^-azwj and His^-azwj Strength (if he is lying), for when he swears by it (with these words) falsely, the Punishment will be hastened; and when he swears by Allah^-azwj the One^-azwj, there is no god except He^-azwj, he will not be hastened with (punishment) because he would have professed the Oneness of Allah^-azwj the Glorious and Exalted’’.[587]

254 وَ قَالَ ع‏ يَا ابْنَ آدَمَ كُنْ وَصِيَّ نَفْسِكَ فِي مَالِكَ وَ اعْمَلْ [فِي مَالِكَ‏] فِيهِ مَا تُؤْثِرُ أَنْ يُعْمَلَ [يَعْمَلَ‏] فِيهِ مِنْ بَعْدِكَ [مَنْ بَعْدَكَ‏]

And he^-asws said: ‘O son of Adam^-as! Be an advisor to yourself regarding your wealth, and work in it what you have as you are to leave inheritance (as a trustee) that it should be done regarding it from after you’’.[588]

255 وَ قَالَ ع‏ الْحِدَّةُ ضَرْبٌ مِنَ الْجُنُونِ لِأَنَّ صَاحِبَهَا يَنْدَمُ فَإِنْ لَمْ يَنْدَمْ فَجُنُونُهُ مُسْتَحْكِمٌ‏

And he^-asws said: ‘The brunt-ness is a type of insanity because its owner regrets. If he does not regret, then this insanity is deeply entrenched (rooted)’’.[589]

256 وَ قَالَ ع‏ صِحَّةُ الْجَسَدِ مِنْ قِلَّةِ الْحَسَدِ

And he^-asws said: ‘Health of the body is from lack of envy’’.[590]

257 وَ قَالَ ع‏ لِكُمَيْلِ بْنِ زِيَادٍ النَّخَعِيِّ يَا كُمَيْلُ مُرْ أَهْلَكَ أَنْ يَرُوحُوا فِي كَسْبِ الْمَكَارِمِ وَ يُدْلِجُوا فِي حَاجَةِ مَنْ هُوَ نَائِمٌ

And he^-asws said to Kumeyl Bin Ziyad Al-Nakhaie: ‘O Kumeyl! Instruct your family that they should go in earning the honour (higher virtues), and go at night regarding the needs of one who is sleeping.

فَوَالَّذِي وَسِعَ سَمْعُهُ الْأَصْوَاتَ مَا مِنْ أَحَدٍ أَوْدَعَ قَلْباً سُرُوراً إِلَّا وَ خَلَقَ اللَّهُ لَهُ مِنْ ذَلِكَ السُّرُورِ لُطْفاً فَإِذَا نَزَلَتْ بِهِ نَائِبَةٌ جَرَى إِلَيْهَا كَالْمَاءِ فِي انْحِدَارِهِ حَتَّى يَطْرُدَهَا عَنْهُ كَمَا تُطْرَدُ غَرِيبَةُ الْإِبِلِ‏

By the One^-azwj Whose Hearing is capacious for all voices! There is no one cause the gladness to arrive (to someone), except and Allah^-azwj will Create a kindness for him from that gladness, so that whenever a calamity befalls with him, it will flow to him like the water does during it’s rolling down, until it repels it away from him, just as the strange camel is driven away”.[591]

258 وَ قَالَ ع‏ إِذَا أَمْلَقْتُمْ‏ فَتَاجِرُوا اللَّهَ بِالصَّدَقَةِ

And he^-asws said: ‘When you are impoverished, then trade with Allah^-azwj through charity’’.[592]

259 وَ قَالَ ع‏ الْوَفَاءُ لِأَهْلِ الْغَدْرِ غَدْرٌ عِنْدَ اللَّهِ وَ الْغَدْرُ بِأَهْلِ الْغَدْرِ وَفَاءٌ عِنْدَ اللَّهِ‏

And he^-asws said: ‘The loyalty with the treacherous people is betrayal in the Presence of Allah^-azwj, and the betrayal with the treacherous people is loyalty in the Presence of Allah^-azwj’’.[593]

260 وَ قَالَ ع‏ كَمْ مِنْ مُسْتَدْرَجٍ بِالْإِحْسَانِ إِلَيْهِ وَ مَغْرُورٍ بِالسَّتْرِ [بِالسِّتْرِ] عَلَيْهِ وَ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ وَ مَا ابْتَلَى اللَّهُ سُبْحَانَهُ أَحَداً بِمِثْلِ الْإِمْلَاءِ لَهُ‏

And he^-asws said: ‘How many have been gradually enticed with the Favours (of Allah^-azwj) to him and deceived by the Veiling (of sins) upon and tempted by the goodly words regarding him; and Allah^-azwj does not Try anyone with the like of the Delaying (the Punishment) for him’’.[594]

[قال الرضي [رحمه الله تعالى‏] و قد مضى هذا الكلام فيما تقدم إلا أن فيه هاهنا زيادة جيدة مفيدة]

Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘And this speech has passed in what has preceded, except that over here there is an increase in it, new, beneficial’.

فصل نذكر فيه شيئا من غريب كلامه المحتاج إلى التفسير

A section in which we are mentioning something from his^-asws strange speeches needy to the interpretation

1 و في حديثه ع‏ فَإِذَا كَانَ ذَلِكَ ضَرَبَ يَعْسُوبُ الدِّينِ بِذَنَبِهِ فَيَجْتَمِعُونَ إِلَيْهِ كَمَا يَجْتَمِعُ قَزَعُ الْخَرِيفِ‏

1 – In his^-asws Hadeeth: ‘When that happens, the leader of the religion (Yasoob Al-Deen) will strike with his extremity (authority), and they would be gathering to him^-ajfj like the gathering of the clouds of autumn’’.

[قال الرضي [رحمه الله تعالى‏]- [يعسوب الدين‏] اليعسوب السيد العظيم المالك لأمور الناس يومئذ و القزع قطع الغيم التي لا ماء فيها]

Al-Razi (the compiler), may Allah^-azwj have Mercy on him, said, ‘The (term) ‘Yasoob Al-Deen’ is the chief of mighty controller of the affairs of the people on that day, and clouds (Al-Qaz) is that piece of the cloud having no water in it’’.

2 و في حديثه ع‏ هَذَا الْخَطِيبُ الشَّحْشَحُ‏

2 – ‘And in a Hadeeth of his^-asws: ‘This one (Sa’sa Bin Sowhan) is a versatile speaker’’.

[يريد الماهر بالخطبة الماضي فيها و كل ماض في كلام أو سير فهو شحشح و الشحشح في غير هذا الموضع البخيل الممسك‏]

(The compiler says): ‘It means the expert in the addressing, the one continuing in it, and every continuing in the speech or walking, so he is a ‘Shahshah’, and the ‘Shahshah’ in other than in his place (means) the miser, the tight-fisted’.

3: و [منه‏] في حديثه ع‏ إِنَّ لِلْخُصُومَةِ قُحَماً

3 – And from him^-asws in his^-asws Hadeeth: ‘For the disputes there is ruination’’.

[يريد بالقحم المهالك لأنها تقحم أصحابها في المهالك و المتالف في الأكثر فمن ذلك قحمة الأعراب و هو أن تصيبهم السنةفتتعرق أموالهم‏ فذلك تقحمها فيهم

(The compiler says): ‘He^-asws intends by the (word) ‘Quhm’, the destruction, because it pushes its companions into the destruction, and the mischief in most cases. From that is (the term) ‘Quhmat Al-Araab’, and it is that the years of famine afflicted them so they were reduced to their drought in their wealth. So that is ‘Quhma’, among them.

و قيل فيه وجه آخر و هو أنها تقحمهم بلاد الريف أي تحوجهم إلى دخول الحضر عند محول البدو]

And it is said, there is another aspect in it, and it is that the dryness of the desert cities drove them to enter the greenery with the populated neighbourhoods with pastures’.

4: و [منه‏] في حديثه ع‏ إِذَا بَلَغَ النِّسَاءُ نَصَّ الْحِقَاقِ فَالْعَصَبَةُ أَوْلَى‏

4 – And from him^-asws in his^-asws Hadeeth: ‘When the women reach the stage of realities (adulthood), the paternal relatives are foremost’.

[قال و يروى نص الحقائق و النص منتهى الأشياء و مبلغ أقصاها كالنص في السير لأنه أقصى ما تقدر عليه الدابة

He (the compiler) said, ‘And there are reporting, (about the term) ‘Nass Al-Haqaaiq’ – the ‘Nass’ is the end of the things and its extreme of its ends, like the maximum in the walking, because it is the furthest of what the animal is able upon.

و [يقال‏] تقول نصصت الرجل عن الأمر إذا استقصيت مسألته عنه لتستخرج ما عنده فيه- فنص الحقاق يريد به الإدراك لأنه منتهى الصغر و الوقت الذي يخرج منه الصغير إلى حد [الكبر] الكبير و هو من أفصح الكنايات عن هذا الأمر و أغربها

And it is said, ‘Your saying, ‘Nasasat’ of the man about the matter, is when you have gone to the extreme in questioning about him in order to extract what is with him, regarding it. Thus, ‘Nasasat’ of the realities, the adulthood is intended by it because it is the end-point of childhood, and the time in which the young come out from it to a limit of oldness, and it is from the most eloquent of metaphors about this matter and it’s strangest.

يقول فإذا بلغ النساء ذلك فالعصبة أولى بالمرأة من أمها إذا كانوا محرما مثل الإخوة و الأعمام و بتزويجها إن أرادوا ذلك.

He^-asws is saying: ‘When the women reach that, then the paternal relatives are foremost with the woman than her maternal, when they were sanctimonious, like the brothers, and the paternal uncles, and with marrying her if they want that.

و الحقاق محاقة الأم للعصبة في المرأة و هو الجدال و الخصومة و قول كل واحد منهما للآخر أنا أحق منك بهذا

And ‘Al- Haqaaiq’ is a quarrel by the mother with paternal relatives of the woman, and it is quarrel and the disputing, and the word of each one of them to the other, ‘I am more rightful than you are with this one’.

يقال منه حاققته حقاقا مثل جادلته جدالا- و قد قيل إن نص الحقاق بلوغ العقل و هو الإدراك لأنه ع إنما أراد منتهى الأمر الذي تجب فيه الحقوق و الأحكام.

From it, it is said, ‘Haqaqatahu Haqaqa’ – like ‘I quarrelled with him with a quarrel’, and it has been said that ‘Nasasat Al- Haqaaiq’ is the furthest reach of the intellect, and it is the maturity, because he^-asws rather intended the end-point which the rights and the rulings are obligated it.

و من رواه نص الحقائق فإنما أراد جمع حقيقة هذا معنى ما ذكره أبو عبيد القاسم بن سلام.

And the one who reported it as ‘Nas Al-Haqaaiq’, so rather he had intended the plural of (the word) ‘Haqeeqa’. This is the meaning what is mentioned by Abu Ubeyd Al-Qasim Bin Salaam.

و الذي عندي أن المراد بنص الحقاق هاهنا بلوغ المرأة إلى الحد الذي يجوز فيه تزويجها و تصرفها في حقوقها تشبيها بالحقاق من الإبل و هي جمع حقة و حق و هو الذي استكمل ثلاث سنين و دخل في الرابعة و عند ذلك يبلغ إلى الحد الذي [يمكن‏] يتمكن فيه من ركوب ظهره و نصه في [سيره‏] السير

And that which is in my view is that the intended with ‘Nass Al-Haqaaiq’ over here is the woman reaching to the limit in which is allowed for her marriage, and her discharging her own rights, being a resemblance with ‘Al-Haqaaq’ from the camels, and it is a plural of ‘Haqah’, and ‘Hiq’ is (the camel which completes three years and enters into the fourth, and during that it reaches to the limit which it enables riding on its back and its exertion in it’s walking.

و الحقائق أيضا جمع حقة- فالروايتان جميعا ترجعان إلى [مسمى‏] معنى واحد و هذا أشبه بطريقة العرب من المعنى المذكور أولا]

And ‘Al-Haqaaiq’ as well is a plural of ‘Hiqqah’. Thus, both the reports are referring to one meaning, and it is more resembling with the method of the Arabs from the meaning mentioned at first’.

5 و [منه‏] في حديثه ع‏ إِنَّ الْإِيمَانَ يَبْدُو لُمْظَةً فِي الْقَلْبِ كُلَّمَا ازْدَادَ الْإِيمَانُ ازْدَادَتِ اللُّمْظَةُ

And from him^-asws in his^-asws Hadeeth: ‘‘The Eman appears as a spot (dot) in the heart. Every time the Eman increases, the spot increases’’.

[و اللمظة مثل النكتة أو نحوها من البياض و منه قيل فرس ألمظ إذا كان بجحفلته‏ شي‏ء من البياض‏]

And ‘Al-Lamza’ is like the dot, or like it from the whiteness, and from it, it is said, ‘The horse is ‘Al-Maza’’, when it has something from the whiteness’.

[263] 6: و [منه‏] في حديثه ع‏ إِنَّ الرَّجُلَ إِذَا كَانَ لَهُ الدَّيْنُ الظَّنُونُ يَجِبُ عَلَيْهِ أَنْ يُزَكِّيَهُ لِمَا مَضَى إِذَا قَبَضَهُ‏

And from him^-asws is his^-asws Hadeeth: ‘The man, when there happens for have a doubtful loan for him (having lent it), it is obligatory upon him that he purifies it (by paying) it’s Zakar for what has passed, when he does take possession of it’’.

[فالظنون الذي لا يعلم صاحبه أ [يقضيه‏] يقبضه من الذي هو عليه أم لا فكأنه الذي يظن به فمرة يرجوه و مرة لا يرجوه و [هو] هذا من أفصح الكلام و كذلك كل أمر تطلبه و لا تدري على أي شي‏ء أنت منه فهو ظنون

The doubtful is that which it’s owner (lender) does not know whether he will recover it from the one it is upon, or not. It is as if he is guessing in it. Sometimes he hopes and sometimes he does not hope, and this is from the most eloquent of the speeches, and like that is every matter you seek and you don’t know upon which thing you are from it, for it is doubtful.

و على ذلك قول الأعشى-

[من‏] ما يجعل الجد الظنون الذي‏		جنب صوب اللجب الماطر
مثل الفراتي إذا ما طما		يقذف بالبوصي و الماهر

And upon that are words of Al-A’ash (a poet), ‘The ‘Al-Zanun’ well (i.e., the one that may or may not have water) which is also deprived of the rain of the raining clouds cannot be compared to the Euphrates whose waves are rising high and which is pushing away the boat as well as the adept swimmer’.

و الجد البئر العادية في الصحراء و الظنون التي لا يعلم هل فيها ماء أم لا]

And ‘Al-Jadd’ is the well situated in the desert, and ‘Al-Zanoun’ is which, it is not known whether there is water in it or not.

7: و [منه‏] في حديثه ع‏ أنَّهُ شَيَّعَ جَيْشاً [يُغْزِيهِ‏] بِغَزْيَةٍ فَقَالَ اعْذِبُوا [اعْزُبُوا] عَنِ النِّسَاءِ مَا اسْتَطَعْتُمْ‏

And from him^-asws in his^-asws Hadeeth, he^-asws was escorting an army for battle. He^-asws said: ‘Turn away from the women as much as you are able to’’.

[و معناه اصدفوا عن ذكر النساء و شغل [القلوب‏] القلب بهن و امتنعوا من المقاربة لهن لأن ذلك يفت‏ في عضد الحمية و يقدح في معاقد العزيمة و يكسر عن‏ العدو و يلفت عن الإبعاد في الغزو

And it’s meaning is, ‘Turn away from remembering the women and pre-occupying the heart with them, and wishing for being close to them, because that produces weakness in the enthusiasm, and affects the resolve, and weakens one from the enemy, and prevents from the exertion in the battle.

فكل من امتنع من شي‏ء فقد [أعزب‏] عذب عنه و [العازب و العزوب‏] العاذب و العذوب الممتنع من الأكل و الشرب‏]

All what prevent from anything, so it is ‘Azab Anhun’, and ‘Al-Aazib’, and ‘Al-Azoub’ is the prevention from the eating and the drinking.

8: و [منه‏] في حديثه ع‏ كَالْيَاسِرِ الْفَالِجِ يَنْتَظِرُ أَوَّلَ فَوْزَةٍ مِنْ قِدَاحِهِ‏

And from him^-asws, from his^-asws Hadeeth: ‘Like the successful shooter who awaits the first success from his shot’’.

[الياسرون‏ هم الذين يتضاربون‏ بالقداح على الجزور و الفالج القاهر و الغالب يقال فلج‏ عليهم و فلجهم

(The word) ‘Al-Yasiroun’, they are those who are striking with the arrows upon the camels, while ‘Al-Falaj’ is the subduer, the prevailer, prevailing upon them and overcoming them.

و قال الراجز

لما رأيت فالجا قد فلجا

And Al-Zajir said, ‘When I saw a ‘Falij’ (the successful one) ‘Falija’ (securing victory)’.

9: و [منه‏] في حديثه ع‏ كُنَّا إِذَا احْمَرَّ الْبَأْسُ اتَّقَيْنَا بِرَسُولِ اللَّهِ ص فَلَمْ يَكُنْ أَحَدٌ مِنَّا أَقْرَبَ إِلَى الْعَدُوِّ مِنْهُ‏

And from him^-asws in his^-asws Hadeeth: ‘When the difficulties reddened, we saved ourselves with Rasool-Allah^-saww, so there did not happen to be anyone from us (more) closer to the enemy than him^-saww’’.

[و معنى ذلك أنه إذا عظم الخوف من العدو و اشتد عضاض الحرب‏ فزع المسلمون‏ إلى قتال رسول الله ص بنفسه فينزل الله [تعالى النصر عليهم‏] عليهم النصر به و يأمنون [ما] مما كانوا يخافونه بمكانه.

And the meaning of that is that when the fear from the enemy is mighty and the fighting intensified in the war, the Muslims panicked to the battle by Rasool-Allah^-saww himself^-saww, so Allah^-azwj the Exalted would Send down the Help unto them to be victorious by it, and they would be safe from what they had been fearing from, due to his^-saww position.

و قوله إذا احمر البأس كناية عن اشتداد الأمر و قد قيل في ذلك أقوال أحسنها أنه شبه حمي‏ الحرب بالنار التي تجمع الحرارة و الحمرة بفعلها و لونها

And his^-asws words: ‘And when the difficulties reddened’, is a metaphor about severity of the matter, and (various) words have been said regarding that. The best of these is that he^-asws resembled the fever of the war with the fire which is a collection of the heat and the redness by its actions and its colour.

و مما يقوي ذلك قول [الرسول‏] رسول الله ص و قد رأى مجتلد الناس يوم حنين و هي حرب هوازن الآن حمي الوطيس- فالوطيس مستوقد النار

And from what strengthens that are words of Rasool-Allah^-saww when he^-saww saw the fighting by the people on the day of (battle of) Hunayn, and it is a war of Hawazin (tribe): ‘Now ‘Watees’ has heated up’. ‘Al-Watees’ is the ignition place of the fire.

فشبه رسول الله ص ما استحر من جلاد القوم باحتدام النار و شدة التهابها]

Rasool-Allah^-saww resembled what is heated from the fighting by the men by seriousness of the fire and severity of its flames.

انقضى هذا الفصل و رجعنا إلى سنن الغرض الأول في هذا الباب‏

This ends the detail and we are returning to the first purpose in this chapter.

261 : وَ قَالَ ع لَمَّا بَلَغَهُ إِغَارَةُ أَصْحَابِ مُعَاوِيَةَ عَلَى الْأَنْبَارِ فَخَرَجَ بِنَفْسِهِ مَاشِياً حَتَّى أَتَى النُّخَيْلَةَ وَ أَدْرَكَهُ النَّاسُ وَ قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ نَحْنُ نَكْفِيكَهُمْ-

And he^-asws said when the (news of) the raids by the companions of Muawiya upon Al-Anbar reached him^-asws. He went out walking by himself^-asws until he^-asws came to Al-Nukheyla and the people came across him^-asws and said, ‘O Amir Al-Momineen^-asws! We shall suffice you^-asws!’

[فلما قال ع هذا القول في كلام طويل قد ذكرنا مختاره في جملة الخطب تقدم إليه رجلان من أصحابه فقال أحدهما إني لا أملك إلا نفسي و أخي- فمر بأمرك يا أمير المؤمنين [ننفذ] ننقد له فقال ع‏] وَ أَيْنَ تَقَعَانِ مِمَّا أُرِيدُ

And when he^-asws said these words in a lengthy speech, we had chosen it in the summary of the sermons, two men from his^-asws companions came forward to him^-asws. One of the said, ‘My Lord! I cannot control except myself and my brother, [5:25], so order us with your^-asws orders, O Amir Al-Momineen^-asws! We shall implement it’. He^-asws said: ‘And where will you two reach from what I^-asws want?’’

فَقَالَ [ع وَ اللَّهِ‏] مَا تَكْفُونَنِي أَنْفُسَكُمْ فَكَيْفَ تَكْفُونَنِي غَيْرَكُمْ إِنْ كَانَتِ الرَّعَايَا قَبْلِي لَتَشْكُو حَيْفَ رُعَاتِهَا وَ إِنَّنِي [فَإِنِّي‏] الْيَوْمَ لَأَشْكُو حَيْفَ رَعِيَّتِي كَأَنَّنِي الْمَقُودُ وَ هُمُ الْقَادَةُ أَوِ الْمَوْزُوعُ وَ هُمُ الْوَزَعَةُ

He^-asws said: ‘By Allah^-azwj! You cannot suffice me^-asws against yourselves, so how can you suffice me^-asws against others! The citizens before me^-asws used to complain of the injustices of their rulers, and today I^-asws (being a ruler) am complaining of injustices of my^-asws own citizens. It is as if I^-asws am the led and they are the leaders, or I^-asws am the prevented and they are the preventers!’’[595]

262  وَ قِيلَ إِنَّ الْحَارِثَ بْنَ حَوْطٍ أَتَاهُ [ع‏] فَقَالَ [لَهُ‏] أَ تَرَانِي أَظُنُّ [أَنَ‏] أَصْحَابَ الْجَمَلِ كَانُوا عَلَى ضَلَالَةٍ

And it is said that Al-Haris Bin Hawt came to him^-asws. He said to him: ‘Do you^-asws see me thinking the companions of the camel were upon straying?’

فَقَالَ ع يَا حَارِثُ [حَارِ] إِنَّكَ نَظَرْتَ تَحْتَكَ وَ لَمْ تَنْظُرْ فَوْقَكَ فَحِرْتَ‏ إِنَّكَ لَمْ تَعْرِفِ الْحَقَّ فَتَعْرِفَ مَنْ أَتَاهُ [أَهْلَهُ‏] وَ لَمْ تَعْرِفِ الْبَاطِلَ فَتَعْرِفَ مَنْ أَتَاهُ

He^-asws said: ‘O Haris! You have looked below you and did not look above you, so you were confused. You did not recognise the truth so you could have recognised the one who came with it (its people), and you did not recognise the falsehood so you could have recognised the one who came with it’.

فَقَالَ الْحَارِثُ فَإِنِّي أَعْتَزِلُ مَعَ [سَعْدِ] سَعِيدِ بْنِ مَالِكٍ وَ عَبْدِ اللَّهِ بْنِ عُمَرَ

Al-Haris said, ‘Then I shall isolate along with Saeed Bin Malik and Abdullah Bin Umar’.

فَقَالَ ع إِنَّ [سَعْداً] سَعِيداً وَ عَبْدَ اللَّهِ بْنَ عُمَرَ لَمْ يَنْصُرَا الْحَقَّ وَ لَمْ يَخْذُلَا الْبَاطِلَ‏

He^-asws said: ‘Saeed and Abdullah Bin Umar neither helped the truth and nor did they abandon the falsehood’’.[596]

263 وَ قَالَ ع‏ صَاحِبُ السُّلْطَانِ كَرَاكِبِ الْأَسَدِ يُغْبَطُ بِمَوْقِعِهِ وَ هُوَ أَعْلَمُ بِمَوْضِعِهِ‏

And he^-asws said: ‘And owner of authority (ruler) is like one riding the lion. He is envied for his position while he is more knowing of his place’’.[597]

264 وَ قَالَ ع‏ أَحْسِنُوا فِي عَقِبِ غَيْرِكُمْ تُحْفَظُوا فِي عَقِبِكُمْ‏

And he^-asws said: ‘Be good regarding the posterity (children) of others, you will be protecting regarding your posterity’’.[598]

265 وَ قَالَ ع‏ إِنَّ كَلَامَ الْحُكَمَاءِ إِذَا كَانَ صَوَاباً كَانَ دَوَاءً وَ إِذَا كَانَ خَطَأً كَانَ دَاءً

And he^-asws said: ‘The speech of the wise ones, when it was correct, it would be a cure, and when it was a mistake, it would be a disease’’.[599]

266 وَ [قَالَ ع حِينَ‏] سَأَلَهُ رَجُلٌ أَنْ يُعَرِّفَهُ الْإِيمَانَ فَقَالَ ع إِذَا كَانَ [غَدٌ] الْغَدُ فَأْتِنِي حَتَّى أُخْبِرَكَ عَلَى أَسْمَاعِ النَّاسِ فَإِنْ نَسِيتَ مَقَالَتِي حَفِظَهَا عَلَيْكَ غَيْرُكَ فَإِنَّ الْكَلَامَ كَالشَّارِدَةِ يَنْقُفُهَا [يَثْقَفُهَا] هَذَا وَ يُخْطِئُهَا هَذَا

And he^-asws: ‘Amir Al-Momineen^-asws was asked by a man that he^-asws make him recognise the Eman, so he^-asws said: ‘When it would be tomorrow morning, then come to me^-asws and I^-asws will inform you while the people are listening, for it you forget my^-asws words, others would memorise is for you, for the speech is like the prey, this one may grasp it, and this one may miss it’’.[600]

[و قد ذكرنا ما أجابه به [ع‏] فيما تقدم من هذا الباب و هو قوله الإيمان على أربع شعب‏]

And we have already mentioned what he^-asws had answered with from this subject, and it is his^-asws word: ‘The Eman is based upon four branches.

267 وَ قَالَ ع‏ يَا ابْنَ آدَمَ لَا تَحْمِلْ هَمَّ يَوْمِكَ الَّذِي لَمْ يَأْتِكَ عَلَى يَوْمِكَ الَّذِي قَدْ أَتَاكَ فَإِنَّهُ إِنْ يَكُ [يَكُنْ‏] مِنْ عُمُرِكَ يَأْتِ اللَّهُ فِيهِ بِرِزْقِكَ‏

And he^-asws said: ‘O son of Adam^-as! Do not carry the worries of your day which has yet to come to you over your day which has already come to you, for if it does happen to be in your lifespan, Allah^-azwj will Bring its sustenance to you’’.[601]

268 وَ قَالَ ع‏ أَحْبِبْ حَبِيبَكَ هَوْناً مَا عَسَى أَنْ يَكُونَ بَغِيضَكَ يَوْماً مَا وَ أَبْغِضْ بَغِيضَكَ هَوْناً مَا عَسَى أَنْ يَكُونَ حَبِيبَكَ يَوْماً مَا

And he^-asws said: ‘Love your friend reasonably, perhaps he might become hating you one day, and hate your hateful one (enemy) reasonably, perhaps he might become your friend one day’’.[602]

269 وَ قَالَ ع‏ النَّاسُ فِي الدُّنْيَا عَامِلَانِ عَامِلٌ عَمِلَ فِي الدُّنْيَا لِلدُّنْيَا قَدْ شَغَلَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ يَخْشَى عَلَى مَنْ يَخْلُفُهُ [يُخَلِّفُ‏] الْفَقْرَ وَ يَأْمَنُهُ عَلَى نَفْسِهِ فَيُفْنِي عُمُرَهُ فِي مَنْفَعَةِ غَيْرِهِ

And he^-asws said: ‘The people in the world are two (types of) workers – a worker in the world for the world pre-occupying him away from his Hereafter. He fears the poverty upon his posterity (children), and he feels safe upon himself. So, he finishes his lifespan in benefitting others.

وَ عَامِلٌ عَمِلَ فِي الدُّنْيَا لِمَا بَعْدَهَا فَجَاءَهُ الَّذِي لَهُ مِنَ الدُّنْيَا بِغَيْرِ عَمَلٍ فَأَحْرَزَ الْحَظَّيْنِ مَعاً وَ مَلَكَ الدَّارَيْنِ جَمِيعاً فَأَصْبَحَ وَجِيهاً عِنْدَ اللَّهِ لَا يَسْأَلُ اللَّهَ حَاجَةً فَيَمْنَعُهُ [فَيَمْنَعَهُ‏]

And a worker who works in the world for what is (to come) after it. So, there does come to him from the world which is for him without having worked (for the world). So, he achieves the two shares together and owns the two houses together. He becomes a (likeable) face in the Presence of Allah^-azwj. He does not ask Allah^-azwj for anything, which He^-azwj would Prevent him’’ (so Allah^-azwj will Grant him).[603]

270 وَ رُوِيَ‏ أَنَّهُ ذُكِرَ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ فِي أَيَّامِهِ حَلْيُ الْكَعْبَةِ وَ كَثْرَتُهُ فَقَالَ قَوْمٌ‏ لَوْ أَخَذْتَهُ فَجَهَّزْتَ بِهِ جُيُوشَ الْمُسْلِمِينَ كَانَ أَعْظَمَ لِلْأَجْرِ وَ مَا تَصْنَعُ الْكَعْبَةُ بِالْحَلْيِ فَهَمَّ عُمَرُ بِذَلِكَ وَ سَأَلَ عَنْهُ أَمِيرَ الْمُؤْمِنِينَ ع

And it is reported, ‘It was mentioned in the presence of Umar Bin Al-Khattab during his days (of caliphate), ornaments of the Kabah and its abundance. A group said, ‘If you could take it and prepare armies of Muslims with it, it would be mightier of the Recompense, and what will the Kabah do with the ornaments?’ Umar thought of (doing) that and asked Amir Al-Momineen^-asws about it.

فَقَالَ ع إِنَّ هَذَا الْقُرْآنَ أُنْزِلَ عَلَى النَّبِيِّ ص [مُحَمَّدٍ ص‏] وَ الْأَمْوَالُ أَرْبَعَةٌ أَمْوَالُ الْمُسْلِمِينَ فَقَسَّمَهَا بَيْنَ الْوَرَثَةِ فِي الْفَرَائِضِ وَ الْفَيْ‏ءُ فَقَسَّمَهُ عَلَى مُسْتَحِقِّيهِ وَ الْخُمُسُ [الْخُمْسُ‏] فَوَضَعَهُ اللَّهُ حَيْثُ وَضَعَهُ وَ الصَّدَقَاتُ فَجَعَلَهَا اللَّهُ حَيْثُ جَعَلَهَا

He^-asws said: ‘This Quran was Revealed unto the Prophet^-saww (Muhammad^-saww), and the wealth is four (types of) wealth – wealth of the Muslims, so he^-saww apportioned it between the inheritors regarding the Obligations; and the ‘Fey’ (was booty), so he^-saww apportioned it upon its rightful ones; and ‘Al-Khums’, so he^-saww placed where Allah^-azwj had Placed it; and the charities, so Allah^-azwj had Made it where Allah^-azwj had Made it.

وَ كَانَ حَلْيُ الْكَعْبَةِ فِيهَا يَوْمَئِذٍ فَتَرَكَهُ اللَّهُ عَلَى حَالِهِ وَ لَمْ يَتْرُكْهُ نِسْيَاناً وَ لَمْ يَخْفَ عَلَيْهِ [عَنْهُ‏] مَكَاناً فَأَقِرَّهُ حَيْثُ أَقَرَّهُ اللَّهُ وَ رَسُولُهُ

And in those days the ornaments of the Kabah, so Allah^-azwj Left it upon its state, and He^-azwj had not left it out of forgetfulness nor was its place hidden from Him^-azwj. Therefore, let it settle what Allah^-azwj and His^-azwj Rasool^-saww had Settled it’.

فَقَالَ لَهُ عُمَرُ لَوْلَاكَ لَافْتَضَحْنَا وَ تَرَكَ الْحَلْيَ بِحَالِهِ‏

Umar said to him^-asws, ‘Had it not been for you^-asws, we would have been exposed!’ And he left the ornaments in his state’’.[604]

271 : 1 رُوِيَ‏ أَنَّهُ ع رُفِعَ إِلَيْهِ رَجُلَانِ سَرَقَا مِنْ مَالِ اللَّهِ أَحَدُهُمَا عَبْدٌ مِنْ مَالِ اللَّهِ وَ الْآخَرُ مِنْ عُرُوضِ [عُرْضِ‏] النَّاسِ-

It is reported that he^-asws, two men who had stolen from the wealth of Allah^-azwj. One of them was a slave from the wealth of Allah^-azwj, and the other was from the common people.

فَقَالَ ع أَمَّا هَذَا فَهُوَ مِنْ مَالِ اللَّهِ [فَلَا] وَ لَا حَدَّ عَلَيْهِ مَالُ اللَّهِ أَكَلَ بَعْضُهُ بَعْضاً وَ أَمَّا الْآخَرُ فَعَلَيْهِ الْحَدُّ الشَّدِيدُ فَقَطَعَ يَدَهُ‏

He^-asws said: ‘As for this one, he is from the wealth of Allah^-azwj, so there is no legal penalty upon him. The wealth of Allah^-azwj, part of it has eaten part of it; and as for the other, upon him is the severe legal penalty’. So, he^-asws cut his hand’’.[605]

272 وَ قَالَ ع‏ لَوْ قَدِ اسْتَوَتْ قَدَمَايَ مِنْ هَذِهِ الْمَدَاحِضِ‏ لَغَيَّرْتُ أَشْيَاءَ

And he^-asws said: ‘If I^-asws had affirmed my^-asws feet from these slippery (pitfalls – given time of tranquillity in the governance), I^-asws would change (some) things (as those were originally during the time of Rasool Allah^-saww)’’. (as many Islamic laws were changed during the time of 1-3 Muslim caliphs)[606]

273 وَ قَالَ ع‏ اعْلَمُوا عِلْماً يَقِيناً أَنَّ اللَّهَ لَمْ يَجْعَلْ لِلْعَبْدِ وَ إِنْ عَظُمَتْ حِيلَتُهُ وَ اشْتَدَّتْ طَلِبَتُهُ وَ قَوِيَتْ مَكِيدَتُهُ أَكْثَرَ مِمَّا سُمِّيَ لَهُ فِي الذِّكْرِ الْحَكِيمِ‏ وَ لَمْ يَحُلْ بَيْنَ الْعَبْدِ فِي ضَعْفِهِ وَ قِلَّةِ حِيلَتِهِ وَ بَيْنَ أَنْ يَبْلُغَ مَا سُمِّيَ لَهُ فِي الذِّكْرِ الْحَكِيمِ

And he^-asws said: ‘Know with certain knowledge that Allah^-azwj has not Made for the servant, and even if his means are great, and his demand is intense, and his plans are strong, any more than what has been specified for him in the Wise Reminder (Quran), and did not Form a barrier between the servants during his weakness, and lack of his means, and between his receiving what had been named for him in the Wise Reminder (Quran).

وَ الْعَارِفُ لِهَذَا الْعَامِلُ بِهِ أَعْظَمُ النَّاسِ رَاحَةً [رَحْمَةً] فِي مَنْفَعَةٍ وَ التَّارِكُ لَهُ الشَّاكُّ فِيهِ أَعْظَمُ النَّاسِ شُغُلًا [شُغْلًا] فِي مَضَرَّةٍ ‏

And the recogniser of this, the one working with it will be mightiest of the people in comfort regarding benefit, and the neglecter of it, the one doubting in it will be mightiest of the people of pre-occupation being busy in harms.

وَ رُبَّ مُنْعَمٍ عَلَيْهِ مُسْتَدْرَجٌ‏ بِالنُّعْمَى وَ رُبَّ مُبْتَلًى‏ مَصْنُوعٌ لَهُ بِالْبَلْوَى

And sometimes the one who is Favoured upon is gradually encroached by the bounties, and sometimes an afflicted one is being done good to by the afflictions.

فَزِدْ أَيُّهَا الْمُسْتَنْفِعُ [الْمُسْتَمِعُ‏] فِي شُكْرِكَ وَ قَصِّرْ مِنْ عَجَلَتِكَ وَ قِفْ عِنْدَ مُنْتَهَى رِزْقِكَ

Therefore increase, O listener, in your thanking, and reduce from your haste, and pause at the ends of your sustenance’’.[607]

274 وَ قَالَ ع‏ لَا تَجْعَلُوا عِلْمَكُمْ جَهْلًا وَ يَقِينَكُمْ شَكّاً إِذَا عَلِمْتُمْ فَاعْمَلُوا وَ إِذَا تَيَقَّنْتُمْ فَأَقْدِمُوا

And he^-asws said: ‘Do not make your knowledge to be ignorance, and your certainty as doubt. When you learn, the act (with it), and when you are certain, proceed (with acting upon it)’’.[608]

275 وَ قَالَ ع‏ إِنَّ الطَّمَعَ مُورِدٌ غَيْرُ مُصْدِرٍ وَ ضَامِنٌ غَيْرُ وَفِيٍّ وَ رُبَّمَا شَرِقَ‏ شَارِبُ الْمَاءِ قَبْلَ رِيِّهِ وَ كُلَّمَا عَظُمَ قَدْرُ الشَّيْ‏ءِ الْمُتَنَافَسِ فِيهِ عَظُمَتِ الرَّزِيَّةُ لِفَقْدِهِ وَ الْأَمَانِيُّ تُعْمِي أَعْيُنَ الْبَصَائِرِ وَ الْحَظُّ يَأْتِي مَنْ لَا يَأْتِيهِ‏

And he^-asws said: ‘The avarice is a resource without a source, and a guarantor without loyalty, and sometimes the drinker of water chokes before his saturation. Every time the worth of a thing is mighty, the one competing regarding it are of mighty distress at its loss, and the wishes blind the eyes of the insightful ones, and the share comes to the one who does not go to it’’.[609]

276 وَ قَالَ ع‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ أَنْ تُحَسِّنَ [تَحْسُنَ‏] فِي لَامِعَةِ الْعُيُونِ عَلَانِيَتِي وَ تُقَبِّحَ [تَقْبُحَ‏] فِيمَا أُبْطِنُ لَكَ سَرِيرَتِي مُحَافِظاً عَلَى رِثَاءِ [رِيَاءِ] النَّاسِ مِنْ نَفْسِي بِجَمِيعِ مَا أَنْتَ مُطَّلِعٌ عَلَيْهِ مِنِّي

And he^-asws said: ‘O Allah^-azwj! I^-asws seek Refuge with You^-azwj from being shiny in the eyes (of people) and being ugly in (Your^-azwj Presence) what I^-asws am hiding to You^-azwj of my^-asws secrets, and (may I^-asws not) be guarding upon my sins to show-off to the people from myself^-asws, with entirety of what You^-azwj are notified upon from me^-asws.

فَأُبْدِيَ لِلنَّاسِ حُسْنَ ظَاهِرِي وَ أُفْضِيَ إِلَيْكَ بِسُوءِ عَمَلِي تَقَرُّباً إِلَى عِبَادِكَ وَ تَبَاعُداً مِنْ مَرْضَاتِكَ‏

Thus, it is appearing to the people the excellence of my^-asws apparent, and I^-asws (may not be) placing to You^-azwj my^-asws evil deed to draw closer to Your^-azwj servants and distancing from Your^-azwj Satisfaction’’.[610]

277 وَ قَالَ ع: لَا وَ الَّذِي أَمْسَيْنَا مِنْهُ فِي غُبْرِ [غُبَّرِ] لَيْلَةٍ دَهْمَاءَ تَكْشِرُ عَنْ يَوْمٍ أَغَرَّ مَا كَانَ كَذَا وَ كَذَا

And he^-asws said: ‘No! By the One^-azwj Who Lets us pass from it – remainder of the night, darkness to be brightened from a day, like a bright face, such and such would not have happened’’.[611]

278 وَ قَالَ ع‏ قَلِيلٌ تَدُومُ عَلَيْهِ أَرْجَى مِنْ كَثِيرٍ مَمْلُولٍ‏ مِنْهُ‏

And he^-asws said: ‘The little that you are constant upon is more profitable than a lot one gets weary of (doing it as a burden)’’.[612]

279 وَ قَالَ ع‏ إِذَا أَضَرَّتِ النَّوَافِلُ بِالْفَرَائِضِ فَارْفُضُوهَا

And he^-asws said: ‘When the optional (good deeds) are harmful to the obligations, reject these’’.[613]

280 وَ قَالَ ع‏ مَنْ تَذَكَّرَ بُعْدَ السَّفَرِ اسْتَعَدَّ

And he^-asws said: ‘One who keeps in mind the distance of the journey, will prepare (for it)’’.[614]

281 وَ قَالَ ع‏ لَيْسَتِ [الرُّؤْيَةُ] الرَّوِيَّةُ كَالْمُعَايَنَةِ مَعَ الْإِبْصَارِ فَقَدْ تَكْذِبُ الْعُيُونُ أَهْلَهَا وَ لَا يَغُشُّ الْعَقْلُ مَنِ اسْتَنْصَحَهُ‏

‘The seeing (with eyes) does not equate with the witnessing with the insight, as seeing with the eyes have been belied its people (who also saw the same), but the one likes to take advice from the intellect would not be enticed (like the illusion of the eyes)’’.[615]

282 وَ قَالَ ع‏ بَيْنَكُمْ وَ بَيْنَ الْمَوْعِظَةِ حِجَابٌ مِنَ الْغِرَّةِ

And he^-asws said: ‘Between you and the preaching, there is a veil of deception’’.[616]

283 وَ قَالَ ع‏ جَاهِلُكُمْ مُزْدَادٌ وَ عَالِمُكُمْ مُسَوِّفٌ‏

And he^-asws said: ‘Your ignorant ones are of more deeds and your learned ones are deficient’’.[617]

284 وَ قَالَ ع‏ قَطَعَ الْعِلْمُ عُذْرَ الْمُتَعَلِّلِينَ‏

And he^-asws said: ‘The knowledge cuts off the excuse of the excusers’’.[618]

285 وَ قَالَ ع‏ كُلُّ مُعَاجَلٍ يَسْأَلُ الْإِنْظَارَ وَ كُلُّ مُؤَجَّلٍ‏ يَتَعَلَّلُ بِالتَّسْوِيفِ‏

And he^-asws said: ‘Everyone who is hastened (to the death) asks for the respite (from death), and every one (from whom death is) delayed (so he starts his) excuses with the procrastination (of doing good deeds)’’.[619]

286 وَ قَالَ ع‏ مَا قَالَ النَّاسُ لِشَيْ‏ءٍ طُوبَى لَهُ إِلَّا وَ قَدْ [خَبَّأَ] خَبَأَ لَهُ الدَّهْرُ يَوْمَ سَوْءٍ

And he^-asws said: ‘The people will not say for anything, ‘Beatitude’ (adore it in fascination) but the times have hidden an evil day for it’’.[620]

287 [وَ قَالَ ع وَ قَدْ] وَ سُئِلَ عَنِ الْقَدَرِ فَقَالَ طَرِيقٌ مُظْلِمٌ فَلَا تَسْلُكُوهُ- [ثُمَّ سُئِلَ ثَانِياً فَقَالَ‏] وَ بَحْرٌ عَمِيقٌ فَلَا تَلِجُوهُ- [ثُمَّ سُئِلَ ثَالِثاً فَقَالَ‏] وَ سِرُّ اللَّهِ فَلَا تَتَكَلَّفُوهُ‏

And he^-asws said, and he^-asws had been asked about the Pre-determination: ‘(It is) a dark road, so do not travel it, and it is a deep ocean, so do not dive into it, and it is a secret of Allah^-azwj, so do not encumber yourself with it’’.[621]

288 وَ قَالَ ع: إِذَا أَرْذَلَ‏ اللَّهُ عَبْداً حَظَرَ عَلَيْهِ الْعِلْمَ‏

And he^-asws said: ‘When Allah^-azwj Despises (Hates) a servant, He^-azwj Bars the knowledge upon him’’.[622]

289 وَ قَالَ ع: كَانَ لِي فِيمَا مَضَى أَخٌ فِي اللَّهِ وَ كَانَ [يُعَظِّمُهُ‏] يُعْظِمُهُ فِي عَيْنِي صِغَرُ الدُّنْيَا فِي عَيْنِهِ وَ كَانَ خَارِجاً مِنْ سُلْطَانِ بَطْنِهِ فَلَا يَشْتَهِي [يَتَشَهَّى‏] مَا لَا يَجِدُ وَ لَا يُكْثِرُ إِذَا وَجَدَ

And he^-asws said: ‘In what is past there was a brother for me^-asws for the Sake of Allah^-azwj, and he was magnificent in my^-asws eyes (because) the world was insignificant in his eyes, and he was outside from the authority of his belly, so he would not desire what he could not find, nor ask for more when he did find it.

وَ كَانَ أَكْثَرَ دَهْرِهِ صَامِتاً فَإِنْ قَالَ بَذَّ الْقَائِلِينَ وَ نَقَعَ غَلِيلَ‏ السَّائِلِينَ وَ كَانَ ضَعِيفاً مُسْتَضْعَفاً فَإِنْ جَاءَ الْجِدُّ فَهُوَ لَيْثُ غَابٍ [لَيْثٌ عَادٍ] وَ صِلُ‏ وَادٍ لَا يُدْلِي‏ بِحُجَّةٍ حَتَّى يَأْتِيَ قَاضِياً

And most of his life he was fasting. If he said (something), it would silence the (other) speakers, and he quenched the thirst of the questioners, and he was (physically) weak, weakened. But when the battle came, he would be a lion of a jungle or a serpent of a valley. He did not present evidence with any argument until it would be decisive.

وَ كَانَ لَا يَلُومُ أَحَداً عَلَى مَا [لَا] يَجِدُ الْعُذْرَ فِي مِثْلِهِ حَتَّى يَسْمَعَ اعْتِذَارَهُ وَ كَانَ لَا يَشْكُو وَجَعاً إِلَّا عِنْدَ بُرْئِهِ وَ كَانَ يَقُولُ مَا يَفْعَلُ [مَا يَقُولُ‏] وَ لَا يَقُولُ مَا لَا يَفْعَلُ وَ كَانَ إِذَا [إِنْ‏] غُلِبَ عَلَى الْكَلَامِ لَمْ يُغْلَبْ عَلَى السُّكُوتِ

And he would not blame anyone upon what he could not find the excuse in (a matter) similar to it, until he had heard his excuse, and he would neither complain of pain except during its departure, and he would say what he would do, and he would not say what he would not do, and whenever he was overcome upon the talk, he would not be overcome upon the silence.

وَ كَانَ عَلَى [أَنْ يَسْمَعَ‏] مَا يَسْمَعُ أَحْرَصَ مِنْهُ عَلَى أَنْ يَتَكَلَّمَ وَ كَانَ إِذَا بَدَهَهُ‏ أَمْرَانِ يَنْظُرُ [نَظَرَ] أَيُّهُمَا أَقْرَبُ إِلَى الْهَوَى [فَخَالَفَهُ‏] فَيُخَالِفُهُ

And he was more eager upon what listening than he was upon the speaking, and whenever two matters confronted him, he would look at whichever of the two was closer to the desires, so he would oppose it.

فَعَلَيْكُمْ بِهَذِهِ الْخَلَائِقِ فَالْزَمُوهَا وَ تَنَافَسُوا فِيهَا فَإِنْ لَمْ تَسْتَطِيعُوهَا فَاعْلَمُوا أَنَّ أَخْذَ الْقَلِيلِ خَيْرٌ مِنْ تَرْكِ الْكَثِيرِ

Upon you all is to be with these mannerisms, so stick with these and compete in these. If you are not able, then know that taking the little is better than leaving the more’’.[623]

290 وَ قَالَ ع‏ لَوْ لَمْ يَتَوَعَّدِ اللَّهُ [سُبْحَانَهُ‏] عَلَى مَعْصِيَتِهِ لَكَانَ يَجِبُ أَلَّا يُعْصَى شُكْراً لِنِعَمِهِ‏

And he^-asws said: ‘Even if Allah^-azwj had not Threatened upon disobeying Him^-azwj, it would still have obligated that He^-azwj should not be disobeyed as a gratefulness for His^-azwj Favours’’.[624]

291 : وَ قَالَ ع [لِلْأَشْعَثِ بْنِ قَيْسٍ وَ قَدْ عَزَّاهُ عَنِ ابْنٍ لَهُ‏] وَ قَدْ عَزَّى الْأَشْعَثَ بْنَ قَيْسٍ عَنِ ابْنٍ لَهُ‏ يَا أَشْعَثُ إِنْ تَحْزَنْ عَلَى ابْنِكَ فَقَدِ اسْتَحَقَّتْ [ذَلِكَ مِنْكَ‏] مِنْكَ ذَلِكَ الرَّحِمُ وَ إِنْ تَصْبِرْ فَفِي اللَّهِ مِنْ كُلِّ مُصِيبَةٍ

‘And he^-asws said, and he^-asws was consoling Al-Asha’s Bin Qays for (the death) of a son of his: ‘O Ash’as! If you were to grieve upon your son, so that is rightful from you due to the kinship, and if you were to be patient, then in Allah^-azwj is a replacement from every difficulty.

خَلَفٌ يَا أَشْعَثُ إِنْ صَبَرْتَ جَرَى عَلَيْكَ الْقَدَرُ وَ أَنْتَ مَأْجُورٌ وَ إِنْ جَزِعْتَ جَرَى عَلَيْكَ الْقَدَرُ وَ أَنْتَ مَأْزُورٌ

O Ash’as! If you were to be patient, the Pre-determination would flow upon you anyway and you will be Rewarded, and if you were to panic, it would still flow upon you and you would be sinful.

يَا أَشْعَثُ ابْنُكَ سَرَّكَ وَ هُوَ بَلَاءٌ وَ فِتْنَةٌ وَ حَزَنَكَ‏ وَ هُوَ ثَوَابٌ وَ رَحْمَةٌ

O Ash’as! Your son cheered you (when he was born), and he was a trial and a Fitna, and he has grieved you (by his death), and it is a Reward and a Mercy’’.[625]

292 : وَ قَالَ ع [عِنْدَ وقُوُفِهِ‏] عَلَى قَبْرِ رَسُولِ اللَّهِ ص سَاعَةَ دَفْنِهِ [دُفِنَ رَسُولُ اللَّهِ ص‏]- إِنَّ الصَّبْرَ لَجَمِيلٌ إِلَّا عَنْكَ وَ إِنَّ الْجَزَعَ لَقَبِيحٌ إِلَّا عَلَيْكَ وَ إِنَّ الْمُصَابَ بِكَ لَجَلِيلٌ وَ إِنَّهُ قَبْلَكَ وَ بَعْدَكَ لَجَلَلٌ [لَقَلِيلٌ‏]

And he^-asws said at his^-asws pausing at the grave of Rasool-Allah^-saww at the times he^-asws had buried Rasool-Allah^-saww: ‘The patience is beautiful except about you^-saww, and the panic is ugly except upon you^-saww, and the calamity with you^-saww is mighty, and before you^-saww and after you^-saww, the mighty is little’’.[626]

293 وَ قَالَ ع‏ لَا تَصْحَبِ الْمَائِقَ‏ فَإِنَّهُ يُزَيِّنُ لَكَ فِعْلَهُ وَ يَوَدُّ أَنْ تَكُونَ مِثْلَهُ‏

And he^-asws said: ‘Do not accompany the detestable one, for he will adorn his actions to you and would love for you to be like him’’.[627]

294 [وَ قَالَ ع‏] وَ قَدْ سُئِلَ عَنْ مَسَافَةِ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ فَقَالَ ع مَسِيرَةُ يَوْمٍ لِلشَّمْسِ‏

And he^-asws said, and he^-asws had been asked about the distance between the east and the west: ‘Travel distance of one day for the sun’’.[628]

295 وَ قَالَ ع‏ أَصْدِقَاؤُكَ ثَلَاثَةٌ وَ أَعْدَاؤُكَ ثَلَاثَةٌ فَأَصْدِقَاؤُكَ صَدِيقُكَ وَ صَدِيقُ صَدِيقِكَ وَ عَدُوُّ عَدُوِّكَ وَ أَعْدَاؤُكَ عَدُوُّكَ وَ عَدُوُّ صَدِيقِكَ وَ صَدِيقُ عَدُوِّكَ‏

And he^-asws said: ‘Your friends are three and your enemies are three. Your friends are – your friend, and friend of your friend, and enemy of your enemy; and your enemies are – your enemy, and enemy of your friend, and friend of your enemy’’.[629]

296 وَ قَالَ ع‏ لِرَجُلٍ رَآهُ يَسْعَى عَلَى عَدُوٍّ لَهُ بِمَا فِيهِ إِضْرَارٌ بِنَفْسِهِ إِنَّمَا أَنْتَ كَالطَّاعِنِ نَفْسَهُ لِيَقْتُلَ رِدْفَهُ‏

And he^-asws said to a man he^-asws saw striving against an enemy of his with what was harmful in it for himself: ‘But rather, you are like the one stabbing himself in order to kill the one behind him’’.[630]

297 وَ قَالَ ع‏ مَا أَكْثَرَ الْعِبَرَ وَ أَقَلَّ الِاعْتِبَارَ

And he^-asws said: ‘How plenty are the lessons, and few are the learners’’.[631]

298 وَ قَالَ ع‏ مَنْ بَالَغَ فِي الْخُصُومَةِ أَثِمَ وَ مَنْ قَصَّرَ فِيهَا ظُلِمَ وَ لَا يَسْتَطِيعُ أَنْ يَتَّقِيَ اللَّهَ مَنْ خَاصَمَ‏

And he^-asws said: ‘One going to the extreme in the disputing sins, and the one deficient in it will be oppressed, and the one who disputes you is not capable of fearing Allah^-azwj’’.[632]

299 وَ قَالَ ع‏ مَا أَهَمَّنِي [أَمْرٌ] ذَنْبٌ أُمْهِلْتُ بَعْدَهُ حَتَّى أُصَلِّيَ رَكْعَتَيْنِ وَ أَسْأَلَ اللَّهَ الْعَافِيَةَ

And he^-asws said: ‘A sin (matter) does not worry me^-asws, if I^-asws were to be Respited after it until I^-asws pray two Cycles Salat and ask Allah^-azwj for the well-being’’.[633]

300 وَ سُئِلَ ع كَيْفَ يُحَاسِبُ اللَّهُ الْخَلْقَ عَلَى كَثْرَتِهِمْ فَقَالَ ع كَمَا يَرْزُقُهُمْ عَلَى كَثْرَتِهِمْ فَقِيلَ كَيْفَ يُحَاسِبُهُمْ وَ لَا يَرَوْنَهُ فَقَالَ ع كَمَا يَرْزُقُهُمْ وَ لَا يَرَوْنَهُ‏

And he^-asws was asked, ‘How will the Creator Reckon the people upon their large numbers?’ He^-asws said: ‘Just as He^-azwj Sustains them upon their large numbers’. It was said, ‘How will He^-azwj be Reckoning them and they will not be seeing Him^-azwj?’ He^-asws said: ‘Just as He^-azwj Sustains them and they do not see Him^-azwj’’.[634]

301 وَ قَالَ ع‏ رَسُولُكَ تَرْجُمَانُ عَقْلِكَ وَ كِتَابُكَ أَبْلَغُ مَا يَنْطِقُ عَنْكَ‏

And he^-asws said: ‘Your messenger is an interpreter of your intellect, and your letter is most eloquent one speaking on your behalf’’.[635]

302 وَ قَالَ ع‏ مَا الْمُبْتَلَى الَّذِي قَدِ اشْتَدَّ بِهِ الْبَلَاءُ بِأَحْوَجَ إِلَى الدُّعَاءِ- [مِنَ الْمُعَافَى‏] الَّذِي لَا يَأْمَنُ الْبَلَاءَ

And he^-asws said: ‘The one whom the affliction has intensified with is not needier to the supplication than the one spared of the affliction but is no safe from it’’.[636]

303 وَ قَالَ ع‏ النَّاسُ أَبْنَاءُ الدُّنْيَا وَ لَا يُلَامُ الرَّجُلُ عَلَى حُبِّ أُمِّهِ‏

And he^-asws said: ‘The people are sons of the world, and the man cannot be blamed upon loving his mother (being preoccupied and neglecting her)’’.[637]

304 وَ قَالَ ع‏ إِنَّ الْمِسْكِينَ رَسُولُ اللَّهِ فَمَنْ مَنَعَهُ فَقَدْ مَنَعَ اللَّهَ وَ مَنْ أَعْطَاهُ فَقَدْ أَعْطَى اللَّهَ‏

And he^-asws said: ‘The poor is Rasool-Allah^-saww. The one who prevents him^-saww, prevents Allah^-azwj, and one who gives him^-saww, gives Rasool-Allah^-saww’’.[638]

305 وَ قَالَ ع‏ مَا زَنَى غَيُورٌ قَطُّ

And he^-asws said: ‘A man of self-respect does not commit adultery’’.[639]

306 وَ قَالَ ع‏ كَفَى بِالْأَجَلِ حَارِساً

He^-asws said: ‘Suffice with the term as a guard’’.[640]

307 وَ قَالَ ع‏ يَنَامُ الرَّجُلُ عَلَى الثُّكْلِ‏ وَ لَا يَنَامُ عَلَى الْحَرَبِ‏

And he^-asws said: ‘The man can sleep upon the bereavement, and (but) he cannot sleep upon the loss of wealth’’.[641]

[قال [السيد] الرضي و معنى ذلك أنه يصبر على قتل الأولاد و لا يصبر على سلب الأموال‏]

Al-Seyyid Al-Razi (compiler) said, ‘And meaning of that is that he would be patient upon killing of the children, and he cannot be patient upon the plunder of the wealth’.

308 وَ قَالَ ع‏ مَوَدَّةُ الْآبَاءِ قَرَابَةٌ بَيْنَ الْأَبْنَاءِ وَ الْقَرَابَةُ إِلَى الْمَوَدَّةِ أَحْوَجُ [إِلَى الْمَوَدَّةِ] مِنَ الْمَوَدَّةِ إِلَى الْقَرَابَةِ

And he^-asws said: ‘Cordiality of the fathers is relationship between the sons. The relationship is needier to the cordiality (friendliness) than the cordiality is to the relationship’’.[642]

309 وَ قَالَ ع‏ اتَّقُوا ظُنُونَ الْمُؤْمِنِينَ فَإِنَّ اللَّهَ تَعَالَى جَعَلَ الْحَقَّ عَلَى أَلْسِنَتِهِمْ‏

‘And he^-asws said: ‘Fear the thoughts of the Momineen, for Allah^-azwj the Glorious Makes the truth to be upon their tongues’’.[643]

310 وَ قَالَ ع‏ لَا يَصْدُقُ إِيمَانُ عَبْدٍ حَتَّى يَكُونَ بِمَا فِي يَدِ اللَّهِ [سُبْحَانَهُ‏] أَوْثَقَ مِنْهُ بِمَا فِي يَدِهِ‏

And he^-asws said: ‘Do not ratify the Eman of a servant until he happens to be more trusting with what is in the hands of Allah^-azwj the Glorious, than he is with what is in his own hands’’.[644]

311 وَ قَالَ ع‏ لِأَنَسِ بْنِ مَالِكٍ وَ قَدْ كَانَ بَعَثَهُ إِلَى طَلْحَةَ وَ الزُّبَيْرِ لَمَّا جَاءَ إِلَى الْبَصْرَةِ يُذَكِّرُهُمَا شَيْئاً مِمَّا [قَدْ] سَمِعَهُ مِنْ رَسُولِ اللَّهِ ص فِي مَعْنَاهُمَا فَلَوَى عَنْ ذَلِكَ فَرَجَعَ إِلَيْهِ فَقَالَ إِنِّي أُنْسِيتُ ذَلِكَ الْأَمْرَ

And he^-asws said to Anas Bin Malik (a well-known fabricator), and he^-asws had sent him to Talha and Al-Zubeyr, that when he gets to Al-Basra, he should remind them both of something from what he had heard from Rasool-Allah^-saww regarding them. He turned back from that and returned to him^-asws and said, ‘I forgot that matter’.

فَقَالَ ع إِنْ كُنْتَ كَاذِباً فَضَرَبَكَ اللَّهُ بِهَا بَيْضَاءَ لَامِعَةً لَا تُوَارِيهَا الْعِمَامَةُ

He^-asws said: ‘If you are lying, then may Allah^-azwj Strike you with white spots even the turban cannot cover up’’.

[قال الرضي يعني البرص فأصاب أنسا هذا الداء فيما بعد في وجهه فكان لا يرى إلا [متبرقعا] مبرقعا]

Al-Razi (compiler) said, ‘It means the vitiligo. This disease struck Anas afterwards in his face, and he was not seen except as veiled’.[645]

312 وَ قَالَ ع‏ إِنَّ لِلْقُلُوبِ إِقْبَالًا وَ إِدْبَاراً فَإِذَا أَقْبَلَتْ فَاحْمِلُوهَا عَلَى النَّوَافِلِ وَ إِذَا أَدْبَرَتْ فَاقْتَصِرُوا بِهَا عَلَى الْفَرَائِضِ‏

And he^-asws said: ‘For the hearts there is going forward and turning back. When they move forwards, then carry them upon the optional (Salats), and when they turn back, then shorten with these upon the obligations’’.[646]

313 وَ قَالَ ع‏ وَ فِي الْقُرْآنِ نَبَأُ مَا قَبْلَكُمْ وَ خَبَرُ مَا بَعْدَكُمْ وَ حُكْمُ مَا بَيْنَكُمْ‏

And he^-asws said: ‘And in the Quran there is news of what was before you, and news of what is after you, and rulings of what is among you (religious rulings)’’.[647]

314 وَ قَالَ ع‏ رُدُّوا الْحَجَرَ مِنْ حَيْثُ جَاءَ فَإِنَّ الشَّرَّ لَا يَدْفَعُهُ إِلَّا الشَّرُّ

And he^-asws said: ‘Return the stone to where it has come from, for the evil cannot be repelled except by the evil’’.[648]

315 وَ قَالَ ع‏ لِكَاتِبِهِ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ أَلِقْ‏ دَوَاتَكَ وَ أَطِلْ جِلْفَةَ قَلَمِكَ وَ فَرِّجْ بَيْنَ السُّطُورِ وَ قَرْمِطْ بَيْنَ الْحُرُوفِ فَإِنَّ ذَلِكَ أَجْدَرُ بِصَبَاحَةِ الْخَطِّ

‘And he^-asws said to his^-asws scribe Ubeydullah Bin Abu Rafie: ‘Make your ink to be sticky, and sharpen the nib of your pen, and separate between the lines, and close-up between the letters, for that would be best suited for the beauty of the handwriting’’.[649]

316 وَ قَالَ ع‏ أَنَا يَعْسُوبُ الْمُؤْمِنِينَ وَ الْمَالُ يَعْسُوبُ الْفُجَّارِ

And he^-asws said: ‘I^-asws am a leader of the Momineen^-asws and the wealth is leader of the immoral’’.[650]

[قال الرضي و معنى ذلك أن المؤمنين يتبعونني و الفجار يتبعون المال كما تتبع النحل يعسوبها و هو رئيسها]

Al-Razi (compiler) said, ‘And the meaning of that is, ‘The Momineen are seeking me^-asws while the immoral are seeking the wealth, just as the bees seek their ‘Yasoob’, and it is their chief’.

317 وَ قَالَ لَهُ بَعْضُ الْيَهُودِ [لِبَعْضِ الْيَهُودِ حِينَ قَالَ لَهُ‏] مَا دَفَنْتُمْ نَبِيَّكُمْ حَتَّى اخْتَلَفْتُمْ فِيهِ

And one of the Jews said to him^-asws (He^-asws said to one of the Jews when he said to him^-asws), ‘You (Muslims) had not even buried your Prophet^-saww until you differed regarding him^-saww’.

فَقَالَ ع لَهُ إِنَّمَا اخْتَلَفْنَا عَنْهُ لَا فِيهِ وَ لَكِنَّكُمْ مَا جَفَّتْ أَرْجُلُكُمْ مِنَ الْبَحْرِ حَتَّى قُلْتُمْ لِنَبِيِّكُمْ- اجْعَلْ لَنا إِلهاً كَما لَهُمْ آلِهَةٌ قالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ‏

He^-asws said to him: ‘But rather we (Muslims) differed about him^-saww not regarding him^-saww, while you (Jews), your legs had not even dried from the sea until you said to your Prophet^-as: ‘O Musa! Make a god for us just as there is a god for them’. He said, ‘You are an ignorant people [7:138]’’.[651]

318 وَ قِيلَ لَهُ [ع‏] بِأَيِّ شَيْ‏ءٍ غَلَبْتَ الْأَقْرَانَ فَقَالَ ع [قَالَ‏] مَا لَقِيتُ رَجُلًا [أَحَداً] إِلَّا أَعَانَنِي عَلَى نَفْسِهِ‏

And it was said to him^-asws, ‘By which thing did you^-asws overcome the adversaries?’ He^-asws said: ‘I^-asws did not meet anyone (in battle) except he assisted me^-asws against himself’’.[652]

[قال الرضي [رحمه الله تعالى‏] يومئ بذلك إلى تمكن هيبته في القلوب‏]

Al-Razi, may Allah^-azwj the Exalted have Mercy on him, said, ‘He^-asws is gesturing to his^-asws awe into the hearts (of the enemies) enabling him^-asws’.

[325] 319 وَ قَالَ ع‏ لِابْنِهِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ يَا بُنَيَّ إِنِّي أَخَافُ عَلَيْكَ الْفَقْرَ فَاسْتَعِذْ بِاللَّهِ مِنْهُ فَإِنَّ الْفَقْرَ مَنْقَصَةٌ لِلدِّينِ مَدْهَشَةٌ لِلْعَقْلِ دَاعِيَةٌ لِلْمَقْتِ‏

And he^-asws said to his^-asws son Muhammad: ‘O my^-asws son! I^-asws fear the poverty upon you, so seek Refuge with Allah^-azwj from it, for the poverty is a reducer of the religion, perplexing to the intellect, caller to the hateful ones’’.[653]

320 وَ قَالَ ع‏ لِسَائِلٍ سَأَلَهُ عَنْ مُعْضِلَةٍ [مَسْأَلَةٍ] سَلْ تَفَقُّهاً وَ لَا تَسْأَلْ تَعَنُّتاً فَإِنَّ الْجَاهِلَ الْمُتَعَلِّمَ شَبِيهٌ بِالْعَالِمِ وَ إِنَّ الْعَالِمَ الْمُتَعَسِّفَ [الْمُتَعَنِّتَ‏] شَبِيهٌ بِالْجَاهِلِ الْمُتَعَنِّتِ‏

And he^-asws said: ‘Amir Al-Momineen^-asws said to a questioner asking him^-asws a complicated question: ‘Ask to understand, and do not ask for being obstinate, for the ignorant one student resembles with the scholar (because he is learning), and the intransigent (inflexible) scholar resembles the ignorant one’’.[654]

321 وَ قَالَ ع‏ لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ [رَضِيَ اللَّهُ عَنْهُ‏] وَ قَدْ أَشَارَ إِلَيْهِ فِي شَيْ‏ءٍ لَمْ يُوَافِقْ رَأْيَهُ لَكَ أَنْ تُشِيرَ عَلَيَّ وَ أَرَى فَإِنْ [فَإِذَا] عَصَيْتُكَ فَأَطِعْنِي‏

And he^-asws said to Abdullah Bin Al-Abbas, and he^-asws had consulted him regarding something and was not concordant with his^-asws view: ‘For you is to advise to me^-asws and I^-asws take a view. When I^-asws disobey (don’t agree with) you, then follow me^-asws’’.[655]

322 وَ رُوِيَ: أَنَّهُ ع لَمَّا وَرَدَ الْكُوفَةَ قَادِماً مِنْ صِفِّينَ مَرَّ بِالشِّبَامِيِّينَ‏ فَسَمِعَ بُكَاءَ النِّسَاءِ عَلَى قَتْلَى صِفِّينَ وَ خَرَجَ إِلَيْهِ حَرْبُ بْنُ شُرَحْبِيلَ الشِّبَامِيِّ وَ كَانَ مِنْ وُجُوهِ قَوْمِهِ فَقَالَ ع لَهُ أَ تَغْلِبُكُمْ [يَغْلِبُكُمْ‏] نِسَاؤُكُمْ عَلَى مَا أَسْمَعُ أَ لَا تَنْهَوْنَهُنَّ عَنْ هَذَا الرَّنِينِ‏

It is reported that when he^-asws he was coming to Al-Kufa coming back from Siffeen, he^-asws passed by Al-Shamiyeyn. He^-asws heard the wailing of women upon the ones slain at Siffeen, and Harb Bin Shirjeel went to him^-asws, and he was from the (well-known) faces of his community. Are you being overcome by your women upon what I^-asws hear? Will you not end them from this whining?’

وَ أَقْبَلَ حَرْبٌ يَمْشِي مَعَهُ وَ هُوَ ع رَاكِبٌ فَقَالَ ع [لَهُ‏] ارْجِعْ فَإِنَّ مَشْيَ مِثْلِكَ مَعَ مِثْلِي فِتْنَةٌ لِلْوَالِي وَ مَذَلَّةٌ لِلْمُؤْمِنِ‏

And he went walking with him^-asws, and he^-asws was riding. He^-asws said to him: ‘Return, for the walking of the likes of you with the likes of me^-asws is Fitna for the ruler, and humiliation for the Momin’’.[656]

323 وَ قَالَ ع‏ وَ قَدْ مَرَّ بِقَتْلَى الْخَوَارِجِ يَوْمَ النَّهْرَوَانِ بُؤْساً لَكُمْ لَقَدْ ضَرَّكُمْ مَنْ غَرَّكُمْ فَقِيلَ لَهُ مَنْ غَرَّهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ

He^-asws said, and he^-asws had passed by the slain Kharijites on the day of the river: ‘Misery for you all! He has harmed you, the one who deceived you’. It was said to him^-asws, ‘Who deceived them, O Amir Al-Momineen^-asws!?’

فَقَالَ الشَّيْطَانُ الْمُضِلُّ وَ الْأَنْفُسُ [النَّفْسُ‏] الْأَمَّارَةُ بِالسُّوءِ غَرَّتْهُمْ بِالْأَمَانِيِّ وَ فَسَحَتْ لَهُمْ بِالْمَعَاصِي [فِي الْمَعَاصِي‏] وَ وَعَدَتْهُمُ الْإِظْهَارَ فَاقْتَحَمَتْ بِهِمُ النَّارَ

He^-asws said: ‘Satan^-la the misguided, and the soul instructing with the evil, with the hopes, and charmed them into the (acts of) disobedience, and promised them the prevailing (overcoming), but (instead) stormed with them into the Fire’’.[657]

324 وَ قَالَ ع‏ اتَّقُوا مَعَاصِيَ اللَّهِ فِي الْخَلَوَاتِ فَإِنَّ الشَّاهِدَ هُوَ الْحَاكِمُ‏

And he^-asws said: ‘Fear disobedience of Allah^-azwj in the privacy, for the Witnessing One^-azwj is the Judge’’.[658]

325 : وَ قَالَ ع‏ لَمَّا بَلَغَهُ قَتْلُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ [رَضِيَ اللَّهُ عَنْهُ‏]- إِنَّ حُزْنَنَا عَلَيْهِ عَلَى قَدْرِ سُرُورِهِمْ بِهِ إِلَّا أَنَّهُمْ نَقَصُوا [نُقِصُوا] بَغِيضاً وَ نَقَصْنَا [نُقِصْنَا] حَبِيباً

And he^-asws said when the killing of Muhammad Bin Abu Bakr reached him^-asws: ‘Our grief upon him is in accordance with their happiness with it except they are deficient of a hater, and we are deficient of a beloved’’.[659]

326 وَ قَالَ ع: الْعُمُرُ الَّذِي أَعْذَرَ اللَّهُ فِيهِ إِلَى ابْنِ آدَمَ سِتُّونَ سَنَةً

And he^-asws said: ‘The age in which Allah^-azwj Excuses a son of Adam^-as, is sixty years’’.[660]

327 وَ قَالَ ع‏ مَا ظَفِرَ مَنْ ظَفِرَ الْإِثْمُ بِهِ وَ الْغَالِبُ بِالشَّرِّ مَغْلُوبٌ‏

And he^-asws said: ‘He has not succeeded, the one whom the sin has succeeded with, and the one who is overcome with the evil, is the one truly overcome’’.[661]

328 وَ قَالَ ع‏ إِنَّ اللَّهَ سُبْحَانَهُ فَرَضَ فِي أَمْوَالِ الْأَغْنِيَاءِ أَقْوَاتَ الْفُقَرَاءِ فَمَا جَاعَ فَقِيرٌ إِلَّا بِمَا مُتِّعَ بِهِ غَنِيٌّ وَ اللَّهُ تَعَالَى [جَدُّهُ‏] سَائِلُهُمْ عَنْ ذَلِكَ‏

And he^-asws said: ‘Allah^-azwj the glorious has Imposed in wealth of the rich, daily subsistence of the poor. So, a poor one will not be hungry except due to what the rich have enjoyed with it (more than his right), and Allah^-azwj the Exalted will Question them (rich ones) about that (why did they ignored poor?)’’.[662]

329 وَ قَالَ ع‏ الِاسْتِغْنَاءُ عَنِ الْعُذْرِ أَعَزُّ مِنَ الصِّدْقِ بِهِ‏

And he^-asws said: ‘The needlessness from the apologising is dearer than the truthfulness with it (having to ask for an apology)’’.[663]

330 وَ قَالَ ع‏ أَقَلُّ مَا يَلْزَمُكُمْ لِلَّهِ [سُبْحَانَهُ‏] أَلَّا تَسْتَعِينُوا بِنِعَمِهِ عَلَى مَعَاصِيهِ‏

And he^-asws: ‘The least of what necessitates you for Allah^-azwj is that you don’t be assisted by His^-azwj bounties upon disobeying Him^-azwj’’.[664]

331 وَ قَالَ ع‏ إِنَّ اللَّهَ سُبْحَانَهُ جَعَلَ الطَّاعَةَ غَنِيمَةَ الْأَكْيَاسِ‏ عِنْدَ تَفْرِيطِ الْعَجَزَةِ

And he^-asws said: ‘Allah^-azwj the Glorious Made the obedience as a war booty of the clever ones with the excessive inabilities’’.[665]

332 وَ قَالَ ع‏ السُّلْطَانُ وَزَعَةُ اللَّهِ فِي أَرْضِهِ‏

And he^-asws said: ‘The ruler is a distributor of Allah^-azwj in His^-azwj earth’’.[666]

333 وَ قَالَ ع‏ فِي صِفَةِ الْمُؤْمِنِ الْمُؤْمِنُ بِشْرُهُ‏ فِي وَجْهِهِ وَ حُزْنُهُ فِي قَلْبِهِ أَوْسَعُ شَيْ‏ءٍ صَدْراً وَ أَذَلُّ شَيْ‏ءٍ نَفْساً يَكْرَهُ الرِّفْعَةَ وَ يَشْنَأُ السُّمْعَةَ طَوِيلٌ غَمُّهُ بَعِيدٌ هَمُّهُ كَثِيرٌ صَمْتُهُ مَشْغُولٌ وَقْتُهُ شَكُورٌ صَبُورٌ مَغْمُورٌ بِفِكْرَتِهِ ضَنِينٌ‏ بِخَلَّتِهِ‏ سَهْلُ الْخَلِيقَةِ لَيِّنُ الْعَرِيكَةِ نَفْسُهُ أَصْلَبُ مِنَ الصَّلْدِ وَ هُوَ أَذَلُّ مِنَ الْعَبْدِ

And he^-asws said regarding the characteristics of the Momin, his smile is in his face but his grief is in his heart. His chest is the most capacious of things, and his soul is the humblest of things. He dislikes high position and hates to be famous. His grief is long, his concerns are far-reaching, his silence is a lot, his time is pre-occupied. He is thankful, patient, immersed in his thoughts, attached with his privacy, easy-going manners, soft of temperament. He is stronger than the steel, and he is humbler than the slave’’.[667]

334 وَ قَالَ ع‏ لَوْ رَأَى الْعَبْدُ الْأَجَلَ وَ مَصِيرَهُ لَأَبْغَضَ الْأَمَلَ وَ غُرُورَهُ‏

And he^-asws said: ‘If the servant were to see his death and it’s quickness to him, he would hate the long hopes and its deceptions’’.[668]

335 وَ قَالَ ع‏ لِكُلِّ امْرِئٍ فِي مَالِهِ شَرِيكَانِ الْوَارِثُ وَ الْحَوَادِثُ‏

And he^-asws said: ‘For every person from his wealth, there are two participants – the inheritors and the accidents (destruction of resources)’’.[669]

336 وَ قَالَ ع‏ الْمَسْئُولُ حُرٌّ حَتَّى يَعِدَ

And he^-asws said: ‘The one questioned is free until he promises (then becomes a slave of his given words)’’.[670]

337 وَ قَالَ ع‏ الدَّاعِي بِلَا عَمَلٍ كَالرَّامِي بِلَا وَتَرٍ

And he^-asws said: ‘The one who supplicates without (having done) deeds is like the shooter (of arrows) without a bow string’’.[671]

338 وَ قَالَ ع‏ الْعِلْمُ عِلْمَانِ مَطْبُوعٌ وَ مَسْمُوعٌ‏ وَ لَا يَنْفَعُ الْمَسْمُوعُ إِذَا لَمْ يَكُنِ الْمَطْبُوعُ‏

And he^-asws said: ‘The knowledge is two (types of) knowledge: written, and spoken, and the heard will not benefit when it does not become the written’’.[672]

339 وَ قَالَ ع‏ صَوَابُ الرَّأْيِ بِالدُّوَلِ يُقْبِلُ بِإِقْبَالِهَا وَ يَذْهَبُ بِذَهَابِهَا [يُدْبِرُ بِإِدْبَارِهَا]

And he^-asws said: ‘The correctness of the opinion is with the management – it comes with its coming and goes with its going’’.[673]

340 وَ قَالَ ع‏ الْعَفَافُ زِينَةُ الْفَقْرِ وَ الشُّكْرُ زِينَةُ الْغِنَى‏

And he^-asws said: ‘The chastity is an adornment of the poverty, and the thanks (appreciation) is an adornment of the riches’’[674]

341 وَ قَالَ ع‏ يَوْمُ الْعَدْلِ عَلَى الظَّالِمِ أَشَدُّ مِنْ يَوْمِ الْجَوْرِ عَلَى الْمَظْلُومِ‏

And he^-asws said: ‘The day of justice upon the oppressor will be severer than the day of tyranny (was) upon the oppressed’’[675]

342 وَ قَالَ ع‏ الْغِنَى الْأَكْبَرُ الْيَأْسُ عَمَّا فِي أَيْدِي النَّاسِ‏

And he^-asws said: ‘The greatest riches are despair from what is in the hands of the people’’.[676]

343 وَ قَالَ ع‏ الْأَقَاوِيلُ مَحْفُوظَةٌ وَ السَّرَائِرُ مَبْلُوَّةٌ وَ كُلُّ نَفْسٍ بِما كَسَبَتْ رَهِينَةٌ وَ النَّاسُ مَنْقُوصُونَ‏ مَدْخُولُونَ‏ إِلَّا مَنْ عَصَمَ اللَّهُ سَائِلُهُمْ مُتَعَنِّتٌ وَ مُجِيبُهُمْ مُتَكَلِّفٌ

And he^-asws said: ‘The words are preserved and the actions are a trial: Every soul would be held for what it earns [74:38], and the people are deficient, meddled with, except the one whom Allah^-azwj Protects. Their questioner confuses and their loving one causes encumberment (hardship).

يَكَادُ أَفْضَلُهُمْ رَأْياً يَرُدُّهُ عَنْ فَضْلِ رَأْيِهِ [الرِّضَا] الرِّضَى وَ السُّخْطُ وَ يَكَادُ أَصْلَبُهُمْ عُوداً تَنْكَؤُهُ‏ اللَّحْظَةُ وَ تَسْتَحِيلُهُ‏ الْكَلِمَةُ الْوَاحِدَةُ

Their best of opinion giver almost retracts it from the grace of his opinion by the satisfaction and dissatisfaction, and their most solid of wisdom could be diverted by a single glance and one phrase can transform him’’.[677]

344 وَ قَالَ ع: مَعَاشِرَ النَّاسِ اتَّقُوا اللَّهَ فَكَمْ مِنْ مُؤَمِّلٍ مَا لَا يَبْلُغُهُ وَ بَانٍ مَا لَا يَسْكُنُهُ وَ جَامِعٍ مَا سَوْفَ يَتْرُكُهُ وَ لَعَلَّهُ مِنْ بَاطِلٍ جَمَعَهُ وَ مِنْ حَقٍّ مَنَعَهُ أَصَابَهُ حَرَاماً وَ احْتَمَلَ بِهِ آثَاماً

And he^-asws said: ‘Community of people, fear Allah^-azwj! How many a hoping one hopes for what he cannot achieve, and a builder who does not dwell in it, and an amasser what he will soon be leaving it, and perhaps he had collected it from false means and from a right he had prevented, and borne sins due to it.

فَبَاءَ بِوِزْرِهِ وَ قَدِمَ عَلَى رَبِّهِ آسِفاً لَاهِفاً قَدْ خَسِرَ الدُّنْيا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ‏

Thus, he was with its burden and he went forward to his Lord^-azwj in regret, sorrowful, losing the world and the Hereafter. That is the clear loss [22:11]’’.[678]

345 وَ قَالَ ع‏ مِنَ الْعِصْمَةِ تَعَذُّرُ الْمَعَاصِي‏

And he^-asws said: ‘Refraining from sins is like obeying (Allah^-azwj)’’.[679]

346 وَ قَالَ ع‏ مَاءُ وَجْهِكَ جَامِدٌ يُقْطِرُهُ السُّؤَالُ فَانْظُرْ عِنْدَ مَنْ تُقْطِرُهُ‏

And he^-asws said: ‘Water (dignity) of your face is solid, the begging makes it drip, therefore look (consider) in whose presence you are dripping it’’.[680]

347 وَ قَالَ ع‏ الثَّنَاءُ بِأَكْثَرَ مِنَ الِاسْتِحْقَاقِ مَلَقٌ‏ وَ التَّقْصِيرُ عَنِ الِاسْتِحْقَاقِ عِيٌّ أَوْ حَسَدٌ

And he^-asws said: ‘The praise with more than the deserving, is flattery, and the deficiency from the deserving is either a fault or envy’’.[681]

348 وَ قَالَ ع‏ أَشَدُّ الذُّنُوبِ مَا اسْتَهَانَ بِهِ صَاحِبُهُ [صَاحِبُهَا]

And he^-asws said: ‘The severest of the sins is what its committer takes lightly with it (underestimates)’’.[682]

349 وَ قَالَ ع‏ مَنْ نَظَرَ فِي عَيْبِ نَفْسِهِ اشْتَغَلَ عَنْ عَيْبِ غَيْرِهِ وَ مَنْ رَضِيَ بِرِزْقِ اللَّهِ لَمْ يَحْزَنْ عَلَى مَا فَاتَهُ وَ مَنْ سَلَّ سَيْفَ الْبَغْيِ قُتِلَ بِهِ

And he^-asws said: ‘One who looks into his own faults will be too pre-occupied from faulting others; and the one who is satisfied with the sustenance of Allah^-azwj will not grieve upon what is lost from him; and the one who unsheathes a sword of rebellion will be killed by it.

وَ مَنْ كَابَدَ الْأُمُورَ عَطِبَ‏ وَ مَنِ اقْتَحَمَ اللُّجَجَ غَرِقَ وَ مَنْ دَخَلَ مَدَاخِلَ السُّوءِ اتُّهِمَ وَ مَنْ كَثُرَ كَلَامُهُ كَثُرَ خَطَؤُهُ وَ مَنْ كَثُرَ خَطَؤُهُ قَلَّ حَيَاؤُهُ وَ مَنْ قَلَّ حَيَاؤُهُ قَلَّ وَرَعُهُ وَ مَنْ قَلَّ وَرَعُهُ مَاتَ قَلْبُهُ وَ مَنْ مَاتَ قَلْبُهُ دَخَلَ النَّارَ

And the one toils in the affairs without preparation will lose; and the one who storms into the depths will drown; and the one who enters an evil entrance will be accused; and the one whose talk is a lot his mistakes will be a lot, and the one whose mistakes are a lot his shame would be little (becomes shameless), and one whose shame is a little, his devoutness will be little, and one whose devoutness is little his heart will die, and one whose heart is dead will enter the Fire.

وَ مَنْ نَظَرَ فِي عُيُوبِ [غَيْرِهِ‏] النَّاسِ فَأَنْكَرَهَا ثُمَّ رَضِيَهَا لِنَفْسِهِ فَذَلِكَ الْأَحْمَقُ بِعَيْنِهِ وَ الْقَنَاعَةُ مَالٌ لَا يَنْفَدُ وَ مَنْ أَكْثَرَ مِنْ ذِكْرِ الْمَوْتِ رَضِيَ مِنَ الدُّنْيَا بِالْيَسِيرِ وَ مَنْ عَلِمَ أَنَّ كَلَامَهُ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ‏

And one who looks into faults of other people, so he dislikes these, then he is satisfied with these being for himself, so that is the idiot, exactly; and the contentment is wealth which does not deplete; and the one frequents from remembering the death will be satisfied with the little from the world; and the one who knows that talk is from his deeds, his talk will be little except regarding what concerns him’’.[683]

350 وَ قَالَ ع‏ لِلظَّالِمِ مِنَ الرِّجَالِ ثَلَاثُ عَلَامَاتٍ يَظْلِمُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ وَ مَنْ دُونَهُ بِالْغَلَبَةِ وَ يُظَاهِرُ الْقَوْمَ الظَّلَمَةَ

And he^-asws said: ‘For the oppressor from the men, there are three signs – he oppresses the one above him with the disobedience, and the one below him with the overcoming, and he supports the unjust people’’.[684]

351 وَ قَالَ ع‏ عِنْدَ تَنَاهِي الشِّدَّةِ تَكُونُ الْفَرْجَةُ وَ عِنْدَ تَضَايُقِ حَلَقِ الْبَلَاءِ يَكُونُ الرَّخَاءُ

And he^-asws said: ‘At the peak of the adversities the relief takes place, and at the tightening of the chain of afflictions, the prosperity takes place’’.[685]

352 وَ قَالَ ع‏ لِبَعْضِ أَصْحَابِهِ لَا تَجْعَلَنَّ أَكْثَرَ شُغُلِكَ بِأَهْلِكَ وَ وَلَدِكَ فَإِنْ يَكُنْ أَهْلُكَ وَ وَلَدُكَ أَوْلِيَاءَ اللَّهِ فَإِنَّ اللَّهَ لَا يُضِيعُ أَوْلِيَاءَهُ وَ إِنْ يَكُونُوا أَعْدَاءَ اللَّهِ فَمَا هَمُّكَ وَ شُغُلُكَ بِأَعْدَاءِ اللَّهِ‏

And he^-asws said to one of his^-asws companions: ‘Do not make most of your pre-occupation to be with your family and your children, for if your family and your children are friends of Allah^-azwj, then Allah^-azwj will not Waste His^-azwj friends, and if they happen to be enemies of Allah^-azwj, then what is your concern and pre-occupation with the enemies of Allah^-azwj?’’[686]

353 وَ قَالَ ع‏ أَكْبَرُ الْعَيْبِ أَنْ تَعِيبَ مَا فِيكَ مِثْلُهُ‏

And he^-asws said: ‘The greatest fault is if you were to fault (others) of what is in you similar to it’’.[687]

354 وَ هَنَّأَ بِحَضْرَتِهِ رَجُلٌ رَجُلًا [آخَرَ] بِغُلَامٍ وُلِدَ لَهُ فَقَالَ لَهُ لِيَهْنِئْكَ الْفَارِسُ

And a man congratulated a man in his^-asws presence for the boy having been born for him. He^-asws said: ‘Congratulations for the (birth of the) horseman’.

فَقَالَ ع لَا تَقُلْ ذَلِكَ وَ لَكِنْ قُلْ شَكَرْتَ الْوَاهِبَ وَ بُورِكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ أَشُدَّهُ وَ رُزِقْتَ بِرَّهُ‏

He^-asws said: ‘Do not say that, but say, ‘Thank the Benefactor, Blessings be for you in your gift, and may he reach the adulthood and be Graced the righteousness’’.[688]

355 وَ بَنَى رَجُلٌ مِنْ عُمَّالِهِ بِنَاءً فَخْماً فَقَالَ ع أَطْلَعَتِ الْوَرِقُ‏ رُءُوسَهَا إِنَّ الْبِنَاءَ يَصِفُ لَكَ الْغِنَى‏

A man from his^-asws office bearers built a luxurious house, so Ali^-asws said: ‘The silver is showing its head. Surely, the building describes the riches for you’’.[689]

356 وَ قِيلَ لَهُ ع لَوْ سُدَّ عَلَى رَجُلٍ بَابُ [بَيْتٍ‏] بَيْتِهِ وَ تُرِكَ فِيهِ مِنْ أَيْنَ كَانَ يَأْتِيهِ رِزْقُهُ ‏

And it was said to him^-asws, ‘If the door of a house were to be closed upon a man and he is left in it, where would his sustenance come from?’

فَقَالَ ع مِنْ حَيْثُ يَأْتِيهِ أَجَلُهُ

He^-asws said: ‘Where his death would come from’’.[690]

357 وَ عَزَّى قَوْماً عَنْ مَيِّتٍ مَاتَ لَهُمْ فَقَالَ ع إِنَّ هَذَا الْأَمْرَ لَيْسَ [بِكُمْ‏] لَكُمْ بَدَأَ وَ لَا إِلَيْكُمُ انْتَهَى وَ قَدْ كَانَ صَاحِبُكُمْ هَذَا يُسَافِرُ

And he^-asws consoled a people about a deceased of theirs who had died. He^-asws said: ‘This matter hasn’t begun with you nor will it end to you, and this companion of yours has travelled’.

[فَقَالُوا نَعَمْ

They said, ‘Yes’.

قَالَ‏] فَعُدُّوهُ فِي بَعْضِ [سَفَرَاتِهِ‏] أَسْفَارِهِ فَإِنْ قَدِمَ عَلَيْكُمْ وَ إِلَّا قَدِمْتُمْ عَلَيْهِ‏

He^-asws said: ‘So bid him farewell in one of his journeys. Either he will arrive to you or else you will be joining to him’’.[691]

358 وَ قَالَ ع‏ أَيُّهَا النَّاسُ [لِيَرَاكُمُ [لَيَرَاكُمُ‏]] لِيَرَكُمُ اللَّهُ مِنَ النِّعْمَةِ وَجِلِينَ‏ كَمَا يَرَاكُمْ مِنَ النِّقْمَةِ فَرِقِينَ‏ إِنَّهُ مَنْ وُسِّعَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَرَ ذَلِكَ اسْتِدْرَاجاً فَقَدْ أَمِنَ مَخُوفاً وَ مَنْ ضُيِّقَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَرَ ذَلِكَ اخْتِبَاراً فَقَدْ ضَيَّعَ مَأْمُولًا

And he^-asws said: ‘O you people! Let Allah^-azwj See you all fearing from the bounties just as He^-azwj Sees you fearing from the Punishment! There are two sects – one who is Expanded upon him regarding what is in his hands, so he does not see that as a gradual enticement, so he has believed fearfully, and one who has constraints upon him regarding what is in his hands, so he does not see that as a Test, so he is so that he has lost hope’’.[692]

359 وَ قَالَ ع‏ يَا أَسْرَى الرَّغْبَةِ [اقْصُرُوا] أَقْصِرُوا فَإِنَّ الْمُعَرِّجَ‏ عَلَى الدُّنْيَا لَا يَرُوعُهُ‏ مِنْهَا إِلَّا صَرِيفُ‏ أَنْيَابِ الْحِدْثَانِ‏

And he^-asws said: ‘O captives of the desires! Shorten (your desires), for the one inclining towards the world will not be saturated from it except the pain of hardships.

أَيُّهَا النَّاسُ تَوَلَّوْا [عَنْ‏] مِنْ أَنْفُسِكُمْ تَأْدِيبَهَا وَ اعْدِلُوا بِهَا عَنْ [ضِرَايَةِ] ضَرَاوَةِ عَادَاتِهَا

O you people! Turn yourselves away from its disciplines and equate with it from ferocity of its habits!’’[693]

360 وَ قَالَ ع‏ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَحَدٍ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مُحْتَمَلًا

And he^-asws said: ‘Do not think of a phrase emerging from anyone as being evil while you can find for it a carrier regarding the good (meaning)’’.[694]

361 وَ قَالَ ع‏ إِذَا كَانَتْ لَكَ إِلَى اللَّهِ سُبْحَانَهُ حَاجَةٌ فَابْدَأْ بِمَسْأَلَةِ الصَّلَاةِ عَلَى رَسُولِهِ ص ثُمَّ سَلْ حَاجَتَكَ فَإِنَّ اللَّهَ أَكْرَمُ مِنْ أَنْ يُسْأَلَ حَاجَتَيْنِ‏ فَيَقْضِيَ إِحْدَاهُمَا وَ يَمْنَعَ الْأُخْرَى‏

And he^-asws said: ‘If there were to be a need for you to Allah^-azwj the Glorious, then begin with asking for the Salawaat upon His^-azwj Rasool^-saww, then ask your need for Allah^-azwj is more Honourable than to be asked two needs, so He^-azwj Fulfils one and Refuses the other’’.[695]

362 وَ قَالَ ع‏ مَنْ ضَنَ‏ بِعِرْضِهِ فَلْيَدَعِ الْمِرَاءَ

And he^-asws said: ‘One (wanting to) withhold the honour, let him leave the bitter arguments’’.[696]

363 وَ قَالَ ع‏ مِنَ الْخُرْقِ‏ الْمُعَاجَلَةُ قَبْلَ الْإِمْكَانِ وَ الْأَنَاةُ بَعْدَ الْفُرْصَةِ

And he^-asws said: ‘From the clumsiness is the hastiness before the enablement, and the laziness after (having) the opportunity’’.[697]

364 وَ قَالَ ع‏ لَا تَسْأَلْ عَمَّا [لَمْ يَكُنْ‏] لَا يَكُونُ فَفِي الَّذِي قَدْ كَانَ لَكَ شُغُلٌ‏

And he^-asws said: ‘Do not ask about what has not happened yet, for regarding that which has already happened, there is a pre-occupation’’.[698]

365 وَ قَالَ ع‏ الْفِكْرُ مِرْآةٌ صَافِيَةٌ وَ الِاعْتِبَارُ مُنْذِرٌ نَاصِحٌ وَ كَفَى أَدَباً لِنَفْسِكَ تَجَنُّبُكَ‏ مَا كَرِهْتَهُ لِغَيْرِكَ‏

And he^-asws said: ‘The contemplation is a clear mirror, and taking the lesson is a warner, an adviser, and it suffices as an education for yourself to shun what you dislike for others’’.[699]

366 وَ قَالَ ع‏ الْعِلْمُ مَقْرُونٌ بِالْعَمَلِ فَمَنْ عَلِمَ عَمِلَ وَ الْعِلْمُ يَهْتِفُ بِالْعَمَلِ‏ فَإِنْ [أَجَابَ‏] أَجَابَهُ وَ إِلَّا ارْتَحَلَ عَنْهُ‏

And he^-asws said: ‘The knowledge is paired with the deed, so the ones who knows, should act; and the knowledge is called by the deed, so if it answers it (fine), or else it departs from him’’.[700]

367 وَ قَالَ ع‏ يَا أَيُّهَا النَّاسُ مَتَاعُ الدُّنْيَا حُطَامٌ‏ مُوبِئٌ‏ فَتَجَنَّبُوا [مَرْعَاةً] مَرْعَاهُ‏ قُلْعَتُهَا أَحْظَى‏ مِنْ طُمَأْنِينَتِهَا وَ بُلْغَتُهَا أَزْكَى‏ مِنْ ثَرْوَتِهَا حُكِمَ عَلَى [مُكْثِرِيهَا] مُكْثِرٍ مِنْهَا بِالْفَاقَةِ وَ [أُغْنِيَ‏] أُعِينَ مَنْ غَنِيَ عَنْهَا بِالرَّاحَةِ

And he^-asws said: ‘O you people! Chattels of the world are debris full of pestilence, therefore stay aside from its pastures. Leaving it is better than being reassured to it, and its daily subsistence is cleaner than its riches. The destitution is decided upon ones of abundance, and the ones staying away from it is assisted with the comfort.

مَنْ رَاقَهُ زِبْرِجُهَا أَعْقَبَتْ نَاظِرَيْهِ كَمَهاً وَ مَنِ اسْتَشْعَرَ الشَّغَفَ بِهَا مَلَأَتْ ضَمِيرَهُ أَشْجَاناً لَهُنَّ رَقْصٌ عَلَى سُوَيْدَاءِ قَلْبِهِ هَمٌّ يَشْغَلُهُ وَ هَمٌّ يَحْزُنُهُ كَذَلِكَ حَتَّى يُؤْخَذَ بِكَظَمِهِ‏ فَيُلْقَى بِالْفَضَاءِ مُنْقَطِعاً أَبْهَرَاهُ هَيِّناً عَلَى اللَّهِ فَنَاؤُهُ وَ عَلَى الْإِخْوَانِ إِلْقَاؤُهُ

One dazzled by its attractions, it will blind both his eyes, and the one feeling the passion for it, his chest will be filled with sorrows for these, alternating upon the darkness of his heart with worries pre-occupying him, and worries grieving him. Like that (he will be) until he is seized by his throat and thrown in the open ground, his aortas having been cut. It is easy unto Allah^-azwj to Annihilate him, and upon the brethren to throw him (in the grave).

وَ إِنَّمَا يَنْظُرُ الْمُؤْمِنُ إِلَى الدُّنْيَا بِعَيْنِ الِاعْتِبَارِ وَ يَقْتَاتُ مِنْهَا بِبَطْنِ الِاضْطِرَارِ وَ يَسْمَعُ فِيهَا بِأُذُنِ الْمَقْتِ وَ الْإِبْغَاضِ إِنْ قِيلَ أَثْرَى قِيلَ أَكْدَى‏ وَ إِنْ فُرِحَ لَهُ بِالْبَقَاءِ حُزِنَ لَهُ بِالْفَنَاءِ هَذَا وَ لَمْ يَأْتِهِمْ يَوْمٌ فِيهِ يُبْلِسُونَ‏.

And rather, the Momin looks at the world with an eye of taking lesson and suffice from it with a belly of the desperate one and hears from it with an ear of enmity and hatred. If it is said, ‘He is rich’, it is said, ‘He is destitute’, and if there is happiness for him with the remaining, there is grief for him with the annihilation. This, and a day has yet to come to them wherein they will be despairing’’.[701]

368 وَ قَالَ ع‏ إِنَّ اللَّهَ سُبْحَانَهُ وَضَعَ الثَّوَابَ عَلَى طَاعَتِهِ وَ الْعِقَابَ عَلَى مَعْصِيَتِهِ ذِيَادَةً لِعِبَادِهِ عَنْ نِقْمَتِهِ وَ حِيَاشَةً لَهُمْ إِلَى جَنَّتِهِ‏

And he^-asws said: ‘Allah^-azwj the Glorious Placed the Rewards upon His^-azwj obedience and the Punishment upon His^-azwj disobedience, as an increase for His^-azwj servants of His^-azwj Scourge (Torment), and as an ushering for them to His^-azwj Paradise’’.[702]

369 وَ قَالَ ع‏ يَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يَبْقَى فِيهِمْ مِنَ الْقُرْآنِ إِلَّا رَسْمُهُ وَ مِنَ الْإِسْلَامِ إِلَّا اسْمُهُ وَ مَسَاجِدُهُمْ يَوْمَئِذٍ عَامِرَةٌ مِنَ الْبِنَاءِ خَرَابٌ مِنَ الْهُدَى سُكَّانُهَا وَ عُمَّارُهَا شَرُّ أَهْلِ الْأَرْضِ مِنْهُمْ تَخْرُجُ الْفِتْنَةُ وَ إِلَيْهِمْ تَأْوِي الْخَطِيئَةُ

And he^-asws said: ‘There shall come a time upon the people, there will not remain among them, from the Quran except its ritual, and from Al-Islam except its name. Their Masjids in those days would be built up of the construction, in ruins of the guidance, and its dwellers and its religious ones would be the evilest of the people of the earth. The Fitna would come out from them and to them will the sins shelter.

يَرُدُّونَ مَنْ شَذَّ عَنْهَا فِيهَا وَ يَسُوقُونَ مَنْ تَأَخَّرَ عَنْهَا إِلَيْهَا يَقُولُ اللَّهُ سُبْحَانَهُ فَبِي حَلَفْتُ لَأَبْعَثَنَّ عَلَى أُولَئِكَ فِتْنَةً [أَتْرُكُ‏] تَتْرُكُ الْحَلِيمَ فِيهَا حَيْرَانَ وَ قَدْ فَعَلَ وَ نَحْنُ نَسْتَقِيلُ اللَّهَ عَثْرَةَ الْغَفْلَةِ

They will return the one who turns away from it, to it, and they would usher the one staying back from it, to it. Allah^-azwj the Glorious Says: “I^-azwj Swear by Myself^-azwj! I^-saww shall Send such Fitna upon them, it will leave the wise ones to be confused during it!” And He^-azwj will Do so, and we seek Pardon of Allah^-azwj for the stumbles of neglect’’[703]

370 وَ رُوِيَ أَنَّهُ ع قَلَّمَا اعْتَدَلَ بِهِ الْمِنْبَرُ إِلَّا قَالَ أَمَامَ [خُطْبَتِهِ‏] الْخُطْبَةِ أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ فَمَا خُلِقَ امْرُؤٌ عَبَثاً فَيَلْهُوَ وَ لَا تُرِكَ سُدًى فَيَلْغُوَ

‘It is reported that whenever he^-asws sat evenly upon the pulpit, he^-asws said before his^-asws sermon: ‘O you people! Fear Allah^-azwj, for no person has been Created in vain, but he plays around and does not leave the vanity, so he wanders aimlessly.

وَ مَا دُنْيَاهُ الَّتِي تَحَسَّنَتْ لَهُ بِخَلَفٍ مِنَ الْآخِرَةِ الَّتِي قَبَّحَهَا سُوءُ النَّظَرِ عِنْدَهُ وَ مَا الْمَغْرُورُ الَّذِي ظَفِرَ مِنَ الدُّنْيَا بِأَعْلَى هِمَّتِهِ كَالْآخَرِ الَّذِي ظَفِرَ مِنَ الْآخِرَةِ بِأَدْنَى سُهْمَتِهِ‏.

And what is his world which has improved for him as a replacement from the Hereafter which he has uglified it as being of evil consideration in his view? And what is the deceived who is successful from the world at his top concern, like the other one who is successful from the Hereafter with his lesser share (from the world)?’’[704]

371 وَ قَالَ ع‏ لَا شَرَفَ أَعْلَى مِنَ الْإِسْلَامِ وَ لَا عِزَّ أَعَزُّ مِنَ التَّقْوَى وَ لَا مَعْقِلَ أَحْسَنُ مِنَ الْوَرَعِ وَ لَا شَفِيعَ أَنْجَحُ مِنَ التَّوْبَةِ وَ لَا كَنْزَ أَغْنَى مِنَ الْقَنَاعَةِ وَ لَا مَالَ أَذْهَبُ لِلْفَاقَةِ مِنَ [الرِّضَا] الرِّضَى بِالْقُوتِ

And he^-asws: ‘There is no nobility higher than Al-Islam, nor any honour more honourable than the piety, nor any fortress most excellent than the devoutness, nor any intercede(r) more beneficial than the repentance, nor any treasure of more riches than the contentment, nor any wealth more of a remover of the destitution than the satisfaction with the daily subsistence.

وَ مَنِ اقْتَصَرَ عَلَى بُلْغَةِ الْكَفَافِ فَقَدِ انْتَظَمَ‏ الرَّاحَةَ وَ تَبَوَّأَ خَفْضَ الدَّعَةِ وَ [الدَّعَةُ] الرَّغْبَةُ مِفْتَاحُ النَّصَبِ‏ وَ مَطِيَّةُ التَّعَبِ وَ الْحِرْصُ وَ الْكِبْرُ وَ الْحَسَدُ دَوَاعٍ إِلَى التَّقَحُّمِ فِي الذُّنُوبِ وَ الشَّرُّ [جَامِعٌ لِمَسَاوِئِ‏] جَامِعُ مَسَاوِئِ الْعُيُوبِ‏

And one who confines (himself) upon the extent of sufficiency so he has succeeded with the comfort and his abode will be in ease; and the desire is a key to the toiling and the tiring rider, while the greed, and the arrogance, and the envy call to the storming into the sins, and the evil is a collection of bad faults’’.[705]

372 وَ قَالَ ع‏ لِجَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ يَا جَابِرُ قِوَامُ الدِّينِ وَ الدُّنْيَا بِأَرْبَعَةٍ

And he^-asws said to Jabir Bin Abdullah Al-Ansari: ‘O Jabir! The pillars of the religion and the world are four: –

عَالِمٍ [يَسْتَعْمِلُ‏] مُسْتَعْمِلٍ عِلْمَهُ وَ جَاهِلٍ لَا يَسْتَنْكِفُ أَنْ يَتَعَلَّمَ وَ جَوَادٍ لَا يَبْخَلُ بِمَعْرُوفِهِ وَ فَقِيرٍ لَا يَبِيعُ آخِرَتَهُ بِدُنْيَاهُ

A scholar who utilises his knowledge, and an ignorant one who does not refuse to learn, and a generous one who is not stingy with his acts of kindness, and a poor one who does not sell his Hereafter for his world.

فَإِذَا ضَيَّعَ الْعَالِمُ عِلْمَهُ اسْتَنْكَفَ‏ الْجَاهِلُ أَنْ يَتَعَلَّمَ وَ إِذَا بَخِلَ الْغَنِيُّ بِمَعْرُوفِهِ بَاعَ الْفَقِيرُ آخِرَتَهُ بِدُنْيَاهُ

But, when the scholar wastes his knowledge, and the ignorant one refuses to learn, and when the rich one is stingy with his acts of goodness, and the poor ones sells the Hereafter for his world (the world would turn back on its heels).

يَا جَابِرُ مَنْ كَثُرَتْ [نِعْمَةُ] نِعَمُ اللَّهِ عَلَيْهِ كَثُرَتْ حَوَائِجُ النَّاسِ إِلَيْهِ فَمَنْ قَامَ [بِمَا يَجِبُ لِلَّهِ عَرَّضَ نِعْمَةَ اللَّهِ لِدَوَامِهَا وَ مَنْ ضَيَّعَ مَا يَجِبُ لِلَّهِ فِيهَا عَرَّضَ نِعْمَتَهُ لِزَوَالِهَا]

O Jabir! One upon whom the bounties are a lot, the needs of the people to him will be a lot. The one who stands with what is obligated for Allah^-azwj would expose the bounties of Allah^-azwj for its permanency, and the one wastes what is obligated for Allah^-azwj regarding these, would expose his bounties to their decline.

لِلَّهِ فِيهَا بِمَا يَجِبُ فِيهَا عَرَّضَهَا لِلدَّوَامِ وَ الْبَقَاءِ وَ مَنْ لَمْ يَقُمْ فِيهَا بِمَا يَجِبُ عَرَّضَهَا لِلزَّوَالِ وَ الْفَنَاءِ

Standing in these with what obligated regarding these, exposes to the constancy and the lasting, and the one who does not stand regarding these with what obligated, exposes them to the decline and annihilation’’.[706]

373 وَ رَوَى ابْنُ جَرِيرٍ الطَّبَرِيُّ فِي تَارِيخِهِ: عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى الْفَقِيهِ وَ كَانَ مِمَّنْ خَرَجَ لِقِتَالِ الْحَجَّاجِ مَعَ ابْنِ الْأَشْعَثِ أَنَّهُ قَالَ فِيمَا كَانَ يَحُضُّ بِهِ النَّاسَ عَلَى الْجِهَادِ إِنِّي سَمِعْتُ عَلِيّاً رَفَعَ اللَّهُ دَرَجَتَهُ فِي الصَّالِحِينَ وَ أَثَابَهُ ثَوَابَ الشُّهَدَاءِ وَ الصِّدِّيقِينَ يَقُولُ يَوْمَ لَقِينَا أَهْلَ الشَّامِ أَيُّهَا الْمُؤْمِنُونَ إِنَّهُ مَنْ رَأَى عُدْوَاناً يُعْمَلُ بِهِ وَ مُنْكَراً يُدْعَى إِلَيْهِ فَأَنْكَرَهُ بِقَلْبِهِ فَقَدْ سَلِمَ وَ بَرِئَ‏

It is reported by Ibn Jareer Al Tabari in his history, from Abdul Rahman Bin Abu Layli Al Faqeeh, and he was from the ones who went out to fighting Al Hajjaj along with Al-Ash’as. He said regarding what happened urging the people upon the Jihad,

‘I heard Ali^-asws, may Allah^-azwj Raise his^-asws rank among the righteous ones, and Reward him^-asws the reward of the Martyrs, and the truthful, saying on the day he^-asws met the people of Syria (in battle): ‘O you Momineen! The one who sees our^-asws enemies working evil calling (others) to it, and he dislikes it by his heart, so he is safe and is innocent.

وَ مَنْ أَنْكَرَهُ بِلِسَانِهِ فَقَدْ أُجِرَ وَ هُوَ أَفْضَلُ مِنْ صَاحِبِهِ وَ مَنْ أَنْكَرَهُ بِالسَّيْفِ لِتَكُونَ‏ كَلِمَةُ اللَّهِ هِيَ الْعُلْيا وَ كَلِمَةُ الظَّالِمِينَ هِيَ السُّفْلَى فَذَلِكَ الَّذِي أَصَابَ سَبِيلَ الْهُدَى وَ قَامَ عَلَى الطَّرِيقِ وَ [نُوِّرَ] نَوَّرَ فِي قَلْبِهِ الْيَقِينُ‏

And one who denies by his tongue so he has a recompense and he is superior than his companions. And one who denies it with the sword so the Word of Allah^-azwj would be the top, and word of the unjust to be lower, so that is the one who has achieved the way of guidance and has stood upon the path and the certainty would radiate in his heart’’[707]

374 وَ [قَالَ ع‏] فِي كَلَامٍ آخَرَ لَهُ [غَيْرِ هَذَا] يَجْرِي هَذَا الْمَجْرَى: فَمِنْهُمُ الْمُنْكِرُ لِلْمُنْكَرِ بِيَدِهِ وَ لِسَانِهِ وَ قَلْبِهِ فَذَلِكَ الْمُسْتَكْمِلُ لِخِصَالِ الْخَيْرِ وَ مِنْهُمُ الْمُنْكِرُ بِلِسَانِهِ وَ قَلْبِهِ وَ التَّارِكُ بِيَدِهِ فَذَلِكَ مُتَمَسِّكٌ بِخَصْلَتَيْنِ مِنْ خِصَالِ الْخَيْرِ وَ مُضَيِّعٌ خَصْلَةً

And he^-asws said in another speech of his^-asws, other than this, flowing this flow: ‘From them is the one disliking the evil, by his hands, and his tongue and his heart. That is one of complete good characteristics; and from them is one disliking (the evil) by his tongue and his heart, and neglects (disliking by) his hands, so that is the one who has withheld two characteristics from the good characteristics and a waster of one characteristic.

وَ مِنْهُمُ الْمُنْكِرُ بِقَلْبِهِ وَ التَّارِكُ بِيَدِهِ وَ لِسَانِهِ- [فَذَاكَ‏] فَذَلِكَ الَّذِي ضَيَّعَ أَشْرَفَ الْخَصْلَتَيْنِ‏ مِنَ الثَّلَاثِ وَ تَمَسَّكَ بِوَاحِدَةٍ

And from them is the one disliking with his heart, and he neglects (disliking) by his hand and his tongue, so that is the one who wastes the two nobler characteristics from the three and withholds with one.

وَ مِنْهُمْ تَارِكٌ لِإِنْكَارِ الْمُنْكَرِ بِلِسَانِهِ وَ قَلْبِهِ وَ يَدِهِ فَذَلِكَ مَيِّتُ الْأَحْيَاءِ

And from them is the one neglecting disliking the evil, by his tongue and his heart and his hand, so that is a living dead.

وَ مَا أَعْمَالُ الْبِرِّ كُلُّهَا وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ عِنْدَ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنْ الْمُنْكَرِ إِلَّا كَنَفْثَةٍ فِي بَحْرٍ لُجِّيٍ‏

And the righteous deeds, all of them, and the Jihad in the Way of Allah^-azwj, in comparison with instructing with the act of kindness and forbidding from the evil isn’t except like the spit in the turbulent sea.

وَ إِنَّ الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ لَا يُقَرِّبَانِ مِنْ أَجَلٍ وَ لَا يَنْقُصَانِ مِنْ رِزْقٍ وَ أَفْضَلُ مِنْ ذَلِكَ كُلِّهِ كَلِمَةُ عَدْلٍ عِنْدَ إِمَامٍ جَائِرٍ

And instructing with the act of kindness and forbidding from the evil, they neither draw closer to the death nor reduce from the sustenance; and superior to that, all of it, is a just word (spoken) in the presence of a tyrannical leader’’.[708]

375 وَ [رَوَى أَبُو جُحَيْفَةَ] عَنْ أَبِي جُحَيْفَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ: [إِنَّ أَوَّلَ‏] أَوَّلُ مَا تُغْلَبُونَ‏ عَلَيْهِ مِنَ الْجِهَادِ الْجِهَادُ بِأَيْدِيكُمْ ثُمَّ بِأَلْسِنَتِكُمْ ثُمَّ بِقُلُوبِكُمْ فَمَنْ لَمْ يَعْرِفْ بِقَلْبِهِ مَعْرُوفاً وَ لَمْ يُنْكِرْ مُنْكَراً قُلِبَ فَجُعِلَ أَعْلَاهُ أَسْفَلَهُ وَ أَسْفَلُهُ أَعْلَاهُ‏

And it is reported by Abu Juheyfa who said,

‘I heard Amir Al-Momineen^-asws saying: ‘The first of the Jihad you will be prevailing upon is the Jihad by your hands, then by your tongues, and by your hearts. The one who does not recognise an act of kindness with his heart and does not dislike an evil is overturned, for he has made it’s top as its bottom, and its bottom as its top’’.[709]

376 وَ قَالَ ع‏ إِنَّ الْحَقَّ ثَقِيلٌ مَرِي‏ءٌ وَ إِنَّ الْبَاطِلَ خَفِيفٌ وَبِي‏ءٌ

And he^-asws said: ‘The truth is heavy, bitter, and the falsehood is light, (but it is) a plague’’.[710]

377 وَ قَالَ ع‏ لَا تَأْمَنَنَّ عَلَى خَيْرِ هَذِهِ الْأُمَّةِ عَذَابَ اللَّهِ‏ لِقَوْلِهِ [سُبْحَانَهُ وَ] تَعَالَى- فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخاسِرُونَ‏ وَ لَا تَيْأَسَنَّ لِشَرِّ هَذِهِ الْأُمَّةِ مِنْ رَوْحِ اللَّهِ‏ لِقَوْلِهِ تَعَالَى- إِنَّهُ لا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكافِرُونَ‏

And he^-asws said: ‘Do not feel secure of the Punishment of Allah^-azwj upon the best one of this community. Allah^-azwj Says: But no one feels secure from the Plan of Allah except the people (who are) losers [7:99]; and do not despair for the evilest of this community from the Mercy of Allah^-azwj due to Words of the Glorious: surely none despairs of Allah’s Mercy except the Kafir people [12:87]’’.[711]

378 وَ قَالَ ع‏ الْبُخْلُ جَامِعٌ لِمَسَاوِئِ الْعُيُوبِ وَ هُوَ زِمَامٌ يُقَادُ بِهِ إِلَى كُلِّ سُوءٍ

And he^-asws said: ‘The miserliness is a summary of evil faults, and it is a rein one is led by it to all evil’’.[712]

379 وَ قَالَ ع‏ يَا ابْنَ آدَمَ الرِّزْقُ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَإِنْ لَمْ تَأْتِهِ أَتَاكَ فَلَا تَحْمِلْ هَمَّ سَنَتِكَ عَلَى هَمِّ يَوْمِكَ كَفَاكَ [كُلَّ يَوْمٍ‏] كُلُّ يَوْمٍ عَلَى مَا فِيهِ

And he^-asws said: ‘O son of Adam^-as! The sustenance is (two types of) sustenance(s) – a sustenance you are seeking it, and a sustenance seeking you. If you don’t go to it, it will come to you, therefore do not carry worries of your (whole) year upon the worries of your day. Every day suffices you upon what is in it.

فَإِنْ تَكُنِ السَّنَةُ مِنْ عُمُرِكَ فَإِنَّ اللَّهَ تَعَالَى سَيُؤْتِيكَ فِي كُلِّ غَدٍ جَدِيدٍ مَا قَسَمَ لَكَ وَ إِنْ لَمْ تَكُنِ السَّنَةُ مِنْ عُمُرِكَ فَمَا تَصْنَعُ بِالْهَمِّ فِيمَا لَيْسَ لَكَ

If the year from your life happens, then Allah^-azwj the Exalted will be Giving you a new what He^-azwj has Apportioned for you; and if the year from your life does not happen, then what have you to do with the worries regarding what isn’t for you?

وَ [لَمْ يَسْبِقْكَ‏] لَنْ يَسْبِقَكَ إِلَى رِزْقِكَ طَالِبٌ وَ لَنْ يَغْلِبَكَ عَلَيْهِ غَالِبٌ وَ لَنْ يُبْطِئَ عَنْكَ مَا قَدْ قُدِّرَ لَكَ‏

And a seeker will not precede you to your sustenance and an overcomer will never overcome you upon it, and it will never be delay what has been Pre-determined for you’’.[713]

[قال الرضي و قد مضى هذا الكلام فيما تقدم من هذا الباب إلا أنه هاهنا أوضح و أشرح فلذلك كررناه على القاعدة المقررة في أول الكتاب‏]

Al-Razi (compiler) said, ‘And this speech has passed in what has preceded from this chapter except that over here it is clearer and more demonstrative. We are pairing it based upon the principle laid down in the beginning of the book’.

380 وَ قَالَ ع‏ رُبَّ مُسْتَقْبِلٍ يَوْماً لَيْسَ بِمُسْتَدْبِرِهِ‏ وَ مَغْبُوطٍ فِي أَوَّلِ لَيْلِهِ قَامَتْ بَوَاكِيهِ فِي آخِرِهِ‏

And he^-asws said: ‘Sometimes one faces a day to come which he will not be living it, and he is envied in the beginning of his night (for his bounties), his mourners stand at the end of it’’.[714]

381 وَ قَالَ ع‏ الْكَلَامُ فِي وَثَاقِكَ‏ مَا لَمْ تَتَكَلَّمْ بِهِ فَإِذَا تَكَلَّمْتَ بِهِ صِرْتَ فِي وَثَاقِهِ فَاخْزُنْ‏ لِسَانَكَ كَمَا تَخْزُنُ ذَهَبَكَ وَ وَرِقَكَ‏ فَرُبَّ كَلِمَةٍ سَلَبَتْ نِعْمَةً وَ جَلَبَتْ نِقْمَةً

And he^-asws said: ‘The speech is in your control for as long as you have not spoken with it. When you do speak with it, you come to be in its control, therefore treasure your tongue just as you treasure your gold and your silver. Sometimes a word can get a bounty to be Confiscated and pulls a Punishment’’.[715]

382 وَ قَالَ ع‏ لَا تَقُلْ مَا لَا تَعْلَمُ بَلْ لَا تَقُلْ كُلَّ مَا تَعْلَمُ فَإِنَّ اللَّهَ [سُبْحَانَهُ قَدْ] فَرَضَ عَلَى جَوَارِحِكَ كُلِّهَا فَرَائِضَ يَحْتَجُّ بِهَا عَلَيْكَ يَوْمَ الْقِيَامَةِ

And he^-asws said: ‘Do not say what you do not know, and do not say all what you do know, for Allah^-azwj the Glorious has Obligated upon your limbs, all of them, obligations He^-azwj will be Arguing with against you on the Day of Qiyamah’’.[716]

383 وَ قَالَ ع‏ احْذَرْ أَنْ يَرَاكَ اللَّهُ عِنْدَ مَعْصِيَتِهِ وَ يَفْقِدَكَ عِنْدَ طَاعَتِهِ فَتَكُونَ مِنَ الْخَاسِرِينَ وَ إِذَا قَوِيتَ فَاقْوَ عَلَى طَاعَةِ اللَّهِ وَ إِذَا ضَعُفْتَ فَاضْعُفْ عَنْ مَعْصِيَةِ اللَّهِ‏

And he^-asws said: ‘Be careful of Allah^-azwj Seeing you disobeying Him^-azwj and Missing you obeying Him^-azwj, for you will be from the losers, and when you are strong, then be strong upon obeying Allah^-azwj, and when you are weak, then be weak from disobeying Allah^-azwj’’.[717]

384 وَ قَالَ ع‏ الرُّكُونُ إِلَى الدُّنْيَا مَعَ مَا تُعَايِنُ‏ مِنْهَا جَهْلٌ وَ التَّقْصِيرُ فِي حُسْنِ الْعَمَلِ إِذَا وَثِقْتَ بِالثَّوَابِ عَلَيْهِ غَبْنٌ‏ وَ الطُّمَأْنِينَةُ إِلَى كُلِّ أَحَدٍ قَبْلَ الِاخْتِبَارِ لَهُ عَجْزٌ

And he^-asws said: ‘The inclining towards the world with what you see from it, is ignorance, and the deficiency in good actions is when you trust in the rewards upon it is embezzlement, and the being reassured to every one before the choosing, is frustration’’.[718]

385 وَ قَالَ ع‏ مِنْ هَوَانِ الدُّنْيَا عَلَى اللَّهِ أَنَّهُ لَا يُعْصَى إِلَّا فِيهَا وَ لَا يُنَالُ مَا عِنْدَهُ إِلَّا بِتَرْكِهَا

And he^-asws said: ‘From the lowliness of the world unto Allah^-azwj is that He^-azwj is not disobeyed except in it, nor can whatever there is in His^-azwj Presence be achieved except by leaving it’’.[719]

386 وَ قَالَ ع‏ مَنْ طَلَبَ شَيْئاً نَالَهُ أَوْ بَعْضَهُ‏

And he^-asws said: ‘One who seeks something will attain it, or part of it’’.[720]

387 وَ قَالَ ع‏ مَا خَيْرٌ بِخَيْرٍ بَعْدَهُ النَّارُ وَ مَا شَرٌّ بِشَرٍّ بَعْدَهُ الْجَنَّةُ وَ كُلُّ نَعِيمٍ دُونَ الْجَنَّةِ فَهُوَ مَحْقُورٌ وَ كُلُّ بَلَاءٍ دُونَ النَّارِ عَافِيَةٌ

And he^-asws: ‘There is no good with a good (if) after it is the Fire, and there is no evil with an evil (if) after it is the Paradise, and every Bounty besides the Paradise is inferior, and every affliction besides the Fire (Hell) is well-being’’.[721]

388 وَ قَالَ ع‏ أَلَا وَ إِنَّ مِنَ الْبَلَاءِ الْفَاقَةَ وَ أَشَدُّ مِنَ الْفَاقَةِ مَرَضُ الْبَدَنِ وَ أَشَدُّ مِنْ مَرَضِ الْبَدَنِ مَرَضُ الْقَلْبِ

And he^-asws said: ‘Indeed! And from the calamities is the destitution, and severer than the destitution is sickness of the body, and severer than sickness of the body is sickness of the heart.

أَلَا وَ إِنَّ [مِنَ النِّعَمِ سَعَةَ الْمَالِ وَ أَفْضَلُ مِنْ سَعَةِ الْمَالِ صِحَّةُ الْبَدَنِ وَ أَفْضَلُ‏] مِنْ صِحَّةِ الْبَدَنِ تَقْوَى الْقَلْبِ‏

Indeed! And from the bounties is vastness of the wealth, and superior to vastness of the wealth is health of the body, and superior to health of the body is strength of the heart’’.[722]

389 وَ قَالَ ع‏ مَنْ أَبْطَأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ:

‘He^-asws said: ‘One whose knowledge slows him down, his affiliation (lineage) will not quicken him’’.

وَ فِي رِوَايَةٍ أُخْرَى: مَنْ فَاتَهُ حَسَبُ نَفْسِهِ لَمْ يَنْفَعْهُ حَسَبُ آبَائِهِ‏

And in another report: ‘One who loses his personal achievement, the achievements of his forefathers will not benefit him’’.[723]

390 وَ قَالَ ع‏ لِلْمُؤْمِنِ ثَلَاثُ سَاعَاتٍ فَسَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ وَ سَاعَةٌ يَرُمُّ [فِيهَا مَعَايِشَهُ‏] مَعَاشَهُ وَ سَاعَةٌ يُخَلِّي [فِيهَا] بَيْنَ نَفْسِهِ وَ بَيْنَ لَذَّتِهَا فِيمَا يَحِلُّ وَ يَجْمُلُ

And he^-asws said: ‘For the Momin there are three timings – a time during which he whispers to his Lord^-azwj, and a timing during which he manages his livelihood, and a timing during which he is between himself and his pleasures, regarding what is Permissible and beautiful.

وَ لَيْسَ لِلْعَاقِلِ أَنْ يَكُونَ شَاخِصاً إِلَّا فِي ثَلَاثٍ مَرَمَّةٍ لِمَعَاشٍ أَوْ خُطْوَةٍ فِي مَعَادٍ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ‏

And it isn’t for the intellectual that he happens to be going out except regarding three – improving his livelihood, or taking steps regarding the Hereafter, or pleasure in other than Prohibited’’.[724]

391 وَ قَالَ ع‏ ازْهَدْ فِي الدُّنْيَا يُبَصِّرْكَ اللَّهُ عَوْرَاتِهَا وَ لَا تَغْفُلْ فَلَسْتَ بِمَغْفُولٍ عَنْكَ‏

And he^-asws said: ‘Be ascetic in the world, Allah^-azwj will Show you its nakedness (faults), and do not be heedless for it isn’t heedless from you’’.[725]

392 وَ قَالَ ع‏ تَكَلَّمُوا تُعْرَفُوا فَإِنَّ الْمَرْءَ مَخْبُوءٌ تَحْتَ لِسَانِهِ‏

And he^-asws said: ‘Speak to be recognised, for the person is hidden beneath his tongue!’’[726]

393 وَ قَالَ ع‏ خُذْ مِنَ الدُّنْيَا مَا أَتَاكَ وَ تَوَلَّ عَمَّا تَوَلَّى عَنْكَ فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَأَجْمِلْ فِي الطَّلَبِ‏

And he^-asws said: ‘Take from the world what it give you, and turn around from what it turns away from you, for it you cannot do so, then be moderate in the seeking’’.[727]

394 وَ قَالَ ع‏ رُبَّ قَوْلٍ أَنْفَذُ مِنْ صَوْلٍ‏

And he^-asws said: ‘Sometimes a word is more effective than an attack’’.[728]

395 وَ قَالَ ع‏ كُلُّ مُقْتَصَرٍ عَلَيْهِ كَافٍ‏

And he^-asws said: ‘Everything contented upon, suffices’’.[729]

396 وَ قَالَ ع‏ الْمَنِيَّةُ وَ لَا الدَّنِيَّةُ وَ التَّقَلُّلُ‏ وَ لَا التَّوَسُّلُ‏ وَ مَنْ لَمْ يُعْطَ قَاعِداً لَمْ يُعْطَ قَائِماً

And he^-asws said: ‘(Let it be) death and not be lowliness, and (let it be) little and not be (seeking) the means (from the people)! And one not being given while seated will not be given while standing.

وَ الدَّهْرُ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ فَإِذَا كَانَ لَكَ فَلَا تَبْطَرْ وَ إِذَا كَانَ عَلَيْكَ فَاصْبِرْ

And the times are of two days – a day being for you and a day against you. When it were to be for you, do not be arrogant, and where it were to be against you, then be patient’’.[730]

397 وَ قَالَ ع‏ نِعْمَ الطِّيبُ الْمِسْكُ خَفِيفٌ مَحْمِلُهُ عَطِرٌ رِيحُهُ‏

And he^-asws said: ‘Best of the perfumes is the Musk. It is light to carry, it’s aroma is fragrant’’.[731]

398 وَ قَالَ ع‏ ضَعْ فَخْرَكَ وَ احْطُطْ كِبْرَكَ وَ اذْكُرْ قَبْرَكَ‏

And he^-asws said: ‘Place down your pride, and get rid of your arrogance, and remember your grave’’.[732]

399 وَ قَالَ ع‏ إِنَّ [لِلْوَالِدِ عَلَى الْوَلَدِ] لِلْوَلَدِ عَلَى الْوَالِدِ حَقّاً وَ إِنَّ [لِلْوَلَدِ عَلَى الْوَالِدِ] لِلْوَالِدِ عَلَى الْوَلَدِ حَقّاً فَحَقُّ الْوَالِدِ عَلَى الْوَلَدِ أَنْ يُطِيعَهُ فِي كُلِّ شَيْ‏ءٍ إِلَّا فِي مَعْصِيَةِ اللَّهِ سُبْحَانَهُ وَ حَقُّ الْوَلَدِ عَلَى الْوَالِدِ أَنْ يُحَسِّنَ اسْمَهُ وَ يُحَسِّنَ أَدَبَهُ وَ يُعَلِّمَهُ الْقُرْآنَ‏

And he^-asws said: ‘For the father upon the son there is a right, and for the son upon the father there is a right. A right of the father upon the son is that he obeys him in all things except in disobedience of Allah^-azwj the Glorious, and a right of the son upon the father is that he gives him a good name, and a good education, and teaches him the Quran’’.[733]

400 وَ قَالَ ع‏ الْعَيْنُ حَقٌّ وَ الرُّقَى حَقٌّ وَ السِّحْرُ حَقٌّ وَ الْفَأْلُ‏ حَقٌّ وَ الطِّيَرَةُ لَيْسَتْ بِحَقٍّ وَ الْعَدْوَى لَيْسَتْ بِحَقٍّ وَ الطِّيبُ نُشْرَةٌ  وَ الْعَسَلُ نُشْرَةٌ وَ الرُّكُوبُ نُشْرَةٌ وَ النَّظَرُ إِلَى الْخُضْرَةِ نُشْرَةٌ

And he^-asws said: ‘The (evil) eye is true, and the ‘Ruqya’ (Quranic chanting) is true, and the sorcery is true, and the divination is true, and the evil omen isn’t true, and the contagion isn’t true; and the perfume is a remedy, and the honey is a remedy, and the riding is a remedy, and looking at the greenery is a remedy’’.[734]

401 وَ قَالَ ع: مُقَارَبَةُ النَّاسِ فِي أَخْلَاقِهِمْ أَمْنٌ مِنْ غَوَائِلِهِمْ‏

And he^-asws said: ‘Nearness to the people in their mannerisms is a safety from their evils (enmity)’’.[735]

402 وَ قَالَ ع‏ لِبَعْضِ مُخَاطِبِيهِ وَ قَدْ تَكَلَّمَ بِكَلِمَةٍ يُسْتَصْغَرُ مِثْلُهُ عَنْ قَوْلِ مِثْلِهَا لَقَدْ طِرْتَ شَكِيراً وَ هَدَرْتَ سَقْباً

He^-asws said to one of his^-asws addressees, and he had spoken with a phrase the like of him would be belittled from speaking similar to it: ‘You have flown with new (under-developed) wings and have grumbled as a young camel (before it matures)’’.[736]

[قال الرضي و الشكير هاهنا أول ما ينبت من ريش الطائر قبل أن يقوى و يستحصف و السقب الصغير من الإبل و لا يهدر إلا بعد أن يستفحل‏]

Al-Razi (compiler) said, ‘And (the word) ‘Al Shakeer’ over here is the first of the feathers what grow on the bird before it is strong (enough to fly) and sensible, while (the word) ‘Al-Saqab’ is the young one from the camel, and it does not grumble except after becoming a stallion’.

403 وَ قَالَ ع: مَنْ أَوْمَأَ إِلَى مُتَفَاوِتٍ‏ خَذَلَتْهُ الْحِيَلُ‏

And he^-asws said: ‘One who gestures to (want) the (two) different (things), the means will abandon him (he will not able upon one of these)’’.[737]

404 وَ قَالَ ع‏ وَ قَدْ سُئِلَ عَنْ مَعْنَى قَوْلِهِمْ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ إِنَّا لَا نَمْلِكُ مَعَ اللَّهِ شَيْئاً وَ لَا نَمْلِكُ إِلَّا مَا مَلَّكَنَا فَمَتَى مَلَّكَنَا مَا هُوَ أَمْلَكُ بِهِ مِنَّا كَلَّفَنَا وَ مَتَى أَخَذَهُ مِنَّا وَضَعَ تَكْلِيفَهُ عَنَّا

He^-asws said, and he^-asws had been asked about the meaning of their words, ‘There is neither Might nor Strength except with Allah^-azwj: ‘Surely, we do not possess anything with Allah^-azwj, nor possess except what He^-azwj has Made us to possess. So, when He^-azwj Made us to possess what He^-azwj has He^-azwj is more of an Owner with it than we are, Encumbered us, and when He^-azwj Takes it (back) from us, Drops His^-azwj Encumbrance from us’’.[738]

405 وَ قَالَ ع‏ لِعَمَّارِ بْنِ يَاسِرٍ [رَحِمَهُ اللَّهُ تَعَالَى‏] وَ قَدْ سَمِعَهُ يُرَاجِعُ الْمُغِيرَةَ بْنَ شُعْبَةَ كَلَاماً دَعْهُ يَا عَمَّارُ فَإِنَّهُ [لَنْ يَأْخُذَ] لَمْ يَأْخُذْ مِنَ الدِّينِ إِلَّا مَا قَارَبَهُ مِنَ الدُّنْيَا وَ عَلَى عَمْدٍ [لَبَّسَ‏] لَبَسَ‏ عَلَى نَفْسِهِ لِيَجْعَلَ الشُّبُهَاتِ عَاذِراً لِسَقَطَاتِهِ‏

And he^-asws said to Ammar Bin Yasser^-ra, may Allah^-azwj the Exalted have Mercy on him^-ra, and he^-asws had heard him^-ra responding to Al-Mugheira Bin Shu’ba in a conversation: ‘Leave him, O Ammar^-ra, for he will never take from the religion except what draws him closer to the world, and is confusing upon himself in order to make the doubts as an excuse for his mistakes’’.[739]

406 وَ قَالَ ع: مَا أَحْسَنَ تَوَاضُعَ الْأَغْنِيَاءِ لِلْفُقَرَاءِ طَلَباً لِمَا عِنْدَ اللَّهِ وَ أَحْسَنُ مِنْهُ تِيهُ الْفُقَرَاءِ عَلَى الْأَغْنِيَاءِ اتِّكَالًا عَلَى اللَّهِ [سُبْحَانَهُ‏]

And he^-asws said: ‘How excellent is the humbleness of the rich to the poor, seeking what is in the Presence of Allah^-azwj, and more excellent than it is priding by the poor upon the rich relying upon Allah^-azwj the Glorious’’.[740]

407 وَ قَالَ ع: مَا اسْتَوْدَعَ اللَّهُ امْرَأً عَقْلًا إِلَّا [لِيَسْتَنْقِذَهُ‏] اسْتَنْقَذَهُ‏ بِهِ يَوْماً مَا

And he^-asws said: ‘Allah^-azwj does not Entrust a person with intellect except one day he will be saved by it’’.[741]

408 وَ قَالَ ع: مَنْ صَارَعَ الْحَقَّ صَرَعَهُ‏

And he^-asws said: ‘One who knocks down the Truth, it will knock him down’’.[742]

409 وَ قَالَ ع: الْقَلْبُ مُصْحَفُ الْبَصَرِ

And he^-asws said: ‘The heart is an insightful book’’.[743]

410 وَ قَالَ ع: التُّقَى رَئِيسُ الْأَخْلَاقِ‏

And he^-asws said: ‘The piety is chief of the morals’’.[744]

411 وَ قَالَ ع: لَا تَجْعَلَنَّ ذَرَبَ‏ لِسَانِكَ عَلَى مَنْ أَنْطَقَكَ وَ بَلَاغَةَ قَوْلِكَ عَلَى مَنْ سَدَّدَكَ‏

And he^-asws said: ‘Do not make the sharpness of your tongue upon the One Who Made you speak, and the eloquence of your words upon One Who Guided you’’.[745]

412 وَ قَالَ ع: كَفَاكَ أَدَباً لِنَفْسِكَ اجْتِنَابُ مَا تَكْرَهُهُ مِنْ غَيْرِكَ‏

And he^-asws said: ‘It suffices you as an education for yourself, shunning what you dislike from others’’.[746]

413 وَ قَالَ ع‏ [يُعَزِّي قَوْماً] مَنْ صَبَرَ صَبْرَ الْأَحْرَارِ وَ إِلَّا سَلَا سُلُوَّ الْأَغْمَارِ-

And he^-asws said consoling a people: ‘One who is patient, is patience of the free ones, or else he should be silent like the silence of the inexperienced ignorant one’’.[747]

414 وَ فِي خَبَرٍ آخَرَ أَنَّهُ ع قَالَ لِلْأَشْعَثِ بْنِ قَيْسٍ مُعَزِّياً عَنِ ابْنٍ لَهُ: إِنْ صَبَرْتَ صَبْرَ الْأَكَارِمِ وَ إِلَّا سَلَوْتَ سُلُوَّ الْبَهَائِمِ‏

He^-asws said to Al-Ash’as Bin Qays as a consolation (upon the death of his son): ‘Either you be patient like the patience of the honourable (people), or you will forget like the forgetfulness of animals’’.[748]

415 وَ قَالَ ع‏ فِي صِفَةِ الدُّنْيَا: [الدُّنْيَا] تَغُرُّ وَ تَضُرُّ وَ تَمُرُّ إِنَّ اللَّهَ [سُبْحَانَهُ‏] تَعَالَى لَمْ يَرْضَهَا ثَوَاباً لِأَوْلِيَائِهِ وَ لَا عِقَاباً لِأَعْدَائِهِ وَ إِنَّ أَهْلَ الدُّنْيَا كَرَكْبٍ بَيْنَا هُمْ حَلُّوا إِذْ صَاحَ بِهِمْ سَائِقُهُمْ فَارْتَحَلُوا

And he^-asws said in description of the world: ‘It deceives, and harms, and passes by. Allah^-azwj is not Satisfied for it being a reward for His^-azwj friends, nor as a punishment for His^-azwj enemies; and people of the world are like riders. While they have just arrived, when it is shouted at them, ‘Depart!’’[749]

416 وَ قَالَ [ع‏] لِابْنِهِ الْحَسَنِ ع [يَا بُنَيَ‏] لَا تُخَلِّفَنَّ وَرَاءَكَ شَيْئاً مِنَ الدُّنْيَا فَإِنَّكَ تَخَلِّفُهُ لِأَحَدِ رَجُلَيْنِ إِمَّا رَجُلٌ عَمِلَ فِيهِ بِطَاعَةِ اللَّهِ فَسَعِدَ بِمَا شَقِيتَ بِهِ وَ إِمَّا رَجُلٌ عَمِلَ فِيهِ بِمَعْصِيَةِ اللَّهِ فَشَقِيَ بِمَا جَمَعْتَ لَهُ فَكُنْتَ عَوْناً لَهُ عَلَى مَعْصِيَتِهِ وَ لَيْسَ أَحَدُ هَذَيْنِ حَقِيقاً أَنْ تُؤْثِرَهُ عَلَى نَفْسِكَ

And he^-asws said to his^-asws son^-asws Al-Hassan^-asws: ‘O my^-asws son^-asws! Do not leave anything from the world behind you^-asws, for you^-asws will be leaving it for one of the two men – either a man who will work with it in the obedience of Allah^-azwj, so he will be fortunate with what you^-asws had been unfortunate with, or a man who will work with it in the disobedience of Allah^-azwj, so you^-asws would have been an assistant for him upon his disobedience, and there isn’t anyone of these two in reality that you^-asws should prefer him over yourself^-asws’’.[750]

قَالَ الرَّضِيُّ وَ يُرْوَى هَذَا الْكَلَامُ عَلَى وَجْهٍ آخَرَ وَ هُوَ أَمَّا بَعْدُ فَإِنَّ الَّذِي فِي [يَدَيْكَ‏] يَدِكَ مِنَ الدُّنْيَا قَدْ كَانَ لَهُ أَهْلٌ قَبْلَكَ وَ هُوَ صَائِرٌ إِلَى أَهْلٍ بَعْدَكَ

Al-Razi (compiler) said, ‘And this speech has been reported upon another aspect, and it is: ‘As for after, surely that from that world which is in your hands, for it there were people before you, and it will be coming to a people after you.

وَ إِنَّمَا أَنْتَ جَامِعٌ لِأَحَدِ رَجُلَيْنِ رَجُلٍ عَمِلَ فِيمَا جَمَعْتَهُ بِطَاعَةِ اللَّهِ فَسَعِدَ بِمَا شَقِيتَ بِهِ أَوْ رَجُلٍ عَمِلَ [فِيمَا جَمَعْتَهُ‏] فِيهِ بِمَعْصِيَةِ اللَّهِ- [فَشَقِيَ‏] فَشَقِيتَ بِمَا جَمَعْتَ لَهُ وَ لَيْسَ أَحَدُ هَذَيْنِ أَهْلًا أَنْ تُؤْثِرَهُ عَلَى نَفْسِكَ- [أَوْ] وَ لَا أَنْ تَحْمِلَ لَهُ عَلَى ظَهْرِكَ

And rather, you are a collector for one of the two men – a man who works in the obedience of Allah^-azwj in what you had collected, so he becomes fortunate with what you had been unfortunate with, or a man who works in the disobedience of Allah^-azwj in what you had collected for him; and there isn’t any one of these two rightful that you should prefer him over yourself and carry for him upon your back.

فَارْجُ لِمَنْ مَضَى رَحْمَةَ اللَّهِ وَ لِمَنْ بَقِيَ رِزْقَ اللَّهِ [تَعَالَى‏]

Therefore, I^-asws hope for the Mercy of Allah^-azwj for the ones past, and for the ones remaining, for the sustenance of Allah^-azwj the Exalted’’.

417 وَ قَالَ ع‏ لِقَائِلٍ قَالَ بِحَضْرَتِهِ أَسْتَغْفِرُ اللَّهَ ثَكِلَتْكَ أُمُّكَ أَ تَدْرِي مَا الِاسْتِغْفَارُ-

And he^-asws said to a speak in his^-asws presence (who had said), ‘I sought Forgiveness of Allah^-azwj’, (he^-asws) said: ‘May your mother be bereaved of you! Do you know what is the seeking of Forgiveness?

[إِنَّ لِلِاسْتِغْفَارِ دَرَجَةَ الْعِلِّيِّينَ‏] الِاسْتِغْفَارُ دَرَجَةُ الْعِلِّيِّينَ وَ هُوَ اسْمٌ وَاقِعٌ عَلَى سِتَّةِ مَعَانٍ أَوَّلُهَا النَّدَمُ عَلَى مَا مَضَى وَ الثَّانِي الْعَزْمُ عَلَى تَرْكِ الْعَوْدِ إِلَيْهِ أَبَداً وَ الثَّالِثُ أَنْ تُؤَدِّيَ إِلَى الْمَخْلُوقِينَ حُقُوقَهُمْ حَتَّى تَلْقَى اللَّهَ [عَزَّ وَ جَلَ‏] أَمْلَسَ لَيْسَ عَلَيْكَ تَبِعَةٌ وَ الرَّابِعُ أَنْ تَعْمِدَ إِلَى كُلِّ فَرِيضَةٍ عَلَيْكَ ضَيَّعْتَهَا فَتُؤَدِّيَ حَقَّهَا

The seeking of Forgiveness is of a high rank, and it is a name occurring upon six meaning – the first of it is the regret upon what passed; and the second is the determination upon leaving the repetition to it, for ever; and the third is that you will return to the people, their rights until you meet Allah^-azwj pure, there isn’t any pursuer upon you; and the fourth is that you deliberate to every Obligation upon you which you had wasted and fulfil its right.

وَ الْخَامِسُ أَنْ تَعْمِدَ إِلَى اللَّحْمِ‏ الَّذِي نَبَتَ عَلَى السُّحْتِ‏ فَتُذِيبَهُ بِالْأَحْزَانِ حَتَّى تُلْصِقَ الْجِلْدَ بِالْعَظْمِ وَ يَنْشَأَ بَيْنَهُمَا لَحْمٌ جَدِيدٌ وَ السَّادِسُ أَنْ تُذِيقَ الْجِسْمَ أَلَمَ الطَّاعَةِ كَمَا أَذَقْتَهُ حَلَاوَةَ الْمَعْصِيَةِ فَعِنْدَ ذَلِكَ تَقُولُ أَسْتَغْفِرُ اللَّهَ‏

And the fifth is that you deliberate to the flesh which has built upon the ill-gotten gains and melt it with another until the skin meets with the bone and there grows new flesh between the two; and the sixth is that you make the body taste the pain of obedience just as you had made it take the sweetness of the disobedience. Thus, at that, you should be saying, ‘I have sought Forgiveness of Allah^-azwj’’.[751]

418 وَ قَالَ ع‏ الْحِلْمُ عَشِيرَةٌ

And he^-asws said: ‘The forbearance is a clan’’.[752]

419 وَ قَالَ ع: مِسْكِينٌ ابْنُ آدَمَ مَكْتُومُ الْأَجَلِ مَكْنُونُ‏ الْعِلَلِ مَحْفُوظُ الْعَمَلِ تُؤْلِمُهُ الْبَقَّةُ وَ تَقْتُلُهُ الشَّرْقَةُ وَ تُنْتِنُهُ‏ الْعَرْقَةُ

And he^-asws said: ‘O Poor son of Adam^-as! (He is of) concealed term of death, hidden of the ailments, preserved of (every) deed. The mosquito bite pains him, and the choking kills him, and the sweating stinks him’’.[753]

420 : وَ [يُرْوَى‏] رُوِيَ أَنَّهُ ع كَانَ جَالِساً فِي أَصْحَابِهِ- [إِذْ مَرَّتْ‏] فَمَرَّتْ بِهِمُ امْرَأَةٌ جَمِيلَةٌ فَرَمَقَهَا الْقَوْمُ بِأَبْصَارِهِمْ فَقَالَ ع- إِنَّ أَبْصَارَ هَذِهِ الْفُحُولِ طَوَامِحُ‏ وَ إِنَّ ذَلِكَ سَبَبُ هِبَابِهَا فَإِذَا نَظَرَ أَحَدُكُمْ إِلَى امْرَأَةٍ تُعْجِبُهُ فَلْيُلَامِسْ أَهْلَهُ فَإِنَّمَا هِيَ امْرَأَةٌ كَامْرَأَتِهِ

And it is reported that he^-asws was seated among his^-asws companions when a beautiful woman passed by him^-asws. The people gazed at her with their eyes. He^-asws said: ‘The eyes of these stallions are covetous, and that is the cause of their looking. So, whenever one of you looks at a woman who fascinates him, then let him touch his wife, for rather she is a woman like his woman’.

فَقَالَ رَجُلٌ مِنَ الْخَوَارِجِ قَاتَلَهُ اللَّهُ كَافِراً مَا أَفْقَهَهُ- [قَالَ‏] فَوَثَبَ الْقَوْمُ لِيَقْتُلُوهُ فَقَالَ ع رُوَيْداً إِنَّمَا هُوَ سَبٌّ بِسَبٍّ أَوْ عَفْوٌ عَنْ ذَنْبٍ‏

A man from the Kharijites said, ‘May Allah^-azwj Kill him^-asws a Kafir! How understanding he^-asws is!’ The people leapt up to kill him. He^-asws said: ‘Gently! But rather it is an insult (reviling) for an insult (reviling) or pardoning from a sin’’.[754]

421 وَ قَالَ ع: كَفَاكَ مِنْ عَقْلِكَ مَا أَوْضَحَ لَكَ سُبُلَ غَيِّكَ مِنْ رُشْدِكَ‏

He^-asws: ‘Extract from your intellect what clarifies for you the way of the straying from the guidance’’.[755]

422 وَ قَالَ ع: افْعَلُوا الْخَيْرَ وَ لَا تَحْقِرُوا مِنْهُ شَيْئاً فَإِنَّ صَغِيرَهُ كَبِيرٌ وَ قَلِيلَهُ كَثِيرٌ وَ لَا يَقُولَنَّ أَحَدُكُمْ إِنَّ أَحَداً أَوْلَى بِفِعْلِ الْخَيْرِ مِنِّي فَيَكُونَ وَ اللَّهِ كَذَلِكَ إِنَّ لِلْخَيْرِ وَ الشَّرِّ أَهْلًا فَمَهْمَا تَرَكْتُمُوهُ مِنْهُمَا كَفَاكُمُوهُ أَهْلُهُ‏

And he^-asws said: ‘Do the good and do not belittle anything from it, for the small is (actually) big, and its little is (actually) a lot; and not one of you should be saying, someone (else) is foremost with the good deed than I am’, for by Allah^-azwj, it would be like that. There are people for the good and the evil, so whatever you neglect (in performing) from these two, its people would perform it’’.[756]

423 وَ قَالَ ع: مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَ مَنْ عَمِلَ لِدِينِهِ كَفَاهُ اللَّهُ أَمْرَ دُنْيَاهُ وَ مَنْ أَحْسَنَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَحْسَنَ اللَّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ‏

‘And he^-asws said: ‘One who corrects his secrets, Allah^-azwj would correct his announcements, and one who works for his religion, Allah^-azwj will Suffice him for the matters of his world, and one who is good among what is between him and Allah^-azwj, Allah^-azwj will Suffice him for what is between him and the people’’.[757]

424 وَ قَالَ ع: الْحِلْمُ غِطَاءٌ سَاتِرٌ وَ الْعَقْلُ حُسَامٌ قَاطِعٌ فَاسْتُرْ خَلَلَ خُلُقِكَ بِحِلْمِكَ وَ قَاتِلْ هَوَاكَ بِعَقْلِكَ‏

And he^-asws said: ‘The forbearance is the veiling cover, and the intellect is the absolute sword. Veil the bad manners with your forbearance, and kill your whims with your intellect’’.[758]

425 وَ قَالَ ع: إِنَّ لِلَّهِ عِبَاداً [يَخْتَصُّهُمْ‏] يَخْتَصُّهُمُ اللَّهُ بِالنِّعَمِ لِمَنَافِعِ الْعِبَادِ فَيُقِرُّهَا فِي أَيْدِيهِمْ مَا بَذَلُوهَا فَإِذَا مَنَعُوهَا نَزَعَهَا مِنْهُمْ ثُمَّ حَوَّلَهَا إِلَى غَيْرِهِمْ‏

And he^-asws said: ‘For Allah^-azwj there are such servants whom Allah^-azwj has Selected them with the bounties in order to benefit the servants. He^-azwj Settles these bounties in their hands for as long as they spend these. When they prevent these, He^-azwj Snatches these away from them, then Transfers it to others’’.[759]

426 وَ قَالَ ع: لَا يَنْبَغِي لِلْعَبْدِ أَنْ يَثِقَ بِخَصْلَتَيْنِ الْعَافِيَةِ وَ الْغِنَى بَيْنَا تَرَاهُ مُعَافًى إِذْ سَقِمَ وَ بَيْنَا تَرَاهُ غَنِيّاً إِذِ افْتَقَرَ

And he^-asws said: ‘It is not befitting for the servant that he trusts in two characteristics – the well-being and the riches, as sometimes you see him healthy then he gets sick, and sometimes you see him rich then he is impoverished’’.[760]

427 وَ قَالَ ع: مَنْ شَكَا الْحَاجَةَ إِلَى مُؤْمِنٍ [فَكَأَنَّمَا] فَكَأَنَّهُ شَكَاهَا إِلَى اللَّهِ وَ مَنْ شَكَاهَا إِلَى كَافِرٍ فَكَأَنَّمَا شَكَا اللَّهَ‏

And he^-asws said: ‘One who complains of the need to a Momin, it is as if he has complained of it to Allah^-azwj, and one who complains of it to a Kafir, it is as if he has complained about Allah^-azwj’’.[761]

428 وَ قَالَ ع‏ فِي بَعْضِ الْأَعْيَادِ إِنَّمَا هُوَ عِيدٌ لِمَنْ قَبِلَ اللَّهُ صِيَامَهُ وَ شَكَرَ قِيَامَهُ وَ كُلُّ يَوْمٍ لَا [نَعْصِي اللَّهَ‏] يُعْصَى اللَّهُ فِيهِ فَهُوَ يَوْمُ عِيدٍ [عِيدٌ]

And he^-asws said during one of the Eids: ‘But rather it is an Eid for the one whom Allah^-azwj has Accepted his fasts, and Appreciated his standing (in Salat), and every day in which we do not disobey Allah^-azwj, to it is a day of Eid’’.[762]

429 وَ قَالَ ع: إِنَّ أَعْظَمَ الْحَسَرَاتِ يَوْمَ الْقِيَامَةِ حَسْرَةُ رَجُلٍ كَسَبَ مَالًا فِي غَيْرِ طَاعَةِ اللَّهِ- [فَوَرَّثَهُ رَجُلًا] فَوَرِثَهُ رَجُلٌ فَأَنْفَقَهُ فِي طَاعَةِ اللَّهِ سُبْحَانَهُ فَدَخَلَ بِهِ الْجَنَّةَ وَ دَخَلَ الْأَوَّلُ بِهِ النَّارَ

And he^-asws said: ‘The mightiest regret on the Day of Qiyamah will be regret of a man who earned wealth in other than obedience of Allah^-azwj, then a man inherited it, so he spent it in the obedience of Allah^-azwj the Glorious, so he entered the Paradise due to it, while the first one entered the Fire due to it’’.[763]

430 وَ قَالَ ع: إِنَّ أَخْسَرَ النَّاسِ صَفْقَةً وَ أَخْيَبَهُمْ سَعْياً رَجُلٌ أَخْلَقَ‏ بَدَنَهُ فِي طَلَبِ [آمَالِهِ‏] مَالِهِ وَ لَمْ تُسَاعِدْهُ الْمَقَادِيرُ عَلَى إِرَادَتِهِ فَخَرَجَ مِنَ الدُّنْيَا بِحَسْرَتِهِ وَ قَدِمَ عَلَى الْآخِرَةِ بِتَبِعَتِهِ‏

And he^-asws said: ‘The most loss making of the people in a bargain and their most disappointed in striving is a man who wears out his body in seeking wishes but the fate does not assist him upon his intentions, so he exits from the world with his regrets and goes ahead to the Hereafter with its consequences’’.[764]

431 وَ قَالَ ع: الرِّزْقُ رِزْقَانِ طَالِبٌ وَ مَطْلُوبٌ فَمَنْ طَلَبَ الدُّنْيَا طَلَبَهُ الْمَوْتُ حَتَّى يُخْرِجَهُ عَنْهَا وَ مَنْ طَلَبَ الْآخِرَةَ طَلَبَتْهُ الدُّنْيَا حَتَّى يَسْتَوْفِيَ [مِنْهَا رِزْقَهُ‏] رِزْقَهُ مِنْهَا

And he^-asws said: ‘There are two types of sustenance(s) – a seeker and a sought. The one who seeks the world, the death will seek him until he exits from it, and the one who seeks the Hereafter, the world will seek him until he gets his plentiful share of sustenance from it’’.[765]

432 وَ قَالَ ع: إِنَّ أَوْلِيَاءَ اللَّهِ هُمُ الَّذِينَ نَظَرُوا إِلَى بَاطِنِ الدُّنْيَا إِذَا نَظَرَ النَّاسُ إِلَى ظَاهِرِهَا وَ اشْتَغَلُوا بِآجِلِهَا إِذَا اشْتَغَلَ النَّاسُ بِعَاجِلِهَا فَأَمَاتُوا مِنْهَا مَا خَشُوا أَنْ يُمِيتَهُمْ‏ وَ تَرَكُوا مِنْهَا مَا عَلِمُوا أَنَّهُ سَيَتْرُكُهُمْ وَ رَأَوُا اسْتِكْثَارَ غَيْرِهِمْ مِنْهَا اسْتِقْلَالًا وَ [دَرْكَهُمْ‏] دَرَكَهُمْ لَهَا [فَوَاتاً] فَوْتاً

He^-asws said: ‘The friends of Allah^-azwj, they are those looking at the esoteric of the world when the people are looking at its apparent, and they are pre-occupied with its future while the people are pre-occupied with its current, so they killed off from it what they feared would  kill them, and they left from it what they knew it would be leaving them, and they saw the amassing of wealth from it by others as insignificant, and their achievement of it as a loss.

[أَعْدَاءٌ لِمَا] أَعْدَاءُ مَا سَالَمَ النَّاسُ وَ [سَلْمٌ لِمَنْ‏] سَلْمُ‏ مَا عَادَى النَّاسُ بِهِمْ عُلِمَ الْكِتَابُ وَ بِهِ [عُلِمُوا] عَلِمُوا وَ بِهِمْ قَامَ [كِتَابُ اللَّهِ تَعَالَى‏] الْكِتَابُ وَ بِهِ قَامُوا لَا يَرَوْنَ مَرْجُوّاً فَوْقَ مَا يَرْجُونَ وَ لَا مَخُوفاً فَوْقَ مَا يَخَافُونَ‏

They are enemies of what the people are at peace with and are at peace at what the people are enemies of. By them, the Book is learnt and by it they have taught, and by them the Book is established, and by it they are standing. They are neither seeing any hope above what they are hoping for, nor any fear above what they are fearing’’.[766]

433 وَ قَالَ ع: اذْكُرُوا انْقِطَاعَ اللَّذَّاتِ وَ بَقَاءَ التَّبِعَاتِ‏

And he^-asws said: ‘Remember the termination of pleasures and the lasting of consequences’’.[767]

434 وَ قَالَ ع: اخْبُرْ تَقْلِهِ‏

And he^-asws said: ‘Try out (experiment someone), you will hate him’’.[768]

قال الرضي [رحمه الله تعالى‏] و من الناس من يروي هذا [الرسول الله‏] للرسول ص و مما يقوي أنه من كلام أمير المؤمنين ع ما حكاه ثعلب عن ابن الأعرابي قال المأمون لو لا أن عليا ع قال اخبر تقله لقلت [أنا] اقله تخبر]

Al-Razi (compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And from the people there is one who has reported this as being for Rasool-Allah^-saww, and from what strengthens that it is from the speech of Amir Al-Momineen^-asws is what is narrated by Sa’lab, from Ibn Al-A’araby, ‘Al Mamoun said, ‘If Ali^-asws had not said: ‘Try out (experiment someone), you will hate him’, I would have said, ‘Hate him, you will be informed of him’’.

435 وَ قَالَ ع: مَا كَانَ اللَّهُ [عَزَّ وَ جَلَ‏] لِيَفْتَحَ عَلَى عَبْدٍ بَابَ الشُّكْرِ وَ يُغْلِقَ عَنْهُ بَابَ الزِّيَادَةِ وَ لَا لِيَفْتَحَ عَلَى عَبْدٍ بَابَ الدُّعَاءِ وَ يُغْلِقَ عَنْهُ بَابَ الْإِجَابَةِ وَ لَا لِيَفْتَحَ [عَلَيْهِ‏] لِعَبْدٍ بَابَ التَّوْبَةِ وَ يُغْلِقَ عَنْهُ بَابَ الْمَغْفِرَةِ

He^-asws said: ‘It cannot be for Allah^-azwj to Open the door of thanks upon a servant and Lock the door of the increase from him, nor for Him^-azwj to Open a door of the supplication upon a servant and Lock from him the door of the Answer, nor for Him^-azwj to Open a servant a door of the repentance and Lock from him the door of the Forgiveness’’[769]

436 وَ قَالَ ع: أَوْلَى النَّاسِ بِالْكَرَمِ مَنْ [عَرَّقَتْ‏] عُرِفَتْ [فِيهِ‏] بِهِ الْكِرَامُ‏

And he^-asws said: ‘The foremost of the people with the honour is one the honour flows in him (his veins)’’.[770]

437 وَ سُئِلَ ع [أَيُّمَا] أَيُّهُمَا أَفْضَلُ الْعَدْلُ أَوِ الْجُودُ

He^-asws was asked, ‘Which of these is superior, the justice or the generosity?’

فَقَالَ ع الْعَدْلُ يَضَعُ الْأُمُورَ مَوَاضِعَهَا وَ الْجُودُ يُخْرِجُهَا مِنْ جِهَتِهَا وَ الْعَدْلُ سَائِسٌ عَامٌّ وَ الْجُودُ عَارِضٌ خَاصٌّ فَالْعَدْلُ أَشْرَفُهُمَا وَ أَفْضَلُهُمَا

He^-asws said: ‘The justice places the matters in their places, while the generosity extracts it from their aspects, and the justice is a general caretaker while the generosity is presented particularly (specifically). Thus, the justice is nobler and superior of the two’’.[771]

438 وَ قَالَ ع: النَّاسُ أَعْدَاءُ مَا جَهِلُوا

And he^-asws said: ‘The people are enemies of what they are ignorant of’’.[772]

439 وَ قَالَ ع: الزُّهْدُ كُلُّهُ بَيْنَ كَلِمَتَيْنِ مِنَ الْقُرْآنِ قَالَ اللَّهُ سُبْحَانَهُ- لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ‏- وَ مَنْ لَمْ يَأْسَ‏  عَلَى الْمَاضِي وَ لَمْ يَفْرَحْ بِالْآتِي فَقَدْ أَخَذَ الزُّهْدَ بِطَرَفَيْهِ‏

And he^-asws said: ‘The asceticism, all of it is between two phrases in the Quran. Allah^-azwj the Glorious Said: So that you may not despair over what has escaped you, nor be happy with what has been Given to you, [57:23]. One who does not despair upon the past and does not rejoice with the future, so he has taken the asceticism with its edge’’.[773]

440 وَ قَالَ ع: مَا أَنْقَضَ النَّوْمَ لِعَزَائِمِ الْيَوْمِ‏

And he^-asws said: ‘What a (big) breaker the sleep is, for the determinations of the day’’.[774]

441 وَ قَالَ ع: الْوِلَايَاتُ مَضَامِيرُ الرِّجَالِ‏

And he^-asws said: ‘The governance(s) is proving ground of the men’’.[775]

442 وَ قَالَ ع: لَيْسَ بَلَدٌ بِأَحَقَّ بِكَ مِنْ بَلَدٍ خَيْرُ الْبِلَادِ مَا حَمَلَكَ‏

And he^-asws said: ‘There isn’t any city more rightful with you than a (any other) city. The best city is what carries you (your livelihood)’’.[776]

443 وَ قَالَ ع‏ وَ قَدْ جَاءَهُ نَعْيُ الْأَشْتَرِ رَحِمَهُ اللَّهُ- مَالِكٌ‏ وَ مَا مَالِكٌ وَ اللَّهِ لَوْ كَانَ جَبَلًا لَكَانَ فِنْداً- [أَوْ] وَ لَوْ كَانَ حَجَراً لَكَانَ صَلْداً لَا يَرْتَقِيهِ الْحَافِرُ وَ لَا يُوفِي عَلَيْهِ‏ الطَّائِرُ

And he^-asws said, and the news of death of Al-Ashtar had come to him^-asws: ‘Malik! And what is Malik! If he were a mountain, he would have been individual (lone mountain). Neither would the excavator have eroded him, or would any flier been able to fly above him’’.[777]

[قال الرضي [رحمه الله تعالى‏] و الفند المنفرد من الجبال‏]

Al-Razi (compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘The (word) ‘Al-Fand’, is the individual from the mountains’.

444 وَ قَالَ ع: قَلِيلٌ مَدُومٌ عَلَيْهِ خَيْرٌ مِنْ كَثِيرٍ مَمْلُولٍ مِنْهُ‏

And he^-asws said: ‘A little (good deed) you are constant upon is more profitable than a lot (of good deeds) one is fed up from it’’.[778]

445 وَ قَالَ ع: إِذَا كَانَ فِي رَجُلٍ خَلَّةٌ [رَائِعَةٌ] رَائِقَةٌ فَانْتَظِرُوا [مِنْهُ‏] أَخَوَاتِهَا

And he^-asws said: ‘When there were to be a quality revealed in a man, then wait for its sister (counterpart) from him’’.[779]

446 : وَ قَالَ ع لِغَالِبِ بْنِ صَعْصَعَةَ أَبِي الْفَرَزْدَقِ فِي كَلَامٍ دَارَ بَيْنَهُمَا- مَا فَعَلَتْ إِبِلُكَ الْكَثِيرَةُ قَالَ [ذَعْذَعَتْهَا] دَغْدَغَتْهَا الْحُقُوقُ‏ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ ع ذَلِكَ أَحْمَدُ سُبُلِهَا

‘And he^-asws said to Ghalib Bin Sa’sa Abu Al-Farazdaq in a conversation between them: ‘What did you do with your numerous camels?’ He said, ‘I used them for the (Obligatory) rights, O Amir Al-Momineen^-asws’. He^-asws said: ‘That is the most praise-worthy of its ways’’.[780]

447 وَ قَالَ ع: مَنِ اتَّجَرَ بِغَيْرِ فِقْهٍ فَقَدِ ارْتَطَمَ‏ فِي الرِّبَا

And he^-asws said: ‘One who trades without ‘Fiqh’ (religious understanding), would fall into inescapable usury (interest)’’.[781]

448 وَ قَالَ ع: مَنْ عَظَّمَ صِغَارَ الْمَصَائِبِ ابْتَلَاهُ اللَّهُ بِكِبَارِهَا

And he^-asws said: ‘One who magnifies the small difficulties, Allah^-azwj will Afflict him with its big ones’’.[782]

449 وَ قَالَ ع: مَنْ كَرُمَتْ عَلَيْهِ نَفْسُهُ هَانَتْ عَلَيْهِ [شَهْوَتُهُ‏] شَهَوَاتُهُ‏

And he^-asws said: ‘One whose self is honourable to him, his lustful desires would be insignificant to him’’.[783]

450 وَ قَالَ ع: مَا مَزَحَ‏ امْرُؤٌ مَزْحَةً إِلَّا مَجَ‏ مِنْ عَقْلِهِ مَجَّةً

And he^-asws said: ‘No man jokes (tells) a joke except he spits out from his intellect a spitting’’.[784]

451 وَ قَالَ ع: زُهْدُكَ فِي رَاغِبٍ فِيكَ نُقْصَانُ حَظٍّ وَ رَغْبَتُكَ فِي زَاهِدٍ فِيكَ ذُلُّ نَفْسٍ‏

And he^-asws said: ‘Your staying back regarding the one desirous in you is a loss of intellect, and your desire regarding the one staying back regarding you is a humiliation of self’’.[785]

452 و قال ع‏ الْغِنَى وَ الْفَقْرُ بَعْدَ الْعَرْضِ‏ عَلَى اللَّهِ [تَعَالَى‏]

And he^-asws said: ‘The riches and the poverty are after the presentation to Allah^-azwj the Exalted (on the Day of Qiyamah)’’.[786]

453 وَ قَالَ ع: مَا زَالَ الزُّبَيْرُ رَجُلًا مِنَّا أَهْلَ الْبَيْتِ حَتَّى نَشَأَ ابْنُهُ الْمَشْئُومُ عَبْدُ اللَّهِ‏

And he^-asws said: ‘Al-Zubeyr did not cease to be a man from us^-asws, People^-asws of the Household, until his inauspicious son Abdullah grew up’’.[787]

454 وَ قَالَ ع: مَا لِابْنِ آدَمَ وَ [الْفَخْرُ] الْفَخْرِ أَوَّلُهُ نُطْفَةٌ وَ آخِرُهُ جِيفَةٌ وَ لَا يَرْزُقُ نَفْسَهُ وَ لَا يَدْفَعُ حَتْفَهُ‏

And he^-asws said: ‘What is for the son of Adam^-as and priding? His beginning is a seed, and his ending is a carcass. He can neither sustain himself nor can he repel his death’’.[788]

455 : وَ سُئِلَ [عَنْ أَشْعَرِ] مَنْ أَشْعَرُ الشُّعَرَاءِ فَقَالَ ع‏ – إِنَّ الْقَوْمَ لَمْ يَجْرُوا فِي حَلْبَةٍ تُعْرَفُ الْغَايَةُ عِنْدَ قَصَبَتِهَا فَإِنْ كَانَ وَ لَا بُدَّ فَالْمَلِكُ الضِّلِّيلُ‏

And he^-asws was asked about the most poetic of the poets. He^-asws said: ‘The group did not flow in one arena for the peak to be recognised about their comparison? If it happens, and it is inevitable, then it is the misguided king’’.[789]

قَالَ السَّيِّدُ [الرَّضِيُ‏]: رَحِمَهُ اللَّهُ: يُرِيدُ [عَلَيْهِ السَّلَامُ مِنْ قَوْلِهِ: «الْمَلِكُ‏] [الضِّلِّيلُ»] إِمْرَأَ الْقَيْسِ.

Al-Seyyid Al-Razi (compiler) said, ‘He^-asws intended from his^-asws words: ‘The misguided king’ – Imra’a Al-Qays’’.

456 وَ قَالَ ع: أَلَا حُرٌّ يَدَعُ هَذِهِ اللُّمَاظَةَ لِأَهْلِهَا إِنَّهُ لَيْسَ لِأَنْفُسِكُمْ ثَمَنٌ إِلَّا الْجَنَّةَ فَلَا تَبِيعُوهَا إِلَّا بِهَا

And he^-asws said: ‘Is there no free man who can leave this chewed morsel for its people? There is no price for you except the Paradise, so do not be selling it except for it’’.[790]

457 وَ قَالَ ع: مَنْهُومَانِ‏ لَا يَشْبَعَانِ طَالِبُ عِلْمٍ وَ طَالِبُ دُنْيَا

And he^-asws said: ‘Two greedy ones are never satiated – seeker of the knowledge and seeker of the world’’.[791]

458 وَ قَالَ ع: [عَلَامَةُ الْإِيمَانِ‏] الْإِيمَانُ أَنْ تُؤْثِرَ الصِّدْقَ حَيْثُ يَضُرُّكَ عَلَى الْكَذِبِ حَيْثُ يَنْفَعُكَ وَ أَلَّا يَكُونَ فِي حَدِيثِكَ فَضْلٌ عَنْ [عِلْمِكَ‏] عَمَلِكَ‏ وَ أَنْ تَتَّقِيَ اللَّهَ فِي حَدِيثِ غَيْرِكَ‏

And he^-asws said: ‘A sign of the Eman is that you prefer the truthfulness where it harms upon, over the lie where it benefits you, and that there should not be any extra in your narration from your own knowledge, and that you should fear Allah^-azwj in narrating about others’’.[792]

459 وَ قَالَ ع: يَغْلِبُ الْمِقْدَارُ عَلَى التَّقْدِيرِ حَتَّى تَكُونَ الْآفَةُ فِي التَّدْبِيرِ

And he^-asws: ‘The magnitudes overcome upon the pre-determinations until the disaster takes place in the arrangement’’[793]

[قال الرضي و قد مضى هذا المعنى فيما تقدم برواية تخالف هذه الألفاظ]

Al-Razi (compiler) said, ‘And this meaning has passed in what has preceded by a report differing these wordings’.

460 وَ قَالَ ع: الْحِلْمُ‏ وَ الْأَنَاةُ تَوْأَمَانِ‏ يُنْتِجُهُمَا عُلُوُّ الْهِمَّةِ

And he^-asws said: ‘The forbearance and the tolerance are twins. They are a product of high courage’’.[794]

461 وَ قَالَ ع: الْغِيبَةُ جُهْدُ الْعَاجِزِ

And he^-asws said: ‘Backbiting is an effort of the frustrated (incapable) one’’.[795]

462 وَ قَالَ ع: رُبَّ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ‏

And he^-asws said: ‘Sometimes (a person) is tempted by the good words regarding him’’.[796]

463 وَ قَالَ ع: الدُّنْيَا خُلِقَتْ لِغَيْرِهَا وَ لَمْ تُخْلَقْ لِنَفْسِهَا

And he^-asws said: ‘The world has been Created for other than itself and has not been Created for itself’’.[797]

464 وَ قَالَ ع: إِنَّ لِبَنِي أُمَيَّةَ مِرْوَداً يَجْرُونَ فِيهِ وَ لَوْ قَدِ اخْتَلَفُوا فِيمَا بَيْنَهُمْ ثُمَّ [لَوْ] كَادَتْهُمُ‏ الضِّبَاعُ لَغَلَبَتْهُمْ‏

And he^-asws said: ‘For the clan of Umayya there is a fixed term they are being joyful in it, and if they differ regarding what is between them, then the hyena were to plot with them, it would overpower them’’.[798]

[قال الرضي [رحمه الله تعالى و هذا من أفصح الكلام و أغربه‏] و المرود [هاهنا] هنا مفعل من الإرواد و هو الإمهال و [الإنظار] الإظهار و هذا من أفصح الكلام و أغربه فكأنه ع شبه المهلة التي هم فيها بالمضمار الذي يجرون فيه إلى الغاية فإذا بلغوا منقطعها انتقض نظامهم بعدها]

Al-Razi (compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And this is more the most eloquent of the speeches and it’s strangest, and the intended over it is an active for of ‘Al Irwad’, and it is the respiting and the waiting, and this is from the most eloquent of the speeches and its strangest. It is as if he^-asws is resembling the respite which they are in with the scope they are flowing it to the peak. When they reach its end point, their system will be terminated after it’.

465 وَ قَالَ ع‏ فِي مَدْحِ الْأَنْصَارِ هُمْ وَ اللَّهِ رَبَّوُا الْإِسْلَامَ كَمَا يُرَبَّى الْفِلْوُ مَعَ غَنَائِهِمْ‏ بِأَيْدِيهِمُ السِّبَاطِ وَ أَلْسِنَتِهِمُ السِّلَاطِ

And he^-asws said in praise of the Helpers: ‘By Allah^-azwj! They nourished Al-Islam just as a foal is nourished with their sheep, with their generous hands, and their eloquent tongues’’.[799]

466 وَ قَالَ ع: الْعَيْنُ وِكَاءُ [السَّتَهِ‏] السَّهِ‏

And he^-asws said: ‘The eye is a string of the rear’’.[800]

[قال الرضي [رحمه الله تعالى‏] و هذه من الاستعارات العجيبة كأنه [شبه‏] يشبه [السته‏] السه بالوعاء و العين بالوكاء فإذا أطلق الوكاء لم ينضبط الوعاء و هذا القول في الأشهر الأظهر من كلام النبي ص

Al-Razi (compiler) said, ‘And this is from the wonderful metaphors. It is as if he^-asws is resembling the rear with the retaining, and the eye with the string. When the string is freed, the retaining does not take place. And this word is among the most famous and most apparent from speeches of the Prophet^-saww.

و قد رواه قوم لأمير المؤمنين ع و ذكر ذلك المبرد في [الكتاب‏] كتاب المقتضب في باب اللفظ بالحروف- و قد تكلمنا على هذه الاستعارة في كتابنا الموسوم بمجازات الآثار النبوية]

And a group of people have reported it for Amir Al-Momineen^-asws, and that is mentioned by Al-Mabrad in the book ‘Maqtazab’ in the chapter on ‘Al-Lafz Bin Hurouf’, and we are completing upon this metaphor in our book named as ‘Mijazat Al-Asaar Al-Nabawiya’.

467 وَ قَالَ ع‏ فِي كَلَامٍ لَهُ: وَ وَلِيَهُمْ وَالٍ فَأَقَامَ وَ اسْتَقَامَ حَتَّى ضَرَبَ الدِّينُ بِجِرَانِهِ‏

And he^-asws said in a speech of him^-asws: ‘A ruler ruled them, so he stood and straightened them until the religion struck his neighbours’’.[801]

468 وَ قَالَ ع: يَأْتِي عَلَى النَّاسِ زَمَانٌ عَضُوضٌ‏ يَعَضُّ الْمُوسِرُ فِيهِ عَلَى مَا فِي يَدَيْهِ وَ لَمْ يُؤْمَرْ بِذَلِكَ قَالَ اللَّهُ‏ سُبْحَانَهُ- وَ لا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ‏-

And he^-asws said: ‘There shall come a severe time upon the people. During it the rich will bite upon what is in his hands (be miserly), and he has not been Commanded with that. Allah^-azwj the Glorious Says: and do not forget the favours between you; [2:237].

[يَنْهَدُ] تَنْهَدُ فِيهِ‏ الْأَشْرَارُ وَ [يُسْتَذَلُ‏] تُسْتَذَلُّ الْأَخْيَارُ وَ يُبَايِعُ الْمُضْطَرُّونَ وَ قَدْ نَهَى رَسُولُ اللَّهِ ص عَنْ بَيْعِ الْمُضْطَرِّينَ‏

The evil ones will rise higher and humiliate the good ones, and they will buy from the desperate ones, and Rasool-Allah^-saww has forbidden from buying from the desperate ones’’.[802]

469 وَ قَالَ ع: يَهْلِكُ فِيَّ رَجُلَانِ مُحِبٌّ مُفْرِطٌ وَ بَاهِتٌ‏ مُفْتَرٍ

And he^-asws said: ‘Two (types of) men are destroyed regarding me^-asws – one loving excessively and fabricating accuser’’.[803]

[قال الرضي [رحمه الله تعالى‏]: و هذا مثل قوله ع‏] [يَهْلِكُ‏] هَلَكَ فِيَّ [اثْنَانِ‏] رَجُلَانِ مُحِبٌّ غَالٍ وَ مُبْغِضٌ قَالٍ‏

And Al-Razi (compiler) said, ‘And this is similar to his^-asws words: ‘Two (types of) men are destroyed regarding me^-asws – one who loves in exaggeration and a hating one what he says’’.

470 : وَ سُئِلَ عَنِ التَّوْحِيدِ وَ الْعَدْلِ فَقَالَ ع التَّوْحِيدُ أَلَّا تَتَوَهَّمَهُ‏ وَ الْعَدْلُ أَلَّا تَتَّهِمَهُ‏

And he^-asws was asked about the Tawheed and the justice, so he^-asws said: ‘The Tawheed is that you will not imagine Him^-azwj, and the justice is that you do not accuse Him^-azwj’’.[804]

471 و قال ع: لَا خَيْرَ فِي الصَّمْتِ عَنِ الْحُكْمِ كَمَا أَنَّهُ لَا خَيْرَ فِي الْقَوْلِ بِالْجَهْلِ‏

And he^-asws said: ‘There is no good in the silence from the wisdom just as there is no good in the word with the ignorance’’.[805]

472 : وَ قَالَ ع فِي دُعَاءٍ اسْتَسْقَى بِهِ- اللَّهُمَّ اسْقِنَا ذُلُلَ [السَّحَائِبِ‏] السَّحَابِ دُونَ صِعَابِهَا

And he^-asws said in a supplication he^-asws had supplicated for rain with it: ‘O Allah^-azwj! Quench us by the humble clouds rather than by its difficult ones’’.[806]

[قال الرضي [رحمه الله تعالى‏] و هذا من الكلام العجيب الفصاحة و ذلك أنه ع شبه [السحب‏] السحاب ذوات الرعود و البوارق و الرياح و الصواعق بالإبل الصعاب التي تقمص‏ برحالها و [تتوقص‏] تقص‏ بركبانها و شبه السحاب [الخالية] خالية من تلك [الزوابع‏] الروائع‏ بالإبل الذلل التي تحتلب‏ طيعة و تقتعد مسمحة]

Al-Razi (compiler), may Allah^-azwj the Exalted have Mercy on him, said, ‘And this is from the strange eloquent speeches, and that is because he^-asws has resembled the clouds with the thunder and the lightning and the winds and the thunderbolts with the difficult camels which throw away their saddles and dislodge their rider, and he^-asws resembled the clouds from those scary things with the camels which are milked willingly and obedient for riding’.

473 وَ قِيلَ لَهُ ع لَوْ غَيَّرْتَ شَيْبَكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ ع الْخِضَابُ زِينَةٌ وَ نَحْنُ قَوْمٌ فِي مُصِيبَةٍ [بِرَسُولِ اللَّهِ ص‏] يُرِيدُ وَفَاةَ رَسُولِ اللَّهِ ص‏

It was said to him^-asws, ‘If you^-asws would change your^-asws grey-hair O Amir Al-Momineen^-asws!’ He^-asws said: ‘The dyeing is an adornment and we^-asws are a people in calamity’ – intending (expiry) of Rasool-Allah^-saww by it’’.[807]

474 وَ قَالَ ع: مَا الْمُجَاهِدُ الشَّهِيدُ فِي سَبِيلِ اللَّهِ بِأَعْظَمَ أَجْراً مِمَّنْ قَدَرَ فَعَفَّ لَكَادَ الْعَفِيفُ أَنْ يَكُونَ مَلَكاً مِنَ الْمَلَائِكَةِ

And he^-asws said: ‘The fighter, the one martyred in the Way of Allah^-azwj is not of mightier Reward than the one who is able, but is chaste. The chaste would almost be an Angel from the Angels’’.[808]

475 وَ قَالَ ع: الْقَنَاعَةُ مَالٌ لَا يَنْفَدُ

‘He^-asws said: ‘The contentment is wealth which does not deplete’’.[809]

[قال الرضي و قد روى بعضهم هذا الكلام [عن رسول الله ص‏] لرسول الله ص‏]

Al-Razi (compiler), said, ‘And one of them has reported this speech as being from Rasool-Allah^-saww’’.

476 وَ قَالَ ع‏ لِزِيَادِ ابْنِ أَبِيهِ وَ قَدِ اسْتَخْلَفَهُ لِعَبْدِ اللَّهِ بْنِ الْعَبَّاسِ عَلَى فَارِسَ وَ أَعْمَالِهَا فِي كَلَامٍ طَوِيلٍ كَانَ بَيْنَهُمَا نَهَاهُ فِيهِ عَنْ [تَقْدِيمِ‏] تَقَدُّمِ الْخَرَاجِ. اسْتَعْمِلِ الْعَدْلَ وَ احْذَرِ الْعَسْفَ‏ وَ الْحَيْفَ‏ فَإِنَّ الْعَسْفَ يَعُودُ بِالْجَلَاءِ وَ الْحَيْفَ يَدْعُو إِلَى السَّيْفِ‏

And he^-asws said to Ziyad Bin Abeeh, and he^-asws had replaced him for Abdullah Bin Al-Abbas upon Fars and its office bearers, in a lengthy speech which was between them, he^-asws forbade him in it about sending forward the taxes: ‘Utilise the justice, and be cautious of the harshness and injustice, for the harshness will result in forsaking while the harshness will call to the sword’’.[810]

477 وَ قَالَ ع: أَشَدُّ الذُّنُوبِ مَا اسْتَخَفَّ بِهَا [صَاحِبُهَا] صَاحِبُهُ‏

And he^-asws said: ‘The severest of sins is what its perpetrator takes lightly with’’.[811]

478 وَ قَالَ ع: مَا أَخَذَ اللَّهُ عَلَى أَهْلِ الْجَهْلِ أَنْ يَتَعَلَّمُوا حَتَّى أَخَذَ عَلَى أَهْلِ الْعِلْمِ أَنْ يُعَلِّمُوا

And he^-asws said: ‘Allah^-azwj did not Take (a covenant) upon the people of ignorance that they should learn, until He^-azwj Took (a covenant) upon the people of knowledge that they should teach’’.[812]

479 وَ قَالَ ع: شَرُّ الْإِخْوَانِ مَنْ [تَكَلَّفُ‏] تُكُلِّفَ لَهُ‏

And he^-asws said: ‘The most evil of the brothers is one there is encumberment (formalities) for him’’.[813]

[قال الرضي لأن التكليف مستلزم للمشقة و هو شر لازم عن الأخ المتكلف له فهو شر الإخوان‏]

Al-Razi (compiler) said, ‘Because the encumberment is necessity for the hardship, and he is evil necessitating from the brother encumbered for, so he is the evil brother’.

480 وَ قَالَ ع [فِي كَلَامٍ لَهُ‏]: إِذَا احْتَشَمَ الْمُؤْمِنُ أَخَاهُ فَقَدْ فَارَقَهُ‏

And he^-asws said: ‘When the man intimidates his brother, so he has separated from him’’.[814]

و هذا حين انتهاء الغاية بنا إلى قطع المختار من كلام أمير المؤمنين عليه السلام، حامدين للّه سبحانه على ما منّ به من توفيقنا لضم ما انتشر من أطرافه، و تقريب ما بعد من أقطاره.

And this is where the peak ends with us to cut the chosen from the speech of Amir Al-Momineen^-asws, may the greetings be upon him^-asws, praising to Allah^-azwj the Glorious based upon what He^-azwj has Conferred with of our inclination to collect what is scattered from its ends, and to bring near what is remote from its outskirts.

و تقرر العزم كما شرطنا أولا على تفضيل أوراق من البياض في آخر كل باب من الأبواب، ليكون لاقتناص الشارد، و استلحاق الوارد، و ما عسى أن يظهر لنا بعد الغموض، و يقع إلينا بعد الشذوذ،

And we are assessing just as we stipulated in the beginning upon surplus pages from the whiteness at the end of every chapter from the chapters for the insertion of whatever we may get of whatever comes to us, for it is possible that some material which is not in our view at present, or which is not available, may become known to us and fall into our hands.

و ما توفيقنا إلا باللّه: عليه توكلنا، و هو حسبنا وَ نِعْمَ الْوَكِيلُ‏.

And our inclination isn’t except with Allah^-azwj. We rely upon us and He^-azwj Suffices us, and is the best Protector.

و ذلك في رجب سنة أربع مائة من الهجرة، و صلى اللّه على سيدنا محمد خاتم الرسل، و الهادي إلى خير السبل، و آله الطاهرين، و أصحابه نجوم اليقين.

And that is during (month of) Rajab of the year four hundred from the Hijrah, and may Allah^-saww Send Salawaat upon our chief Muhammad^-saww, last of the Rasools^-as, and the guide to the good way, and his^-saww pure Progeny^-asws, and his^-saww companions who are the stars of conviction.

 

 

 

 

[1] Nahj Al Balagah – Sermon No. 1

[2] Nahj Al Balagah – Sermon No. 2

[3] Nahj Al Balagah – Sermon No. 3

[4] Nahj Al Balagah – Sermon No. 4

[5] Nahj Al Balagah – Sermon No. 5

[6] Nahj Al Balagah – Sermon No. 6

[7] Nahj Al Balagah – Sermon No. 7

[8] Nahj Al Balagah – Sermon No. 8

[9] Nahj Al Balagah – Sermon No. 9

[10] Nahj Al Balagah – Sermon No. 10

[11] Nahj Al Balagah – Sermon No. 11

[12] Nahj Al Balagah – Sermon No. 12

[13] Nahj Al Balagah – Sermon No. 13

[14] Nahj Al Balagah – Sermon No. 14

[15] Nahj Al Balagah – Sermon No. 15

[16] Nahj Al Balagah – Sermon No. 16

[17] Nahj Al Balagah – Sermon No. 17

[18] Nahj Al Balagah – Sermon No. 18

[19] Nahj Al Balagah – Sermon No. 19

[20] Nahj Al Balagah – Sermon No. 20

[21] Nahj Al Balagah – Sermon No. 21

[22] Nahj Al Balagah – Sermon No. 22

[23] Nahj Al Balagah – Sermon No. 23

[24] Nahj Al Balagah – Sermon No. 24

[25] Nahj Al Balagah – Sermon No. 25

[26] Nahj Al Balagah – Sermon No. 26

[27] Nahj Al Balagah – Sermon No. 27

[28] Nahj Al Balagah – Sermon No. 28

[29] Nahj Al Balagah – Sermon No. 29

[30] Nahj Al Balagah – Sermon No. 30

[31] Nahj Al Balagah – Sermon No. 31

[32] Nahj Al Balagah – Sermon No. 32

[33] Nahj Al Balagah – Sermon No. 33

[34] Nahj Al Balagah – Sermon No. 34

[35] Nahj Al Balagah – Sermon No. 35

[36] Nahj Al Balagah – Sermon No. 36

[37] Nahj Al Balagah – Sermon No. 37

[38] Nahj Al Balagah – Sermon No. 38

[39] Nahj Al Balagah – Sermon No. 39

[40] Nahj Al Balagah – Sermon No. 40

[41] Nahj Al Balagah – Sermon No. 41

[42] Nahj Al Balagah – Sermon No. 42

[43] Nahj Al Balagah – Sermon No. 43

[44] Nahj Al Balagah – Sermon No. 44

[45] Nahj Al Balagah – Sermon No. 45

[46] Nahj Al Balagah – Sermon No. 46

[47] Nahj Al Balagah – Sermon No. 47

[48] Nahj Al Balagah – Sermon No. 48

[49] Nahj Al Balagah – Sermon No. 49

[50] Nahj Al Balagah – Sermon No. 50

[51] Nahj Al Balagah – Sermon No. 51

[52] Nahj Al Balagah – Sermon No. 52

[53] Nahj Al Balagah – Sermon No. 53

[54] Nahj Al Balagah – Sermon No. 54

[55] Nahj Al Balagah – Sermon No. 55

[56] Nahj Al Balagah – Sermon No. 56

[57] Nahj Al Balagah – Sermon No. 57

[58] Nahj Al Balagah – Sermon No. 58

[59] Nahj Al Balagah – Sermon No. 59

[60] Nahj Al Balagah – Sermon No. 60

[61] Nahj Al Balagah – Sermon No. 61

[62] Nahj Al Balagah – Sermon No. 62

[63] Nahj Al Balagah – Sermon No. 63

[64] Nahj Al Balagah – Sermon No. 64

[65] Nahj Al Balagah – Sermon No. 65

[66] Nahj Al Balagah – Sermon No. 66

[67] Nahj Al Balagah – Sermon No. 67

[68] Nahj Al Balagah – Sermon No. 68

[69] Nahj Al Balagah – Sermon No. 69

[70] Nahj Al Balagah – Sermon No. 70

[71] Nahj Al Balagah – Sermon No. 71

[72] Nahj Al Balagah – Sermon No. 72

[73] Nahj Al Balagah – Sermon No. 73

[74] Nahj Al Balagah – Sermon No. 74

[75] Nahj Al Balagah – Sermon No. 75

[76] Nahj Al Balagah – Sermon No. 76

[77] Nahj Al Balagah – Sermon No. 77

[78] Nahj Al Balagah – Sermon No. 78

[79] Nahj Al Balagah – Sermon No. 79

[80] Nahj Al Balagah – Sermon No. 80

[81] Nahj Al Balagah – Sermon No. 81

[82] Nahj Al Balagah – Sermon No. 82

[83] Nahj Al Balagah – Sermon No. 83

[84] Nahj Al Balagah – Sermon No. 84

[85] Nahj Al Balagah – Sermon No. 85

[86] Nahj Al Balagah – Sermon No. 86

[87] Nahj Al Balagah – Sermon No. 87

[88] Nahj Al Balagah – Sermon No. 88

[89] Nahj Al Balagah – Sermon No. 89

[90] Nahj Al Balagah – Sermon No. 90

[91] Nahj Al Balagah – Sermon No. 91

[92] Nahj Al Balagah – Sermon No. 92

[93] Nahj Al Balagah – Sermon No. 93

[94] Nahj Al Balagah – Sermon No. 94

[95] Nahj Al Balagah – Sermon No. 95

[96] Nahj Al Balagah – Sermon No. 96

[97] Nahj Al Balagah – Sermon No. 97

[98] Nahj Al Balagah – Sermon No. 98

[99] Nahj Al Balagah – Sermon No. 99

[100] Nahj Al Balagah – Sermon No. 100

[101] Nahj Al Balagah – Sermon No. 101

[102] Nahj Al Balagah – Sermon No. 102

[103] Nahj Al Balagah – Sermon No. 103

[104] Nahj Al Balagah – Sermon No. 104

[105] Nahj Al Balagah – Sermon No. 105

[106] Nahj Al Balagah – Sermon No. 106

[107] Nahj Al Balagah – Sermon No. 107

[108] Nahj Al Balagah – Sermon No. 108

[109] Nahj Al Balagah – Sermon No. 109

[110] Nahj Al Balagah – Sermon No. 110

[111] Nahj Al Balagah – Sermon No. 111

[112] Nahj Al Balagah – Sermon No. 112

[113] Nahj Al Balagah – Sermon No. 113

[114] Nahj Al Balagah – Sermon No. 114

[115] Nahj Al Balagah – Sermon No. 115

[116] Nahj Al Balagah – Sermon No. 116

[117] Nahj Al Balagah – Sermon No. 117

[118] Nahj Al Balagah – Sermon No. 118

[119] Nahj Al Balagah – Sermon No. 119

[120] Nahj Al Balagah – Sermon No. 120

[121] Nahj Al Balagah – Sermon No. 121

[122] Nahj Al Balagah – Sermon No. 122

[123] Nahj Al Balagah – Sermon No. 123

[124] Nahj Al Balagah – Sermon No. 124

[125] Nahj Al Balagah – Sermon No. 125

[126] Nahj Al Balagah – Sermon No. 126

[127] Nahj Al Balagah – Sermon No. 127

[128] Nahj Al Balagah – Sermon No. 128

[129] Nahj Al Balagah – Sermon No. 129

[130] Nahj Al Balagah – Sermon No. 130

[131] Nahj Al Balagah – Sermon No. 131

[132] Nahj Al Balagah – Sermon No. 132

[133] Nahj Al Balagah – Sermon No. 133

[134] Nahj Al Balagah – Sermon No. 134

[135] Nahj Al Balagah – Sermon No. 135

[136] Nahj Al Balagah – Sermon No. 136

[137] Nahj Al Balagah – Sermon No. 137

[138] Nahj Al Balagah – Sermon No. 138

[139] Nahj Al Balagah – Sermon No. 139

[140] Nahj Al Balagah – Sermon No. 140

[141] Nahj Al Balagah – Sermon No. 141

[142] Nahj Al Balagah – Sermon No. 142

[143] Nahj Al Balagah – Sermon No. 143

[144] Nahj Al Balagah – Sermon No. 144

[145] Nahj Al Balagah – Sermon No. 145

[146] Nahj Al Balagah – Sermon No. 146

[147] Nahj Al Balagah – Sermon No. 147

[148] Nahj Al Balagah – Sermon No. 148

[149] Nahj Al Balagah – Sermon No. 149

[150] Nahj Al Balagah – Sermon No. 150

[151] Nahj Al Balagah – Sermon No. 151

[152] Nahj Al Balagah – Sermon No. 152

[153] Nahj Al Balagah – Sermon No. 153

[154] Nahj Al Balagah – Sermon No. 154

[155] Nahj Al Balagah – Sermon No. 155

[156] Nahj Al Balagah – Sermon No. 156

[157] Nahj Al-Balagah – Sermon No. 157

[158] Nahj Al-Balagah – Sermon No. 158

[159] Nahj Al-Balagah – Sermon No. 159

[160] Nahj Al-Balagah – Sermon No. 160

[161] Nahj Al-Balagah – Sermon No. 161

[162] Nahj Al-Balagah – Sermon No. 162

[163] Nahj Al-Balagah – Sermon No. 163

[164] Nahj Al-Balagah – Sermon No. 164

[165] Nahj Al-Balagah – Sermon No. 165

[166] Nahj Al-Balagah – Sermon No. 166

[167] Nahj Al-Balagah – Sermon No. 167

[168] Nahj Al-Balagah – Sermon No. 168

[169] Nahj Al-Balagah – Sermon No. 169

[170] Nahj Al-Balagah – Sermon No. 170

[171] Nahj Al-Balagah – Sermon No. 171

[172] Nahj Al-Balagah – Sermon No. 172

[173] Nahj Al-Balagah – Sermon No. 173

[174] Nahj Al-Balagah – Sermon No. 174

[175] Nahj Al-Balagah – Sermon No. 175

[176] Nahj Al-Balagah – Sermon No. 176

[177] Nahj Al-Balagah – Sermon No. 177

[178] Nahj Al-Balagah – Sermon No. 178

[179] Nahj Al-Balagah – Sermon No. 179

[180] Nahj Al-Balagah – Sermon No. 180

[181] Nahj Al-Balagah – Sermon No. 181

[182] Nahj Al-Balagah – Sermon No. 182

[183] Nahj Al Balagah – Sermon No. 183

[184] Nahj Al Balagah – Sermon No. 184

[185] Nahj Al Balagah – Sermon No. 185

[186] Nahj Al Balagah – Sermon No. 186

[187] Nahj Al Balagah – Sermon No. 187

[188] Nahj Al Balagah – Sermon No. 188

[189] Nahj Al Balagah – Sermon No. 189

[190] Nahj Al Balagah – Sermon No. 190

[191] Nahj Al Balagah – Sermon No. 191

[192] Nahj Al Balagah – Sermon No. 192

[193] Nahj Al Balagah – Sermon No. 193

[194] Nahj Al Balagah – Sermon No. 194

[195] Nahj Al Balagah – Sermon No. 195

[196] Nahj Al Balagah – Sermon No. 196

[197] Nahj Al Balagah – Sermon No. 197

[198] Nahj Al Balagah – Sermon No. 198

[199] Nahj Al Balagah – Sermon No. 199

[200] Nahj Al Balagah – Sermon No. 200

[201] Nahj Al Balagah – Sermon No. 201

[202] Nahj Al Balagah – Sermon No. 202

[203] Nahj Al Balagah – Sermon No. 203

[204] Nahj Al Balagah – Sermon No. 204

[205] Nahj Al Balagah – Sermon No. 205

[206] Nahj Al Balagah – Sermon No. 206

[207] Nahj Al Balagah – Sermon No. 207

[208] Nahj Al Balagah – Sermon No. 208

[209] Nahj Al Balagah – Sermon No. 209

[210] Nahj Al Balagah – Sermon No. 210

[211] Nahj Al Balagah – Sermon No. 211

[212] Nahj Al Balagah – Sermon No. 212

[213] Nahj Al Balagah – Sermon No. 213

[214] Nahj Al Balagah – Sermon No. 214

[215] Nahj Al Balagah – Sermon No. 215

[216] Nahj Al Balagah – Sermon No. 216

[217] Nahj Al Balagah – Sermon No. 217

[218] Nahj Al Balagah – Sermon No. 218

[219] Nahj Al Balagah – Sermon No. 219

[220] Nahj Al Balagah – Sermon No. 220

[221] Nahj Al Balagah – Sermon No. 221

[222] Nahj Al Balagah – Sermon No. 222

[223] Nahj Al Balagah – Sermon No. 223

[224] Nahj Al Balagah – Sermon No. 224

[225] Nahj Al Balagah – Sermon No. 225

[226] Nahj Al Balagah – Sermon No. 226

[227] Nahj Al Balagah – Sermon No. 227

[228] Nahj Al Balagah – Sermon No. 228

[229]                         شرح نهج البلاغة لابن أبي الحديد، ج‏12، ص: 3

[230]                         نهج البلاغة (للصبحي صالح)، ص: 48, 3 و من خطبة له ع و هي المعروفة بالشقشقية و تشتمل على الشكوى من أمر الخلافة ثم ترجيح صبره عنها ثم مبايعة الناس له!

[231] الإحتجاج على أهل اللجاج (للطبرسي)، ج‏1، ص: 262

[232] وَ كَانَ مَوْضِعُ الْمَقَامِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ ( عليه السلام ) عِنْدَ جِدَارِ الْبَيْتِ فَلَمْ يَزَلْ هُنَاكَ حَتَّى حَوَّلَهُ أَهْلُ الْجَاهِلِيَّةِ إِلَى الْمَكَانِ الَّذِي هُوَ فِيهِ الْيَوْمَ فَلَمَّا فَتَحَ النَّبِيُّ ( صلى الله عليه وآله ) مَكَّةَ رَدَّهُ إِلَى الْمَوْضِعِ الَّذِي وَضَعَهُ إِبْرَاهِيمُ ( عليه السلام ) فَلَمْ يَزَلْ هُنَاكَ إِلَى أَنْ وَلِيَ عُمَرُ بْنُ الْخَطَّابِ فَسَأَلَ النَّاسَ مَنْ مِنْكُمْ يَعْرِفُ الْمَكَانَ الَّذِي كَانَ فِيهِ الْمَقَامُ فَقَالَ رَجُلٌ أَنَا قَدْ كُنْتُ أَخَذْتُ مِقْدَارَهُ بِنِسْعٍ فَهُوَ عِنْدِي فَقَالَ ائْتِنِي بِهِ فَأَتَاهُ بِهِ فَقَاسَهُ ثُمَّ رَدَّهُ إِلَى ذَلِكَ الْمَكَانِ

And the place of the Standing Place (of Ibrahim^-as) is that which Ibrahim^-as had placed it by the wall of the House. So it did not cease to be over there until the people of the Pre-Islamic period transferred it to the place in which it is in today. So when the Prophet^-saww conquered Makkah, he^-saww returned it to the place where Ibrahim^-as had (originally) placed it. So it did not cease to be over there until the rule of Umar Bin Al-Khattab. So he asked, ‘Who are the ones from you who recognise the place which the Standing Place (of Ibrahim^-as) used to be in?’ So a man said, ‘I do. I had taken its measurement with a belt, so it is with me’. So he said, ‘Come to me with it’. So he went to him with it. So he (Umar) measured it, then returned it to that place (of the Pre-Islamic period)’.^[232] Also in Ahtijaj e Tabrasi, الإحتجاج على أهل اللجاج (للطبرسي)، ج‏1، ص: 264

[233]   Bihar Al-Anwaar V 82 – The Book Salat  – Ch 55 H 5,                           بحار الأنوار (ط – بيروت)، ج‏82، ص: 260

[234] Nahj Al Balagah – Sermon No. 229

[235] Nahj Al Balagah – Sermon No. 230

[236] Nahj Al Balagah – Sermon No. 231

[237] Nahj Al Balagah – Sermon No. 232

[238] Nahj Al Balagah – Sermon No. 233

[239] Nahj Al Balagah – Sermon No. 234

[240] Nahj Al Balagah – Sermon No. 235

[241] Sura Yusuf (Joseph) 12 – From Ayat: 84 to 86

[242] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 30

[243] Al Kafi V 1 – The Book of Divine Authority, CH 114, H 3 – Al-Kafi الكافي – Volume 1 | (hubeali.com),

[244] Bihar Al Anwaar – V 22, The book of our Prophet^-saww, P 4 Ch 1 H 16

[245] Bihar Al-Anwaar – V 20, The book of our Prophet^-saww, P 3 Ch 12 H 3

[246] Bihar Al-Anwaar – V 20, The book of our Prophet^-saww, P 3 Ch 12 H 28

[247] Bihar Al-Anwaar – V 22, The book of our Prophet^-saww, P 4 Ch 5 H 25

[248] Bihar Al-Anwaar – V 21, The book of our Prophet^-saww, P 3 Ch 24 H 9

[249] Bihar Al-Anwaar – V 21, The book of our Prophet^-saww, P 3 Ch 24 H 8

[250] Nahj Al Balagah – Sermon No. 236

[251] Nahj Al Balagah – Sermon No. 237

[252] Nahj Al Balagah – Sermon No. 238

[253] Nahj Al Balagah – Sermon No. 239

[254] Nahj Al Balagah – Sermon No. 240

[255] Nahj Al Balagah – Sermon No. 241

[256] Nahj Al Balagah – Letter No. 1

[257] Nahj Al Balagah – Letter No. 2

[258] Nahj Al Balagah – Letter No. 3

[259] Nahj Al Balagah – Letter No. 4

[260] Nahj Al Balagah – Letter No. 5

[261] Nahj Al Balagah – Letter No. 6

[262] Nahj Al Balagah – Letter No. 7

[263] Nahj Al Balagah – Letter No. 8

[264] Nahj Al Balagah – Letter No. 9

[265] Nahj Al Balagah – Letter No. 10

[266] Nahj Al Balagah – Letter No. 11

[267] Nahj Al Balagah – Letter No. 12

[268] Nahj Al Balagah – Letter No. 13

[269] Nahj Al Balagah – Letter No. 14

[270] Nahj Al Balagah – Letter No. 15

[271] Nahj Al Balagah – Letter No. 16

[272] Nahj Al Balagah – Letter No. 17

[273] Nahj Al Balagah – Letter No. 18

[274] Nahj Al Balagah – Letter No. 19

[275] Nahj Al Balagah – Letter No. 20

[276] Nahj Al Balagah – Letter No. 21

[277] Nahj Al Balagah – Letter No. 22

[278] Nahj Al Balagah – Letter No. 23

[279] Nahj Al Balagah – Letter No. 24

[280] Nahj Al Balagah – Letter No. 25

[281] Nahj Al Balagah – Letter No. 26

[282] Nahj Al Balagah – Letter No. 27

[283] Nahj Al Balagah – Letter No. 28

[284] Nahj Al Balagah – Letter No. 29

[285] Nahj Al Balagah – Letter No. 30

[286] Nahj Al Balagah – Letter No. 31

[287] Nahj Al Balagah – Letter No. 32

[288] Nahj Al Balagah – Letter No. 33

[289] Nahj Al Balagah – Letter No. 34

[290] Nahj Al Balagah – Letter No. 35

[291] Nahj Al Balagah – Letter No. 36

[292] Nahj Al Balagah – Letter No. 37

[293] Nahj Al Balagah – Letter No. 38

[294] Nahj Al Balagah – Letter No. 39

[295] Nahj Al Balagah – Letter No. 40

[296] Nahj Al Balagah – Letter No. 41

[297] Nahj Al Balagah – Letter No. 42

[298] Nahj Al Balagah – Letter No. 43

[299] Nahj Al Balagah – Letter No. 44

[300] Nahj Al Balagah – Letter No. 45

[301] Nahj Al Balagah – Letter No. 46

[302] Nahj Al Balagah – Letter No. 47

[303] Nahj Al Balagah – Letter No. 48

[304] Nahj Al Balagah – Letter No. 49

[305] Nahj Al Balagah – Letter No. 50

[306] Nahj Al Balagah – Letter No. 51

[307] Nahj Al Balagah – Letter No. 52

[308] Nahj Al Balagah – Letter No. 53

[309] Nahj Al Balagah – Letter No. 54

[310] Nahj Al Balagah – Letter No. 55

[311] Nahj Al Balagah – Letter No. 56

[312] Nahj Al Balagah – Letter No. 57

[313] Nahj Al Balagah – Letter No. 58

[314] Nahj Al Balagah – Letter No. 59

[315] Nahj Al Balagah – Letter No. 60

[316] Nahj Al Balagah – Letter No. 61

[317] Nahj Al Balagah – Letter No. 62

[318] Nahj Al Balagah – Letter No. 63

[319] Nahj Al Balagah – Letter No. 64

[320] Nahj Al Balagah – Letter No. 65

[321] Nahj Al Balagah – Letter No. 66

[322] Nahj Al Balagah – Letter No. 67

[323] Nahj Al Balagah – Letter No. 68

[324] Nahj Al Balagah – Letter No. 69

[325] Nahj Al Balagah – Letter No. 70

[326] Nahj Al Balagah – Letter No. 71

[327] Nahj Al Balagah – Letter No. 72

[328] Nahj Al Balagah – Letter No. 73

[329] Nahj Al Balagah – Letter No. 74

[330] Nahj Al Balagah – Letter No. 75

[331] Nahj Al Balagah – Letter No. 76

[332] Nahj Al Balagah – Letter No. 77

[333] Nahj Al Balagah – Letter No. 78

[334] Nahj Al Balagah – Letter No. 79

[335] Nahj Al Balagah – Saying 1

[336] Nahj Al Balagah – Saying 2

[337] Nahj Al Balagah – Saying 3

[338] Nahj Al Balagah – Saying 4

[339] Nahj Al Balagah – Saying 5

[340] Nahj Al Balagah – Saying 6

[341] Nahj Al Balagah – Saying 7

[342] Nahj Al Balagah – Saying 8

[343] Nahj Al Balagah – Saying 9

[344] Nahj Al Balagah – Saying 10

[345] Nahj Al Balagah – Saying 11

[346] Nahj Al Balagah – Saying 12

[347] Nahj Al Balagah – Saying 13

[348] Nahj Al Balagah – Saying 14

[349] Nahj Al Balagah – Saying 15

[350] Nahj Al Balagah – Saying 16

[351] Nahj Al Balagah – Saying 17

[352] Nahj Al Balagah – Saying 18

[353] Nahj Al Balagah – Saying 19

[354] Nahj Al Balagah – Saying 20

[355] Nahj Al Balagah – Saying 21

[356] Nahj Al Balagah – Saying 22

[357] Nahj Al Balagah – Saying 23

[358] Nahj Al Balagah – Saying 24

[359] Nahj Al Balagah – Saying 25

[360] Nahj Al Balagah – Saying 26

[361] Nahj Al Balagah – Saying 27

[362] Nahj Al Balagah – Saying 28

[363] Nahj Al Balagah – Saying 29

[364] Nahj Al Balagah – Saying 30

[365] Nahj Al Balagah – Saying 31

[366] Nahj Al Balagah – Saying 32

[367] Nahj Al Balagah – Saying 33

[368] Nahj Al Balagah – Saying 34

[369] Nahj Al Balagah – Saying 35

[370] Nahj Al Balagah – Saying 36

[371] Nahj Al Balagah – Saying 37

[372] Nahj Al Balagah – Saying 38

[373] Nahj Al Balagah – Saying 39

[374] Nahj Al Balagah – Saying 40

[375] Nahj Al Balagah – Saying 41

[376] Nahj Al Balagah – Saying 42

[377] Nahj Al Balagah – Saying 43

[378] Nahj Al Balagah – Saying 44

[379] Nahj Al Balagah – Saying 45

[380] Nahj Al Balagah – Saying 46

[381] Nahj Al Balagah – Saying 47

[382] Nahj Al Balagah – Saying 48

[383] Nahj Al Balagah – Saying 49

[384] Nahj Al Balagah – Saying 50

[385] Nahj Al Balagah – Saying 51

[386] Nahj Al Balagah – Saying 52

[387] Nahj Al Balagah – Saying 53

[388] Nahj Al Balagah – Saying 54

[389] Nahj Al Balagah – Saying 55

[390] Nahj Al Balagah – Saying 56

[391] Nahj Al Balagah – Saying 57

[392] Nahj Al Balagah – Saying 58

[393] Nahj Al Balagah – Saying 59

[394] Nahj Al Balagah – Saying 60

[395] Nahj Al Balagah – Saying 61

[396] Nahj Al Balagah – Saying 62

[397] Nahj Al Balagah – Saying 63

[398] Nahj Al Balagah – Saying 64

[399] Nahj Al Balagah – Saying 65

[400] Nahj Al Balagah – Saying 66

[401] Nahj Al Balagah – Saying 67

[402] Nahj Al Balagah – Saying 68

[403] Nahj Al Balagah – Saying 69

[404] Nahj Al Balagah – Saying 70

[405] Nahj Al Balagah – Saying 71

[406] Nahj Al Balagah – Saying 72

[407] Nahj Al Balagah – Saying 73

[408] Nahj Al Balagah – Saying 74

[409] Nahj Al Balagah – Saying 75

[410] Nahj Al Balagah – Saying 76

[411] Nahj Al Balagah – Saying 77

[412] Nahj Al Balagah – Saying 78

[413] Nahj Al Balagah – Saying 79

[414] Nahj Al Balagah – Saying 80

[415] Nahj Al Balagah – Saying 81

[416] Nahj Al Balagah – Saying 82

[417] Nahj Al Balagah – Saying 83

[418] Nahj Al Balagah – Saying 84

[419] Nahj Al Balagah – Saying 85

[420] Nahj Al Balagah – Saying 86

[421] Nahj Al Balagah – Saying 87

[422] Nahj Al Balagah – Saying 88

[423] Nahj Al Balagah – Saying 89

[424] Nahj Al Balagah – Saying 90

[425] Nahj Al Balagah – Saying 91

[426] Nahj Al Balagah – Saying 92

[427] Nahj Al Balagah – Saying 93

[428] Nahj Al Balagah – Saying 94

[429] Nahj Al Balagah – Saying 95

[430] Nahj Al Balagah – Saying 96

[431] Nahj Al Balagah – Saying 97

[432] Nahj Al Balagah – Saying 98

[433] Nahj Al Balagah – Saying 99

[434] Nahj Al Balagah – Saying 100

[435] Nahj Al Balagah – Saying 101

[436] Nahj Al Balagah – Saying 102

[437] Nahj Al Balagah – Saying 103

[438] Nahj Al Balagah – Saying 104

[439] Nahj Al Balagah – Saying 105

[440] Nahj Al Balagah – Saying 106

[441] Nahj Al Balagah – Saying 107

[442] Nahj Al Balagah – Saying 108

[443] Nahj Al Balagah – Saying 109

[444] Nahj Al Balagah – Saying 110

[445] Nahj Al Balagah – Saying 111

[446] Nahj Al Balagah – Saying 112

[447] Nahj Al Balagah – Saying 113

[448] Nahj Al Balagah – Saying 114

[449] Nahj Al Balagah – Saying 115

[450] Nahj Al Balagah – Saying 116

[451] Nahj Al Balagah – Saying 117

[452] Nahj Al Balagah – Saying 118

[453] Nahj Al Balagah – Saying 119

[454] Nahj Al Balagah – Saying 120

[455] Nahj Al Balagah – Saying 121

[456] Nahj Al Balagah – Saying 122

[457] Nahj Al Balagah – Saying 123

[458] Nahj Al Balagah – Saying 124

[459] Nahj Al Balagah – Saying 125

[460] Nahj Al Balagah – Saying 126

[461] Nahj Al Balagah – Saying 127

[462] Nahj Al Balagah – Saying 128

[463] Nahj Al Balagah – Saying 129

[464] Nahj Al Balagah – Saying 130

[465] Nahj Al Balagah – Saying 131

[466] Nahj Al Balagah – Saying 132

[467] Nahj Al Balagah – Saying 133

[468] Nahj Al Balagah – Saying 134

[469] Nahj Al Balagah – Saying 135

[470] Nahj Al Balagah – Saying 136

[471] Nahj Al Balagah – Saying 137

[472] Nahj Al Balagah – Saying 138

[473] Nahj Al Balagah – Saying 139

[474] Nahj Al Balagah – Saying 140

[475] Nahj Al Balagah – Saying 141

[476] Nahj Al Balagah – Saying 142

[477] Nahj Al Balagah – Saying 143

[478] Nahj Al Balagah – Saying 144

[479] Nahj Al Balagah – Saying 145

[480] Nahj Al Balagah – Saying 146

[481] Nahj Al Balagah – Saying 147

[482] Nahj Al Balagah – Saying 148

[483] Nahj Al Balagah – Saying 149

[484] Nahj Al Balagah – Saying 150

[485] Nahj Al Balagah – Saying 151

[486] Nahj Al Balagah – Saying 152

[487] Nahj Al Balagah – Saying 153

[488] Nahj Al Balagah – Saying 154

[489] Nahj Al Balagah – Saying 155

[490] Nahj Al Balagah – Saying 156

[491] Nahj Al Balagah – Saying 157

[492] Nahj Al Balagah – Saying 158

[493] Nahj Al Balagah – Saying 159

[494] Nahj Al Balagah – Saying 160

[495] Nahj Al Balagah – Saying 161

[496] Nahj Al Balagah – Saying 162

[497] Nahj Al Balagah – Saying 163

[498] Nahj Al Balagah – Saying 164

[499] Nahj Al Balagah – Saying 165

[500] Nahj Al Balagah – Saying 166

[501] Nahj Al Balagah – Saying 167

[502] Nahj Al Balagah – Saying 168

[503] Nahj Al Balagah – Saying 169

[504] Nahj Al Balagah – Saying 170

[505] Nahj Al Balagah – Saying 171

[506] Nahj Al Balagah – Saying 172

[507] Nahj Al Balagah – Saying 173

[508] Nahj Al Balagah – Saying 174

[509] Nahj Al Balagah – Saying 175

[510] Nahj Al Balagah – Saying 176

[511] Nahj Al Balagah – Saying 177

[512] Nahj Al Balagah – Saying 178

[513] Nahj Al Balagah – Saying 179

[514] Nahj Al Balagah – Saying 180

[515] Nahj Al Balagah – Saying 181

[516] Nahj Al Balagah – Saying 182

[517] Nahj Al Balagah – Saying 183

[518] Nahj Al Balagah – Saying 184

[519] Nahj Al Balagah – Saying 185

[520] Nahj Al Balagah – Saying 186

[521] Nahj Al Balagah – Saying 187

[522] Nahj Al Balagah – Saying 188

[523] Nahj Al Balagah – Saying 189

[524] Nahj Al Balagah – Saying 190

[525] Nahj Al Balagah – Saying 191

[526] Nahj Al Balagah – Saying 192

[527] Nahj Al Balagah – Saying 193

[528] Nahj Al Balagah – Saying 194

[529] Nahj Al Balagah – Saying 195

[530] Nahj Al Balagah – Saying 196

[531] Nahj Al Balagah – Saying 197

[532] Nahj Al Balagah – Saying 198

[533] Nahj Al Balagah – Saying 199

[534] Nahj Al Balagah – Saying 200

[535] Nahj Al Balagah – Saying 201

[536] Nahj Al Balagah – Saying 202

[537] Nahj Al Balagah – Saying 203

[538] Nahj Al Balagah – Saying 204

[539] Nahj Al Balagah – Saying 205

[540] Nahj Al Balagah – Saying 206

[541] Nahj Al Balagah – Saying 207

[542] Nahj Al Balagah – Saying 208

[543] Nahj Al Balagah – Saying 209

[544] Nahj Al Balagah – Saying 210

[545] Nahj Al Balagah – Saying 211

[546] Nahj Al Balagah – Saying 212

[547] Nahj Al Balagah – Saying 213

[548] Nahj Al Balagah – Saying 214

[549] Nahj Al Balagah – Saying 215

[550] Nahj Al Balagah – Saying 216

[551] Nahj Al Balagah – Saying 217

[552] Nahj Al Balagah – Saying 218

[553] Nahj Al Balagah – Saying 219

[554] Nahj Al Balagah – Saying 220

[555] Nahj Al Balagah – Saying 221

[556] Nahj Al Balagah – Saying 222

[557] Nahj Al Balagah – Saying 223

[558] Nahj Al Balagah – Saying 224

[559] Nahj Al Balagah – Saying 225

[560] Nahj Al Balagah – Saying 226

[561] Nahj Al Balagah – Saying 226

[562] Nahj Al Balagah – Saying 227

[563] Nahj Al Balagah – Saying 229

[564] Nahj Al Balagah – Saying 230

[565] Nahj Al Balagah – Saying 231

[566] Nahj Al Balagah – Saying 232

[567] Nahj Al Balagah – Saying 233

[568] Nahj Al Balagah – Saying 234

[569] Nahj Al Balagah – Saying 235

[570] Nahj Al Balagah – Saying 236

[571] Nahj Al Balagah – Saying 237

[572] Nahj Al Balagah – Saying 238

[573] Nahj Al Balagah – Saying 239

[574] Nahj Al Balagah – Saying 240

[575] Nahj Al Balagah – Saying 241

[576] Nahj Al Balagah – Saying 242

[577] Nahj Al Balagah – Saying 243

[578] Nahj Al Balagah – Saying 244

[579] Nahj Al Balagah – Saying 245

[580] Nahj Al Balagah – Saying 246

[581] Nahj Al Balagah – Saying 247

[582] Nahj Al Balagah – Saying 248

[583] Nahj Al Balagah – Saying 249

[584] Nahj Al Balagah – Saying 250

[585] Nahj Al Balagah – Saying 251

[586] Nahj Al Balagah – Saying 252

[587] Nahj Al Balagah – Saying 253

[588] Nahj Al Balagah – Saying 254

[589] Nahj Al Balagah – Saying 255

[590] Nahj Al Balagah – Saying 256

[591] Nahj Al Balagah – Saying 257

[592] Nahj Al Balagah – Saying 258

[593] Nahj Al Balagah – Saying 259

[594] Nahj Al Balagah – Saying 260

[595] Nahj Al Balagah – Saying 261

[596] Nahj Al Balagah – Saying 262

[597] Nahj Al Balagah – Saying 263

[598] Nahj Al Balagah – Saying 264

[599] Nahj Al Balagah – Saying 265

[600] Nahj Al Balagah – Saying 266

[601] Nahj Al Balagah – Saying 267

[602] Nahj Al Balagah – Saying 268

[603] Nahj Al Balagah – Saying 269

[604] Nahj Al Balagah – Saying 270

[605] Nahj Al Balagah – Saying 271

[606] Nahj Al Balagah – Saying 272

[607] Nahj Al Balagah – Saying 273

[608] Nahj Al Balagah – Saying 274

[609] Nahj Al Balagah – Saying 275

[610] Nahj Al Balagah – Saying 276

[611] Nahj Al Balagah – Saying 277

[612] Nahj Al Balagah – Saying 278

[613] Nahj Al Balagah – Saying 279

[614] Nahj Al Balagah – Saying 280

[615] Nahj Al Balagah – Saying 281

[616] Nahj Al Balagah – Saying 282

[617] Nahj Al Balagah – Saying 283

[618] Nahj Al Balagah – Saying 284

[619] Nahj Al Balagah – Saying 285

[620] Nahj Al Balagah – Saying 286

[621] Nahj Al Balagah – Saying 287

[622] Nahj Al Balagah – Saying 288

[623] Nahj Al Balagah – Saying 289

[624] Nahj Al Balagah – Saying 290

[625] Nahj Al Balagah – Saying 291

[626] Nahj Al Balagah – Saying 292

[627] Nahj Al Balagah – Saying 293

[628] Nahj Al Balagah – Saying 294

[629] Nahj Al Balagah – Saying 295

[630] Nahj Al Balagah – Saying 296

[631] Nahj Al Balagah – Saying 297

[632] Nahj Al Balagah – Saying 298

[633] Nahj Al Balagah – Saying 299

[634] Nahj Al Balagah – Saying 300

[635] Nahj Al Balagah – Saying 301

[636] Nahj Al Balagah – Saying 302

[637] Nahj Al Balagah – Saying 303

[638] Nahj Al Balagah – Saying 304

[639] Nahj Al Balagah – Saying 305

[640] Nahj Al Balagah – Saying 306

[641] Nahj Al Balagah – Saying 307

[642] Nahj Al Balagah – Saying 308

[643] Nahj Al Balagah – Saying 309

[644] Nahj Al Balagah – Saying 310

[645] Nahj Al Balagah – Saying 311

[646] Nahj Al Balagah – Saying 312

[647] Nahj Al Balagah – Saying 313

[648] Nahj Al Balagah – Saying 314

[649] Nahj Al Balagah – Saying 315

[650] Nahj Al Balagah – Saying 316

[651] Nahj Al Balagah – Saying 317

[652] Nahj Al Balagah – Saying 318

[653] Nahj Al Balagah – Saying 319

[654] Nahj Al Balagah – Saying 320

[655] Nahj Al Balagah – Saying 321

[656] Nahj Al Balagah – Saying 322

[657] Nahj Al Balagah – Saying 323

[658] Nahj Al Balagah – Saying 324

[659] Nahj Al Balagah – Saying 325

[660] Nahj Al Balagah – Saying 326

[661] Nahj Al Balagah – Saying 327

[662] Nahj Al Balagah – Saying 328

[663] Nahj Al Balagah – Saying 329

[664] Nahj Al Balagah – Saying 330

[665] Nahj Al Balagah – Saying 331

[666] Nahj Al Balagah – Saying 332

[667] Nahj Al Balagah – Saying 333

[668] Nahj Al Balagah – Saying 334

[669] Nahj Al Balagah – Saying 335

[670] Nahj Al Balagah – Saying 336

[671] Nahj Al Balagah – Saying 337

[672] Nahj Al Balagah – Saying 338

[673] Nahj Al Balagah – Saying 339

[674] Nahj Al Balagah – Saying 340

[675] Nahj Al Balagah – Saying 341

[676] Nahj Al Balagah – Saying 342

[677] Nahj Al Balagah – Saying 343

[678] Nahj Al Balagah – Saying 344

[679] Nahj Al Balagah – Saying 345

[680] Nahj Al Balagah – Saying 346

[681] Nahj Al Balagah – Saying 347

[682] Nahj Al Balagah – Saying 348

[683] Nahj Al Balagah – Saying 349

[684] Nahj Al Balagah – Saying 350

[685] Nahj Al Balagah – Saying 351

[686] Nahj Al Balagah – Saying 352

[687] Nahj Al Balagah – Saying 353

[688] Nahj Al Balagah – Saying 354

[689] Nahj Al Balagah – Saying 355

[690] Nahj Al Balagah – Saying 356

[691] Nahj Al Balagah – Saying 357

[692] Nahj Al Balagah – Saying 358

[693] Nahj Al Balagah – Saying 359

[694] Nahj Al Balagah – Saying 360

[695] Nahj Al Balagah – Saying 361

[696] Nahj Al Balagah – Saying 362

[697] Nahj Al Balagah – Saying 363

[698] Nahj Al Balagah – Saying 364

[699] Nahj Al Balagah – Saying 365

[700] Nahj Al Balagah – Saying 366

[701] Nahj Al Balagah – Saying 367

[702] Nahj Al Balagah – Saying 368

[703] Nahj Al Balagah – Saying 369

[704] Nahj Al Balagah – Saying 370

[705] Nahj Al Balagah – Saying 371

[706] Nahj Al Balagah – Saying 372

[707] Nahj Al Balagah – Saying 373

[708] Nahj Al Balagah – Saying 374

[709] Nahj Al Balagah – Saying 375

[710] Nahj Al Balagah – Saying 376

[711] Nahj Al Balagah – Saying 377

[712] Nahj Al Balagah – Saying 378

[713] Nahj Al Balagah – Saying 379

[714] Nahj Al Balagah – Saying 380

[715] Nahj Al Balagah – Saying 381

[716] Nahj Al Balagah – Saying 382

[717] Nahj Al Balagah – Saying 383

[718] Nahj Al Balagah – Saying 384

[719] Nahj Al Balagah – Saying 385

[720] Nahj Al Balagah – Saying 386

[721] Nahj Al Balagah – Saying 387

[722] Nahj Al Balagah – Saying 388

[723] Nahj Al Balagah – Saying 389

[724] Nahj Al Balagah – Saying 390

[725] Nahj Al Balagah – Saying 391

[726] Nahj Al Balagah – Saying 392

[727] Nahj Al Balagah – Saying 393

[728] Nahj Al Balagah – Saying 394

[729] Nahj Al Balagah – Saying 395

[730] Nahj Al Balagah – Saying 396

[731] Nahj Al Balagah – Saying 397

[732] Nahj Al Balagah – Saying 398

[733] Nahj Al Balagah – Saying 399

[734] Nahj Al Balagah – Saying 400

[735] Nahj Al Balagah – Saying 401

[736] Nahj Al Balagah – Saying 402

[737] Nahj Al Balagah – Saying 403

[738] Nahj Al Balagah – Saying 404

[739] Nahj Al Balagah – Saying 405

[740] Nahj Al Balagah – Saying 406

[741] Nahj Al Balagah – Saying 407

[742] Nahj Al Balagah – Saying 408

[743] Nahj Al Balagah – Saying 409

[744] Nahj Al Balagah – Saying 410

[745] Nahj Al Balagah – Saying 411

[746] Nahj Al Balagah – Saying 412

[747] Nahj Al Balagah – Saying 413

[748] Nahj Al Balagah – Saying 414

[749] Nahj Al Balagah – Saying 415

[750] Nahj Al Balagah – Saying 416

[751] Nahj Al Balagah – Saying 417

[752] Nahj Al Balagah – Saying 418

[753] Nahj Al Balagah – Saying 419

[754] Nahj Al Balagah – Saying 420

[755] Nahj Al Balagah – Saying 421

[756] Nahj Al Balagah – Saying 422

[757] Nahj Al Balagah – Saying 423

[758] Nahj Al Balagah – Saying 424

[759] Nahj Al Balagah – Saying 425

[760] Nahj Al Balagah – Saying 426

[761] Nahj Al Balagah – Saying 427

[762] Nahj Al Balagah – Saying 428

[763] Nahj Al Balagah – Saying 429

[764] Nahj Al Balagah – Saying 430

[765] Nahj Al Balagah – Saying 431

[766] Nahj Al Balagah – Saying 432

[767] Nahj Al Balagah – Saying 433

[768] Nahj Al Balagah – Saying 434

[769] Nahj Al Balagah – Saying 435

[770] Nahj Al Balagah – Saying 436

[771] Nahj Al Balagah – Saying 437

[772] Nahj Al Balagah – Saying 438

[773] Nahj Al Balagah – Saying 439

[774] Nahj Al Balagah – Saying 440

[775] Nahj Al Balagah – Saying 441

[776] Nahj Al Balagah – Saying 442

[777] Nahj Al Balagah – Saying 443

[778] Nahj Al Balagah – Saying 444

[779] Nahj Al Balagah – Saying 445

[780] Nahj Al Balagah – Saying 446

[781] Nahj Al Balagah – Saying 447

[782] Nahj Al Balagah – Saying 448

[783] Nahj Al Balagah – Saying 449

[784] Nahj Al Balagah – Saying 450

[785] Nahj Al Balagah – Saying 451

[786] Nahj Al Balagah – Saying 452

[787] Nahj Al Balagah – Saying 453

[788] Nahj Al Balagah – Saying 454

[789] Nahj Al Balagah – Saying 455

[790] Nahj Al Balagah – Saying 456

[791] Nahj Al Balagah – Saying 457

[792] Nahj Al Balagah – Saying 458

[793] Nahj Al Balagah – Saying 459

[794] Nahj Al Balagah – Saying 460

[795] Nahj Al Balagah – Saying 461

[796] Nahj Al Balagah – Saying 462

[797] Nahj Al Balagah – Saying 463

[798] Nahj Al Balagah – Saying 464

[799] Nahj Al Balagah – Saying 465

[800] Nahj Al Balagah – Saying 466

[801] Nahj Al Balagah – Saying 467

[802] Nahj Al Balagah – Saying 468

[803] Nahj Al Balagah – Saying 469

[804] Nahj Al Balagah – Saying 470

[805] Nahj Al Balagah – Saying 471

[806] Nahj Al Balagah – Saying 472

[807] Nahj Al Balagah – Saying 473

[808] Nahj Al Balagah – Saying 474

[809] Nahj Al Balagah – Saying 475

[810] Nahj Al Balagah – Saying 476

[811] Nahj Al Balagah – Saying 477

[812] Nahj Al Balagah – Saying 478

[813] Nahj Al Balagah – Saying 479

[814] Nahj Al Balagah – Saying 480